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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 # 6804

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6804. 'And God remembered His covenant with Abraham, with Isaac, and with Jacob' means on account of being joined to the Church through the Lord's Divine Human. This is clear from the meaning of 'the covenant' as a joining together, dealt with below; and from the representation of 'Abraham, Isaac, and Jacob', with whom a covenant had been made, as the Lord's Divine Human. 'Abraham' represents the Lord in respect of the Divine itself, 'Isaac' in respect of the Divine Rational, and 'Jacob' in respect of the Divine Natural, see 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305 (end), 3439, 4538, 4570, 4615, 6098, 6185, 6276, 6425. When Abraham, Isaac, and Jacob are mentioned in the Word those patriarchs are not meant in the spiritual sense, as may be recognized from the consideration that names never pass through into heaven. Only what is really meant by the people who are referred to - real things, the essential nature of real things, and the states of real things, that is to say, aspects of the Church, of the Lord's kingdom, and of the Lord Himself - passes through.

[2] But in addition to this the angels in heaven never fix their thoughts on specific persons; that would restrict their thoughts and remove them from that all-inclusive perception of real things that lies behind angelic speech. This explains why the things that the angels in heaven say are indescribable, far surpassing human thought, whose range does not extend to seeing things in their totality but is restricted to particular aspects. When one reads therefore in Matthew 8:11 that many will come from the east and the west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven, the angels perceive the Lord's presence and the way people make the truth and goodness emanating from His Divine Human their own. Also when one reads in Luke 16:22 that Lazarus was carried into Abraham's bosom, the angels perceive that he was carried into heaven, where the Lord is present. This too goes to show that 'a covenant with Abraham, Isaac, and Jacob' means in the internal sense being joined through the Lord's Divine Human.

[3] The fact that the Divine Human is 'a covenant', that is, the actual joining together, may be seen from many places in the Word, as in Isaiah,

I will give You as a covenant of the people', a light of the nations. Isaiah 42:6.

In the same prophet,

I have given You as a covenant of the people, 1 to restore the land, to share out the devastated inheritances. Isaiah 49:8.

In the same prophet,

Incline your ear and come to Me; hear, and let your soul live. So will I make with you an eternal covenant, even the sure mercies of David. Lo, I have given Him as a witness to the peoples, a prince and lawgiver to the peoples. 2 Isaiah 55:3-4.

In Malachi,

Suddenly there comes to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming. Malachi 3:1

In the second Book of Samuel,

He has established an eternal covenant for Me, to be set in order for all and to be kept safe. 2 Samuel 23:5.

[4] These places plainly refer to the Lord and to the joining of the human race to the Lord's Divine Being itself through His Divine Human. In respect of His Divine Human the Lord is the Mediator, and no one can come to the Divine Being itself within the Lord, called the Father, except through the Son, that is, the Divine Human, as is well known in the Church. Thus the Lord in respect of His Divine Human is the actual joining together. Can anyone in his thought begin to comprehend the Divine Being itself? And if he cannot do this in thought how can he be joined to the Divine itself in love? But the Divine Human anyone can comprehend in thought and be joined to in love.

[5] The meaning of 'a covenant' as a joining together may be seen in the fact that covenants between countries join them together. They are bargains made by both parties which must be kept if their alliance is to remain intact. These bargains or agreements are also called a covenant. On man's side the bargains or agreements that are called 'a covenant' in the Word are in a restricted sense the ten commandments or the Decalogue. In a wider sense they are all the statutes, orders, laws, testimonies, and commandments that the Lord decreed from Mount Sinai through Moses; and in an even wider sense they are the Books of Moses. The contents of these books were what the children of Israel were required on their side to carry out. On the Lord's side it is mercy and election.

[6] The ten commandments or the Decalogue are a covenant.

This is clear from the following places: In Moses,

Jehovah declared to you His covenant which He commanded you to perform, the ten words which He wrote on two tablets of stone. Deuteronomy 4:13, 23.

And since the two tablets of stone on which the ten commandments had been written were placed in the ark, Exodus 25:16, 21, 22, 31:18; 32:15, 16, 19; 40:20, the ark was called the ark of the covenant, Deuteronomy 31:9, 24-26; Joshua 3:3, 6, 14; 4:7; Judges 20:27; 2 Samuel 15:24; 1 Kings 8:21. In the last of these references Solomon says,

I have made a place there for the ark, where there is the covenant of Jehovah which He made with our fathers.

And in John,

The temple of God was opened in heaven, and the ark of His covenant was seen in His temple. Revelation 11:19.

[7] All the judgements and statutes which the Lord commanded the people of Israel through Moses are called a covenant; so too are the actual Books of Moses. In Moses,

According to the tenor 3 of these words I have made a covenant with you and with Israel. Exodus 34:27.

