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Jeremias 49

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1 Om Ammonitterne. Så siger Herren, har Israel ingen sønner eller har det ingen arvinger? Hvorfor har Milkom taget Gad i Eje og hans Folk bosat sig i dets Byer?

2 Se, derfor skal Dage komme, lyder det fra HE EN, da jeg lader Krigsskrig lyde mod abba i Ammon, og det skal blive en Grusdynge, og dets Døtre skal gå op i Luer. Da arver Israel sine Arvinger, siger HE EN.

3 Klag, Hesjbon, thi Aj er ødelagt; skrig, I abbas Døtre klæd jer i Sæk og klag, gå rundt i Foldene! Thi Milkom vandrer i Landflygtighed, hans Præster og Fyrster til Hobe.

4 Hvorfor gør du dig til af dine Dale, du frafaldne Datter, som stoler på dine Skatte og siger: "Hvem kan komme til mig,?"

5 Se, jeg lader ædsel komme over dig fra alle Kanter, lyder det fra Hærskarers HE E. I skal drives bort i hver sin etning, og ingen samler de flygtende.

6 Men siden vender jeg Ammoniternes Skæbne, lyder det fra HE EN.

7 Om Edom. Så siger Hærskarers HE E: Er der ikke mer Visdom i Teman, svigter de kloges åd, er deres Visdom rådden?

8 Fly, søg Ly i det dybe, I, som bor i Dedan! Thi Esaus Ulykke sender jeg over ham, Straffens Tid.

9 Gæstes du af Vinhøstmænd, levner de ej Efterslæt, af Tyve om Natten, ødelægger de, hvad de lyster.

10 Thi selv blotter jeg Esau, hans Skjulesteder røber jeg; at gemme sig evner han ikke. Han er ødelagt ved Brødres og Naboers Arm, han er borte.

11 Lad mig om dine faderløse, jeg holder dem i Live, dine Enker kan stole på mig.

12 Thi så siger HE EN: Se, de, hvem det ikke tilkom at tømme Bægeret, må tømme det, og du skulde gå fri? Du går ikke fri, men kommer til at tømme det.

13 Thi jeg sværger ved mig selv. lyder det fra HE EN: til ædsel og Spot, til Ørk og til et Forbandelsens Tegn skal Bozra blive, og alle dets Byer skal blive til evige Tomter.

14 Fra HE EN har jeg hørt en Tidende: Et Bud skal sendes ud blandt Folkene: Samler eder! Drag ud imod det og rejs jer til Strid!

15 Se, ringe har jeg gjort dig iblandt Folkene, foragtet blandt Mennesker.

16 ædsel over dig! Dit Hjertes Overmod bedrog dig. Du, som bor i Klippekløft og klynger dig til Fjeldtop: Bygger du ede højt som Ørnen, jeg styrter dig ned, så lyder det fra HE EN.

17 Edom skal blive til ædsel; alle, der kommer forbi, skal slås af ædsel og spotte over alle dets Sår.

18 Som det gik, da Sodoma og Gomorra og Nabobyerne omstyrtedes, siger HE EN, skal intet Menneske bo der, intet Menneskebarn dvæle der.

19 Som en Løve, der fra Jordans Stolthed skrider op til den stedsegrønne Græsgang, således vil jeg i et Nu drive dem bort derfra. Thi hvem er den udvalgte, jeg vil sætte over dem? Thi hvem er min Lige, og hvem kræver mig til egnskab? Hvem er den Hyrde, der står sig mod mig?

20 Hør derfor det åd, HE EN har for mod Edom, og de Tanker, han har mod Temans Indbyggere: Visselig skal Hjordens ringeste slæbes bort, visselig skal deres Græsgang forfærdes over dem.

21 Ved Braget af deres Fald skal Jorden skælve; Skriget kan høres til det røde Hav.

22 Se, som en Ørn med udbredte Vinger svæver han over Bozra; og Edoms Heltes Hjerte bliver på hin Dag som en nødstedt Kvindes Hjerte.

23 Om Damaskus. Til Skamme er Hamat og Arpad, thi de hører ond Tidende; de er ude af sig selv, i Uro som Havet, der ikke kan falde til o.

