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Jeremias 32

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1 Det Ord, som kom til Jeramias fra Herren i kong Zedekias af Judas tiende År, det er Nebukadrezars attende.

2 Dengang belejrede Babels Konges Hær Jerusalem, og Profeten Jeremas sad fængslet i Vagtforgården i Judas Konges Palads,

3 hvor Kong Zedekias af Juda havde ladet ham fængsle med de Ord: "Hvor tør du profetere og sige: Så siger HE EN: Se, jeg giver denne By i Babels Konges Hånd, og han skal indtage den;

4 og Kong Zedekias af Juda skal ikke undslippe Kaldæernes Hånd, men overgives i Babels Konges Hånd, og han skal tale med ham Mund til Mund og se ham Øje i Øje;

5 og han skal føre Zedekias til Babel, og der skal han blive, til jeg ser til ham, lyder det fra HE EN; når I kæmper med Kaldæerne, får I ikke Lykke!"

6 Og Jeremias sagde: HE ENs Ord kom til mig således:

7 Se, Hanamel, din Farbroder Sjallums Søn, kommer til dig og siger: "Køb min Mark i Anatot, thi du har Indløsningsret."

8 kom Hanamel, min Farbroders Søn, til mig i Vagtforgården, som HE EN havde sagt, og sagde til mig: "Køb min Mark i Anatot i Benjamins Land, thi du har Arveretten, og indløsningsretten er din; køb dig den!" Da forstod jeg, at det var HE ENs Ord.

9 Og jeg købte Marken i Anatot af Hanamel, min Farbroders Søn, og tilvejede ham Pengene, sytten Sekel Sølv;

10 og jeg skrev Skøde og forseglede det, tilkaldte Vidner og afvejede Pengene på Vægtskål.

11 Så tog jeg Skødet, både det forseglede og det åbne,

12 og overgav Skødet til Baruk, Masejas Søn Nerijas Søn, i Nærværelse af Hanamel, min Farbroders Søn, og Vidnerne, som havde underskrevet Skødet, og alle de Judæee, som var til Stede i Vagtforgården;

13 og i deres Nærværelse bød jeg Baruk:

14 "Så siger Hærskarers HE E, Israels Gud: Tag disse Skøder, både det forseglede og det åbne, og læg dem i en Lerkrukke, for at de kan holde sig i lange Tider.

15 Thi så siger Hærskarers HE E, Israels Gud: End skal der købes Huse, Marker og Vingårde i dette Land!"

16 Efter at have overgivet Skødet til Baruk, Nerijas Søn, bad jeg således til HE EN:

17 Ak, Herre, HE E, du har jo skabt Himmelen og Jorden ved din vældige Styrke og din udstrakte Arm, intet er dig for underfuldt,

18 du, som øver Miskundhed mod Tusinder og gengælder Fædres Misgerning på deres Sønner efter dem; du store, vældige Gud, hvis Navn er Hærskarers HE E,

19 rig på åd og stor i Dåd, hvis Øjne er åbne over alle Menneskebørnenes Veje, for at du kan give enhver efter hans Vej og hans Gerningers Frugt;

20 du, som gjorde Tegn og Undere i Ægypten og gør det den Dag i Dag både i Israel og blandt andre Mennesker og skabte dig det Navn, du har i Dag,

21 du, som førte dit Folk Israel ud af Ægypten med Tegn og Undere, med stærk Hånd og udstrakt Arm og stor ædsel

22 og gav dem dette Land, som du havde svoret deres Fædre at ville give dem, et Land, der flyder med Mælk og Honning;

23 og de kom og tog det i Eje; men de hørte ikke din øst og adlød ikke din Lov; de gjorde intet af, hvad du havde pålagt dem; så lod du al denne Ulykke ramme dem.

24 Se, Stormvoldene har nået Byen, så den er ved at blive indtaget, og med Sværd, Hunger og Pest er Byen givet i de angribende Kaldæeres Hånd; had du talede, er sket, og du ser det selv.

25 Og skønt Byen er givet i Kaldæernes Hånd, siger du til mig, Herre, HE E: "Køb dig Marken for Penge og tag Vidner derpå!"

