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Jeremia 50

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1 Jen estas la vorto, kiun la Eternulo diris per la profeto Jeremia pri Babel kaj pri la lando de la HXaldeoj:

2 Sciigu al la nacioj kaj proklamu, levu standardon, proklamu, ne kasxu, diru:Prenita estas Babel, hontigita estas Bel, frakasita estas Merodahx, hontigitaj estas gxiaj idoloj, frakasitaj estas gxiaj statuoj.

3 CXar eliris kontraux gxin popolo el la nordo, kiu faros gxian landon dezerto, kaj ne plu estos logxanto en gxi:de homo gxis bruto cxio forigxos kaj foriros.

4 En tiuj tagoj kaj en tiu tempo, diras la Eternulo, venos la idoj de Izrael kune kun la idoj de Jehuda; ili iros kaj ploros, kaj sercxos la Eternulon, sian Dion.

5 Pri la vojo al Cion ili demandos, tien estos turnita ilia vizagxo:Venu, ni aligxos al la Eternulo per interligo eterna, neforgesebla.

6 Mia popolo estis kiel erarvagantaj sxafoj:ili pasxtistoj delogis ilin, erarvagigis ilin sur la montoj; de monto sur monteton ili vagis, ili forgesis sian sxafejon.

7 CXiuj, kiuj renkontis ilin, mangxis ilin; kaj iliaj malamikoj diris:Ni ne estas kulpaj, cxar ili pekis antaux la Eternulo, la logxejo de la vero, antaux la espero de iliaj patroj, la Eternulo.

8 Kuru el Babel kaj eliru el la lando de la HXaldeoj, kaj estu kiel virkaproj antaux la sxafoj.

9 CXar jen Mi vekos kaj venigos sur Babelon amason da grandaj popoloj el lando norda, kaj ili arangxos sin kontraux gxi, kaj gxi estos venkoprenita; iliaj sagoj, kiel lerta heroo, ne revenas vane.

10 Kaj HXaldeujo farigxos militakiro; cxiuj gxiaj prirabantoj satigxos, diras la Eternulo.

11 CXar vi gxojis, cxar vi triumfis, ho rabintoj de Mia heredajxo, cxar vi saltis, kiel bovidino sur herbo, kaj blekis, kiel fortaj cxevaloj,

12 tre hontigita estas via patrino, mokata estas via naskintino; jen estas la estonteco de la nacioj:dezerto, nelogxata tero, kaj stepo.

13 De la kolero de la Eternulo gxi farigxos nelogxata, kaj gxi tuta farigxos dezerta; cxiu, kiu iros preter Babel, miros kaj fajfos pri cxiuj gxiaj vundoj.

14 Pretigu vin kontraux Babel cxirkauxe, cxiuj strecxantoj de pafarkoj, pafu sur gxin, ne domagxu sagojn; cxar gxi pekis antaux la Eternulo.

15 Triumfe kriu kontraux gxi cxirkauxe; mallevigxis gxia mano, falis gxia fundamento, detruigxis gxiaj muregoj; cxar tio estas vengxo de la Eternulo; vengxu al gxi; kiel gxi agis, tiel agu kontraux gxi.

16 Ekstermu el Babel semanton kaj rikoltanton en la tempo de rikoltado; de la glavo de la tirano cxiu sin turnu al sia popolo, kaj cxiu forkuru en sian landon.

17 Izrael estas kiel disjxetita sxafaro; leonoj lin dispelis:la unua mangxis lin la regxo de Asirio, kaj cxi tiu lasta, Nebukadnecar, regxo de Babel, rompis al li la ostojn.

18 Tial tiele diras la Eternulo Cebaot, Dio de Izrael:Jen Mi punos la regxon de Babel kaj lian landon, kiel Mi punis la regxon de Asirio.

19 Kaj Mi revenigos Izraelon en lian logxejon, kaj li pasxtigxos sur Karmel kaj Basxan, kaj sur la monto de Efraim kaj en Gilead lia animo satigxos.

20 En tiuj tagoj kaj en tiu tempo, diras la Eternulo, oni sercxos malbonagon de Izrael, sed gxi ne estos, kaj pekon de Jehuda, sed gxi ne trovigxos; cxar Mi pardonos al tiuj, kiujn Mi restigos.

21 Iru kontraux la landon de la maldolcxigantoj, kontraux gxin kaj kontraux la logxantojn de la punejo; ruinigu kaj ekstermu cxion post ili, diras la Eternulo, kaj faru cxion tiel, kiel Mi ordonis al vi.