24 Damaskus er modfaldent, vender sig til Flugt, Angst falder over det, Vånde og Veer griber det som en fødende Kvinde.

25 Ve det! Forladt er den lovpriste By, Glædens Stad.

26 Derfor falder dets Ynglinge på dets Torve, alle Krigsfolkene omkommer på hin Dag, lyder det fra Hærskarers HE E.

27 Jeg sætter Ild på Damaskuss Mur, og den skal fortære Benhadads Borge.

28 Om Kedar og Hazors iger, som Kong Nebukadrezar af Babel slog. Så siger HE EN: Kom og drag op mod Kedar, ødelæg Østens Sønner!

29 Man skal tage deres Telte og Hjorde, deres Telttæpper, alle deres Kar, bortføre Kamelerne fra dem og råbe til dem: "Trindt om er ædsel!"

30 Fly i Hast, søg Ly i det dybe, Hazors Borgere, lyder det fra HE EN. Thi kong Nebukadrezar af Babel har oplagt et åd imod eder og undfanget en Tanke imod eder.

31 Kom, drag op mod et roligt Folk, der bor i Tryghed, lyder det fra HE EN, uden Porte og Slåer; de bor for sig selv.

32 Deres Kameler gøres til Bytte, deres mange Hjorde til ov. Jeg spreder dem, der har rundklippet Hår, for alle Vinde, og fra alle kanter bringer jeg Undergang over dem, lyder det fra HE EN.

33 Hazor bliver Sjakalers Bo, en Ørken til evig Tid; der skal ej bo et Menneske, ej dvæle et Menneskebarn.

34 HE ENs Ord, som kom til Profeten Jeremias om Elam i Kong Zedekias af Judas første egeringstid:

35 siger Hærskarers HE E: Jeg knækker Elams Bue, det ypperste af deres Kraft;

36 og jeg bringer over Elam de fire Vinde fra de fire Verdenshjørner og spreder dem for alle disse Vinde; der skal ikke være et Folk, som de bortdrevne Elamiter ikke kommer hen til.

37 Jeg knuser dem foran deres Fjender og dem, der står dem efter Livet, og jeg sender Ulykke over dem, min glødende Vrede, lyder det fra HE EN. Jeg sender Sværdet efter dem, til jeg får dem udslettet.

38 Jeg rejser min Trone i Elam og tilintetgør der både Konge og Fyrster, lyder det fra HE EN.

39 Men i de sidste Dage vender jeg Elams Skæbne, lyder det fra HE EN.

   


The Project Gutenberg Association at Carnegie Mellon University

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Bring

  
The Offering, by François-Alfred Delobbe

To bring, in Genesis 37:28, signifies consultation.

As with common verbs in general, the meaning of “bring” is highly dependent on context, but in general it represents an introduction to a new spiritual state or to new ideas.

(Odkazy: Arcana Coelestia 3943, 5543, 5641, 5645, 8988)

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Arcana Coelestia # 8988

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8988. '[His] master shall bring him to God' means the state he then enters in keeping with Divine order. This is clear from the meaning of 'bringing to God', when the subject is those who are imbued with truths and cannot be imbued with good, as causing them to enter a state in keeping with Divine order; for 'bringing to' means entering, and 'God' means Divine order, which is dealt with below. The fact that these things are meant is evident from the details contained in the rest of this verse. These describe the state of those imbued with truths and not with complementary good, that is to say, a state of everlasting obedience. For those living in this condition are in servitude compared with those imbued with good complementing truths. For being governed by good the latter's actions spring from affection; and those who act from affection do so from the will, thus from themselves since whatever forms part of a person's will is part of his true self; for indeed the essence (esse) of a person's life is his will. But those whose actions spring from obedience act not from their own will, but from their master's, thus not from themselves, but from another; therefore in comparison they are in servitude. Actions that spring from truths and not from good spring solely from the understanding, for truths have connection with the understanding and forms of good with the will; and actions that spring from the understanding and not from the will spring from that which stands outside and serves. The understanding has been given to a person in order that he may receive truths and introduce them into his will to become forms of good; for when truths become part of the will they are called forms of good.