What are called a covenant here were many regulations regarding sacrifices, feasts, and unleavened bread. In the same author,

Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Exodus 24:7-8.

In the second Book of Kings,

Josiah the king of Judah read before them all in the house of Jehovah the words of the book of the covenant which had been found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant that were written in that book. And all the people took a stand on the covenant. The king commanded all the people to keep the Passover to Jehovah their God, in accordance with what was written in the book of the covenant. 2 Kings 23:2-3, 21.

In David,

If your sons keep My covenant and My testimony which I have taught them, their sons also will sit even forever on your throne. Psalms 132:12.

[8] A covenant is a joining together through love and faith.

In Jeremiah,

Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers, for they made My covenant invalid. But this is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart, and I will be their God, and they will be My people. Jeremiah 31:31-33.

'Putting the law in their midst, and writing it on their heart' is endowing with faith and charity, faith and charity being the means by which the joining together described by 'I will be their God, and they will be My people' is effected. In the same prophet,

I will make with them an everlasting covenant, that I will not any more turn away from them, and I will do good to them. But I will put My fear into their heart so that they do not depart from Me. Jeremiah 32:40.

A joining together through love, which is a covenant, is meant by 'I will put My fear into their heart so that they do not depart from Me'.

[9] In Ezekiel,

I will make with them a covenant of peace; it will be an eternal covenant with them. And I will bless 4 them and will multiply them, and I will set a sanctuary in their midst, and it will be My dwelling-place among them; and I will be their God, and they will be My people. Ezekiel 37:26-27.

Here a joining together through love and faith, which are a covenant, is described by 'a sanctuary in their midst' and 'dwelling-place among them', and by 'I will be their God, and they will be My people'. In the same prophet,

When I passed by you and saw you, behold, it was your time, the time of love; 5 and I entered into a covenant with you, so that you would be Mine. Ezekiel 16:8.

This refers to Jerusalem, by which the Ancient Church is meant, 'entering into a covenant, so that you would be Mine' plainly being a marriage or spiritual joining together. Since 'a covenant' means a joining together a wife is also called in Malachi 2:14 the wife of a covenant, while a joining together that exists among brothers is called in Amos 1:9 a covenant of brothers. 'A covenant' is also used in David to mean a joining together,

I have made a covenant with My chosen one, I have sworn to David My servant. Psalms 89:3.

[10] The agreement in a covenant on the Lord's side is mercy and election. This is clear in David,

All the ways of Jehovah are mercy and truth to those keeping His covenant and His testimonies. Psalms 25:10.

In Isaiah,

The mountains will depart and the hills be removed, but My mercy will not depart from you, nor the covenant of My peace be removed, said Jehovah, who has mercy on you. Isaiah 54:10.

In Moses,

Jehovah your God, He is God, the faithful God keeping covenant and mercy with those who love Him and keep His commandments, to the thousandth generation. Deuteronomy 7:9, 11.

In the same author,

If you keep My covenant, you will be to Me a peculiar treasure from among all peoples. Exodus 19:5.

In the same author,

I will have regard for you, and make you fruitful, and multiply you, and confirm My covenant with you. Leviticus 26:9.

'Having regard for them' is viewing with mercy. 'Making them fruitful and multiplying them' is endowing with charity and faith, and those endowed with them are called 'the elect'. Thus the words used here have to do with election and so do those which say that they will be 'a peculiar treasure'.

[11] In the representative Church they also had signs of the covenant. These served to remind people of the joining together. Circumcision was one such sign, Genesis 17:11; for circumcision was a sign meaning purification from filthy loves. After these loves are removed, heavenly love is introduced, through which a joining together is effected. The sabbath too is called an eternal covenant, Exodus 31:16; and of the loaves of the presence it is said that to the children of Israel they should be for an eternal covenant, Leviticus 24:8-9. Blood in particular was a sign, as is clear in Moses,

Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Then Moses took the blood of the sacrifice of a peace-offering and sprinkled it over the people, and said, Behold, the blood of the covenant which Jehovah has made with you, upon all these words. Exodus 24:7-8.

In Zechariah,

Through the blood of your covenant I will let out the bound ones from the pit in which there is no water. Zechariah 9:11.

'The blood' was the covenant or sign of the covenant because it meant a joining together through spiritual love, that is, through charity towards the neighbour. This was why, when the Lord instituted the Holy Supper, He called His blood 'the blood of the new covenant', Matthew 26:28. From all this one may now see what 'the covenant' is used to mean in the internal sense of the Word.

Poznámky pod čarou:

1. The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

2. The Latin means nations but the Hebrew means peoples, which Swedenborg has in other places where he quotes this verse.

3. literally, Upon the mouth

4. literally, give

5. literally, loves

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