22 Bruo de batalo estas en la lando, kaj granda frakasado.

23 Kiele rompita kaj frakasita estas la martelo de la tuta tero! kiele dezertigxis Babel inter la nacioj!

24 Mi starigis reton por vi, kaj vi estas kaptita, ho Babel, antaux ol vi tion rimarkis; vi estas trovita kaj kaptita, cxar vi levigxis kontraux la Eternulon.

25 La Eternulo malfermis Sian trezorejon, kaj elprenis el tie la ilojn de Sia kolero; cxar ion por fari havas la Sinjoro, la Eternulo Cebaot, en la lando de la HXaldeoj.

26 Iru kontraux gxin de plej malproksime, malfermu gxiajn grenejojn, piedpremu gxin kiel amasajxon, ekstermu gxin, ke nenio de gxi restu.

27 Dishaku per glavo cxiujn gxiajn bovojn; ili estu bucxataj. Ve al ili! cxar venis ilia tago, la tempo de ilia puno.

28 Auxdigxas vocxo de forkurantoj kaj forsavigxantoj el la lando Babela, por sciigi en Cion pri la vengxo de la Eternulo, nia Dio, pri la vengxo pro Lia templo.

29 Alvoku multajn kontraux Babelon, cxiujn, kiuj strecxas pafarkon; starigxu tendare cxirkaux gxi, ke neniu povu forsavigxi el gxi; repagu al gxi laux gxiaj agoj:cxion, kion gxi faris, faru al gxi; cxar gxi estis malhumila kontraux la Eternulo, kontraux la Sanktulo de Izrael.

30 Pro tio gxiaj junuloj falos sur gxiaj stratoj, kaj cxiuj gxiaj militistoj pereos en tiu tago, diras la Eternulo.

31 Jen Mi estas kontraux vi, ho malhumilulo, diras la Sinjoro, la Eternulo Cebaot; cxar venis via tago, la tempo de via puno.

32 Kaj la malhumilulo falpusxigxos kaj falos, kaj neniu lin levos; kaj Mi ekbruligos fajron en liaj urboj, kaj gxi ekstermos cxiujn liajn cxirkauxajxojn.

33 Tiele diras la Eternulo Cebaot:Turmentataj estas la idoj de Izrael kune kun la idoj de Jehuda; kaj cxiuj iliaj kaptintoj forte ilin tenas, ne volas forliberigi ilin.

34 Sed ilia Liberiganto estas forta, Eternulo Cebaot estas Lia nomo; Li defendos ilian aferon tiel, ke la tero skuigxos kaj la logxantoj de Babel ektremos.

35 Glavo falu sur la HXaldeojn, diras la Eternulo, sur la logxantojn de Babel, sur gxiajn eminentulojn kaj sagxulojn;

36 glavo sur la antauxdiristojn, ke ili malsagxigxu; glavo sur gxiajn heroojn, ke ili senkuragxigxu;

37 glavo sur gxiajn cxevalojn kaj sur gxiajn cxarojn, kaj sur cxiujn diversgentajn logxantojn, kiuj estas en gxi, ke ili farigxu kiel virinoj; glavo sur gxiajn trezorojn, ke ili estu disrabitaj.

38 Sekeco trafu gxiajn akvojn, ke ili malaperu; cxar tio estas lando de idoloj, kaj pri siaj monstroj ili fanfaronas.

39 Tial tie eklogxos stepaj bestoj kaj sxakaloj, kaj strutoj en gxi logxos; gxi neniam plu estos logxata, kaj neniu tie havos domon en cxiuj venontaj generacioj.

40 Kiel Dio renversis Sodomon kaj Gomoran kaj iliajn najbarlokojn, diras la Eternulo, tiel ankaux tie restos neniu kaj logxos neniu homido.

41 Jen venas popolo el nordo, granda nacio kaj multe da regxoj levigxas de la randoj de la tero.

42 Pafarkon kaj lancon ili tenas forte; kruelaj ili estas kaj senkompataj; ilia vocxo bruas kiel maro; sur cxevaloj ili rajdas, armite por la batalo kiel unu homo, kontraux vin, ho filino de Babel.

43 Auxdis la regxo de Babel la sciigon pri ili, kaj senfortigxis liaj manoj; suferego atakis lin, doloro kiel cxe naskantino.

44 Jen kiel leono li supreniras de la majesta Jordan kontraux la fortikan logxejon; cxar Mi rapide forpelos ilin de tie, kaj Mi estrigos tie tiun, kiu estas elektita. CXar kiu estas simila al Mi? kiu donos al Mi decidojn? kaj kiu estas la pasxtisto, kiu povas kontrauxstari al Mi?