26 Da kom HE ENs Ord til Jeremias således:

27 Se, jeg er HE EN, alt Køds Gud; skulde noget være mig for underfuldt?

28 Derfor, så siger HE EN: Se, jeg giver denne By i kaldæernes og Kong Nebukadrezar af Babels Hånd, og han skal idtage den;

29 og Kaldæerne, der angriber denne By, skal komme og sætte Ild på den og afbrænde Husene, på hvis Tage man tændte Offerild for Baal og udgød Drikofre for andre Guder for at krænke mig.

30 Thi fra deres Ungdom af har Israeliterne og Judæerne kun gjort, hvad der var ondt i mine Øjne; thi Israeliterne gør ikke andet end krænke mig ved deres Hænders Værk, lyder det fra HE EN.

31 Ja, en Kilde til Vrede og Harme har denne By været mig, lige fra den Dag de byggede den og til i Dag, så at jeg må fjerne den fra mit Åsyn

32 for alt det ondes Skyld, som Israeliterne og Judæerne gjorde for at krænke mig, de deres Konger, Fyrster, Præster og Profefer, Judas Mænd og Jerusalems Borgere.

33 De vendte yggen og ikke Ansigtet til mig, og skønt jeg advarede dem årle og silde, vilde de ikke høre eller tage ved Lære.

34 De opstillede deres væmmelige Guder i det Hus, mit Navn nævnes over, for at gøre det urent;

35 og de byggede Baals Offerhøje i Hinnoms Søns Dal for at ofre deres Sønner og Døtre til Molok, hvad jeg ikke havde budt dem, og hvad aldrig var i min Tanke, at man skulde gøre så vederstyggelig en Ting for derved at lokke Juda til Synd.

36 Men nu, så siger HE EN, Israels Gud, om denne By, som I siger er givet i Babels Konges Hånd med Sværd, Hunger og Pest:

37 Se, jeg vil samle dem fra alle de Lande, som jeg har bortstødt dem til i min Vrede og Harme og i stor Fortørnelse, og føre dem hjem til dette Sted og lade dem bo trygt.

38 De skal være mit Folk, og jeg vil være deres Gud;

39 og jeg vil give dem eet Hjerte og een Vej, så de frygter mig alle Dage, at det må gå dem og deres Sønner efter dem vel.

40 Jeg slutter en evig Pagt med dem, at jeg ikke vil drage mig tilbage fra dem, men gøre vel itnod dem; og min Frygt lægger jeg i deres Hjerter, så de ikke viger fra mig.

41 Jeg vil glæde mig over dem og gøre vel imod dem; og jeg planter dem i dette Land i Trofasthed af hele mit Hjerte og hele min Sjæl.

42 Thi så siger HE EN: Som jeg bragte al denne store Ulykke over dette Folk, således vil jeg bringe over dem alt det gode, jeg taler til dem om.

43 End skal der købes Marker i det Land, som I siger er en Ørken uden Mennesker og Kvæg og givet i Kaldæernes Hånd;

44 man skal købe Marker for Penge og skrive Skøder og forsegle dem og tilkalde Vidner i Benjamins Land, i Jerusalems Omegn, i Judas Byer, i Bjerglandets, Lavlandets og Sydlandets Byer; thi jeg vender deres Skæbne, lyder det fra HE EN.

   


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Arcana Coelestia # 10331

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10331. 'In wisdom, and in intelligence, and in knowledge, and in all [manner of] work' means in respect of those things which compose the will and those which constitute the understanding within the internal man and within the external man. This is clear from the meaning of 'wisdom' as those things which compose the will within the internal man; from the meaning of 'intelligence' as those things which constitute the understanding, also within the internal man; from the meaning of 'knowledge' as those things which constitute the understanding and consequent speech within the external man; and from the meaning of 'work' as those things which compose the will and consequent practice within the external man. So the words used here mean everything - everything interior and everything exterior residing with a person in whom the good of celestial love exists - that receives the influx of Divine Truth from the Lord and is consequently seen in light. This influx and enlightenment are dealt with immediately above.

[2] But a brief statement needs to be made showing what wisdom, intelligence, knowledge, and work are. People who do not know what the internal man is and what the external man is, nor what understanding and will are, cannot see in what ways wisdom, intelligence, knowledge, and work are distinct and separate each from the others. They cannot do so because they cannot form any clear idea of one or of another. The people therefore who do not know those things call someone wise when he is merely intelligent or has only knowledge. But someone wise is a person who is moved by love to put truths into practice; someone intelligent is a person who is moved by faith to put them into practice; someone with knowledge is a person who applies his knowledge to doing so; and 'work' is that which is actually done by them. Thus 'work' means those three talents when put to use, within which they all combine.