[2] The condition however of one who serves the Lord by doing according to His commandments, and by being obedient in that kind of way, is not that of a slave; rather, it is that of one who is free. For perfect freedom consists for a person in being led by the Lord, 892, 905, 2870, 2872. The Lord breathes the good into the person's will from which his actions spring; and although that good comes from the Lord, the person nevertheless has the feeling that his actions are from himself, that is, he does them in freedom. This freedom exists with all who abide in the Lord; and coupled with it there is indescribable happiness.

[3] The reason why 'God' here means Divine order is that in the Word the name 'God' is used where truth is referred to, and 'Jehovah' where good is referred to, 2769, 2807, 2822, 3921 (end), 4402, 7010, 7268, 8867. Therefore Divine Truth emanating from the Lord's Divine Good is meant in the highest sense by 'God', and His Divine Good from which Divine Truth emanates is meant by 'Jehovah'. The reason for this is that Divine Good is Essential Being (Esse), and Divine Truth is the Coming-into-Being (Existere) from it, since what emanates from something comes into being from it. The situation with good and truth in heaven or among angels is similar, and that in the Church among men is similar. Good there is the essential being, and truth is the coming-into-being from it. Or what amounts to the same thing love to the Lord and love towards the neighbour is the essential being of heaven and the Church, while faith is the coming-into-being from it. All this makes plain why it is that 'God' can also mean Divine order; for Divine Truth emanating from the Lord is what constitutes order in heaven, so completely that it is order itself. For more about Divine Truth's being order, see 1728, 1919, 7995, 8700.

Therefore when man or angel receives Divine Truth from the Lord within good, there resides with him that order which exists in the heavens. As a consequence he is a heaven or kingdom of the Lord in particular; he is such in the measure that he is imbued with good from truths, and after this in the measure that he is endowed with truths from good. And - what is an arcanum - angels themselves appear in heaven in a human form that accords exactly with the truths present with them within good, together with beauty and brilliance which accord with the character of the good from truths. The souls of members of the Church present a similar appearance in heaven. The Divine Truth itself emanating from the Lord brings this about, as may be recognized from what has been shown at the ends of a number of chapters regarding heaven as the Grand Man, and its correspondence with individual aspects of a human being.

[4] This arcanum is what the following words are used to mean in John, in the Book of Revelation,

He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, which is the measure of a man (homo), that is, of an angel. Revelation 21:17.

Will anyone ever understand these words if he does not know what the holy Jerusalem, its wall, measure, the number 144, and so 'a man, that is, an angel' all mean? By the new or holy Jerusalem is meant the Lord's New Church, which is going to take the place of the Christian Church existing at the present time, 2117; by 'the wall' is meant the truths of faith which will defend that Church, 6419; by 'measuring' and 'the measure' is meant its state in respect of truth, 3104; by the number 144 is meant much the same as by 12, since 144 is the number that is the product of 12 multiplied by itself, and by these numbers all truths in their entirety are meant, see 7973. These meanings make plain what is meant by 'the measure of a man, that is, of an angel', namely actual truth emanating from the Lord in the form it assumes, which is that of a man-angel in heaven, as stated above. All this reveals the arcanum which the words quoted above embody; it reveals that they describe the truths of that Church which is going to take the place of the Christian Church existing at the present time.

[5] The fact that they are truths from good is described in the very next verse, in these words,

The construction of its wall was jasper, but the city was pure gold, like pure glass. Revelation 21:18.

'Jasper' means truth such as that Church's will be, for truths are meant by 'stones' generally, 1298, 3720, 6426, and truths that come from the Lord by 'precious stones', 643; and 'gold' means the good of love and wisdom, 113, 1551, 1552, 5658. Would anyone ever discern that such meanings are embodied in those words? Yet who can fail to see from them that countless arcana lie concealed in the Word, which are not at all made apparent to anyone except by means of the internal sense, and that this sense, like a key, is the means of opening up God's truths as they exist in heaven, and therefore heaven and the Lord Himself, who is the All in all of the Word in its inmost sense?

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