45 Tial auxskultu la decidon de la Eternulo, kiun Li decidis pri Babel, kaj Liajn intencojn, kiujn Li havas pri la lando de la HXaldeoj:la knaboj- pasxtistoj ilin fortrenos, kaj detruos super ili ilian logxejon.

46 De la famo pri la preno de Babel ektremos la tero, kaj krio estos auxdata cxe la nacioj.

   

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Arcana Coelestia # 9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

Poznámky pod čarou:

1. literally, the mouth

2. literally, to destroy him

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

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Arcana Coelestia # 6756

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6756. 'That he went out to his brothers' means a joining to the Church's truths. This is clear from the meaning of 'brothers' as the truths of the Church, dealt with below; and from the meaning of 'going out to them' as being joined to them. As regards 'brothers', sometimes the expression means the forms of good, at other times the truths of the Church. Forms of good are meant when the celestial Church is the subject, truths when the spiritual Church is the subject. The reason for this is that the celestial Church is governed by good, but the spiritual Church by truth; and in ancient times all who belonged to the Church called one another brothers. Those who belonged to the spiritual Church did indeed call one another brothers on the basis of good, 3803; yet there were differences in the ways that members of the internal Church did so. Those differences depended on the nature of the good, and so on truths since good derives its specific nature from truths. Later on when the Church fell away from good, and consequently from truth also, people ceased any more to call one another brothers as a result of spiritual connections and relationships, which are those of charity and faith, but solely as a result of natural connections and relationships, or else as a result of friendship. They also began to consider it beneath them to call someone brother who ranked less highly than themselves. The reason for this was that they attached little or no importance to close ties that sprang from a spiritual origin, but great and supreme importance to close ties that had a natural or social origin. The Church's truths are clearly called 'brothers', because the sons of Jacob represented the truths of the Church in their entirety, 5407, 5419, 5427, 5458, 5512.

[2] The reason why in ancient times people were called 'brothers' as a result of spiritual relationships is that the new birth or regeneration established family connections and relationships on a level superior to that of those established by natural birth. A further reason is that those connections and relationships trace their origin back to the same Father, who is the Lord. This goes to explain why people who enter heaven after death no longer acknowledge any brother, or even their mother or father, if the relationship is not founded on goodness and truth. It is in accordance with these that new brotherly relationships are formed there. This then is why those who belonged to the Church in former times called one another brothers.

[3] The fact that the children of Israel referred to all who were descended from Jacob as brothers, but everyone else as companions, is evident from the following places:

In Isaiah,

I will embroil Egypt with Egypt, in order that a man may fight against brother, and a man against his companion. Isaiah 19:2.

In the same prophet,

A man helps his companion and says to his brother, Be firm. Isaiah 41:6.

In Jeremiah,

Take heed, a man of his companion, and put no trust in any brother, for every brother supplants wholly, and every companion utters slanders. Jeremiah 9:4.

[4] The fact that all who were descended from Jacob called themselves brothers may be seen in Isaiah,

Then they will bring all your brothers from all nations as an offering to Jehovah, on horses, in chariots, and in covered waggons. Isaiah 66:20.

In Moses,

You shall indeed set a king over you 1 whom Jehovah your God will choose, from among your brothers shall you set a king over you; 1 you may not place over you 1 a foreigner, who is not your 1 brother. Deuteronomy 17:15.

Even the children of Esau, because they were descended from Jacob, were called brothers by them, in Moses,

We passed through, away from our brothers the children of Esau dwelling in Seir. Deuteronomy 2:8.

[5] The reason why in ancient times those who belonged to the Church called one another brothers was, as stated above, that they acknowledged the Lord as their one and only Father and received a new soul and life from Him, on account of which the Lord says,

Refuse to be called Rabbi, for one is your Master, Christ; but all you are brothers. Matthew 23:8.

Since spiritual brotherhood has its origin in love, that is, one person is another's, and those who are governed by good abide in the Lord, and He abides in them, John 14:20, the Lord calls them brothers, in Matthew,

Jesus stretching out His hand over His disciples said, Behold My mother and My brothers; for whoever does the will of My Father who is in heaven is My brother, and sister, and mother. Matthew 12:49-50.

In the same gospel,

Insofar as you did it to one of the least of My brothers you did it to Me. Matthew 25:40.

He again calls the disciples brothers in Matthew 28:10; John 20:17. 'Disciples' is used in the representative sense to mean all who are guided by the truths of faith and governed by the good of charity.

Poznámky pod čarou:

1. The Latin means them and their but the Hebrew means you and your, which Swedenborg has in another place where he quotes this verse.

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