[3] Nobody therefore can be said to have wisdom, intelligence, or knowledge in the true sense of these words if they are not put to use by him; for wisdom, intelligence, and knowledge have to do with the life a person should lead, and not with doctrine without reference to that life. Life is the end for the sake of which they exist. What the end is like therefore determines what kind of wisdom, intelligence, and knowledge they are. If real good, which is the good of love to the Lord and of charity towards the neighbour, constitutes the end, then they are wisdom, intelligence, and knowledge in the proper sense of these three words; for then these three as they exist with a person have their origin in the Lord. But if acting for the sake of some good desired by self-love and love of the world constitutes the end, they are not wisdom, intelligence, and knowledge, because then those three as they exist in a person have their origin in self. For any good which self-love and love of the world have as their end in view is evil, and when evil is the end in view nothing of wisdom and intelligence, nor even of knowledge, can be attributed in any way at all. For what use is knowledge if it does not hold an intelligent understanding of truth and a wise discernment of good within it? Knowledge devoid of these leads a person to think that evil is good and falsity is truth.

[4] In the case of those in whom the good of love to the Lord is present wisdom, intelligence, knowledge, and work follow in order from inmost to last and lowest. Wisdom there is inmost, since it consists in a will, inspired by love, that desires what is right. Intelligence is second, since it consists in an understanding, governed by a will desiring what is right, that perceives what is right. These two belong to the internal man. Knowledge consists in knowing what is right, and work in doing what is right, each governed by the will desiring what is right. These two belong to the external man. From this it is evident that wisdom must exist within intelligence, this within knowledge, and this within work. The work accordingly contains and embraces all the inner virtues, since it is last and lowest and that in which they terminate.

[5] From all this it becomes clear what should be understood by 'works' and 'deeds', mentioned so many times in the Word, as in the following places: In Matthew,

The Son of Man will repay everyone according to his deeds. Matthew 16:27.

In Jeremiah,

I will requite them according to their work and according to the deed of their hands. Jeremiah 25:14.

In the same prophet,

... O Jehovah, whose eyes have been opened upon all the ways of man, giving to everyone according to his ways and according to the fruit of his works. Jeremiah 32:19.

In the same prophet,

Turn back each of you from his evil way, and cause your works to be good. Jeremiah 35:15.

In Hosea,

I will punish his ways 1 , and requite him for his works. Hosea 4:9.

In Zechariah,

Jehovah deals with us according to our ways and according to our works. Zechariah 1:6.

In John,

I will give to you each according to his works. Revelation 2:23.

In the same book,

They were judged every one according to their works. Revelation 20:13, 15.

In the same book,

Behold, I am coming, and My reward with Me, to give to everyone according to his works. Revelation 22:12.

By 'works' in these places all that exists within a person should be understood, because all that constitutes what a person wills and understands is present in his works; for the things in his will and understanding are what causes him to do them. From what is within them the works derive their life; for without it works are like a shell without the nut or a body without the soul. What proceeds from a person does so from the things within him; therefore works are manifestations of those inner things, and they are effects through which those inner things reveal themselves.

[6] It is a general rule that as is a person's character, so is every work he performs. For this reason 'the works' according to which there will be reward or retribution must be taken to mean a person's character so far as his love and faith are concerned. For works are the product of the love and faith residing in a person. Nothing other than his love and his faith constitute the person, or what amounts to the same thing, his good and his truth, see 10076, 10177, 10264, 10284, 10298.

[7] Furthermore the actual desires in a person's will are what constitute a work; for what a person desires in his will he also does, provided that nothing insurmountable stands in the way. Consequently being judged according to one's deeds means being judged according to the desires of one's will. In the Word those who do good because it is their will to do it are called 'the righteous', as is evident in Matthew 25:37, 46. Of them it is said that they will shine forth like the sun in heaven, Matthew 13:43; and in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars. Daniel 12:3.

'Those who have intelligence' are those who are moved by their intelligence to do what is true; and 'those who turn many to righteousness' are those who are stirred by the desires in their will to do what is good.

Poznámky pod čarou:

1. literally, I will visit upon his ways

  
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Thanks to the Swedenborg Society for the permission to use this translation.