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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 # 9229

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9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.

The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.

To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.

[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,

I make Myself holy, that they also may be made holy in the truth. John 17:19.

'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.

[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,

Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.

Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.

[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

In Luke the angel telling Mary about the Lord said,

That which is holy will be born from you. Luke 1:35.

And in Daniel,

I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.

In these places 'that which is holy' and 'a holy one' stand for the Lord.

[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.

[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.

[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.

[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,

Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.

'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.

The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.

[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,

And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.

Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,

Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.

Poznámky pod čarou:

1Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact

2. i.e. an especially holy place

3. i.e. dedicating persons or things to holy functions or purposes

4. literally, the holiness of holinesses

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