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Jeremiah 30

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1 Tämä on se sana, joka tapahtui Herralta Jeremialle, sanoen:

2 Näin sanoo Herra Israelin Jumala, sanoen: kirjoita itselles kirjaan kaikki ne sanat, jotka minä puhun sinulle.

3 Sillä katso, se aika tulee, sanoo Herra, että minä tahdon kääntää kansani vankiuden, sekä Israelin että Juudan, sanoo Herra, ja annan heidän tulla jälleen siihen maahan, jonka minä heidän isillensä antanut olen, että he sen omistaman pitää.

4 Ja nämät ovat ne sanat, jotka Herra puhui Israelista ja Juudasta.

5 Sillä näin sanoo Herra: me kuulemme pelvon äänen, siellä on sula pelko ja ei yhtään rauhaa.

6 Kysykäät nyt ja katsokaat, taitaako miehenpuoli synnyttää? Kuinkasta siis minä näen kaikkein miesten kädet lanteissansa niinkuin lapsensynnyttäjän, ja että kaikki kasvot ovat niin valjut?

7 Voi! se on suuri päivä, ja ei ole senkaltaista ollut; ja murheen aika on Jakobissa, kuitenkin pitää heitä siitä autettaman.

8 Mutta sen pitää tapahtuman siihen aikaan, sanoo Herra Zebaot, että minä taitan hänen ikeensä rikki kaulastas, ja repäisen sinun sitees, niin ettei heidän enään siellä pidä muukalaisia palveleman;

9 Vaan heidän pitää palveleman Herraa Jumalaansa ja Davidia kuningastansa, jonka minä heille herättänyt olen.

10 Sentähden älä pelkää palveliani Jakob, sanoo Herra, ja Israel älä hämmästy! sillä katso, minä tahdon auttaa sinua kaukaa, ja sinun siementäs vankiutensa maasta, niin että Jakobin pitää tuleman jällensä, elämän rauhassa ja oleman hyvässä levossa, ja ei kenenkään pidä häntä peljättämän.

11 Sillä minä olen sinun tykönäs, sanoo Herra, auttamassa sinua; ja teloitan kaikki pakanat, joihin minä olen sinut hajoittanut; mutta en minä sinua lopeta, vaan tahdon sinua kurittaa kohtuudella, ja en tahdo sinua peräti viattomana pitää.

12 Sillä näin sanoo Herra: sinun haavas on kuoleman haava, ja sinun kipus juuri paha.

13 Ei toimita kenkään sinun asias sortajaa vastaan; ei kenkään taida sinua parantaa.

14 Kaikki sinun rakastajas unhottavat sinun, ja ei kysy sinua; sillä minä olen lyönyt sinua, niinkuin vihollista armottomalla kurituksella, suurten pahaintekois tähden ja raskasten synteis tähden.

15 Mitäs huudat haavais tähden ja suuresta kivustas? Minä olen tämän tehnyt sinulle suurten pahaintekois ja raskasten synteis tähden.

16 Sentähden kaikki, jotka sinua ovat syöneet, heitä pitää taas syötämän, ja kaikki sinun vihollises pitää vangiksi tuleman; jotka sinua ovat ryöstäneet, pitää jälleen ryöstettämän, ja kaikki ne, jotka sinun ovat ryövänneet, tahdon minä saaliiksi antaa.

17 Mutta sinun minä jälleen parannan, ja teen terveeksi haavas, sanoo Herra, sillä he ovat sinun kutsuneet ulosajetuksi ja Zionin siksi, jota ei kenkään kysy.

18 Näin sanoo Herra: katso, minä käännän Jakobin majan vankiuden, ja armahdan hänen asumistansa; ja kaupunki pitää jälleen mäelle rakennettaman, ja kirkon pitää oleman entisellä muodollansa.

19 Ja kiitoksen ja riemun äänen pitää siitä kuuluman; sillä minä tahdon heitä enentää ja en vähentää, minä tahdon heitä kunnioittaa, ja ei heidän pidä huonoksi tuleman.

20 Hänen poikansa pitää oleman niinkuin ennenkin, ja hänen yhteinen kansansa pitää menestymän minun edessäni; sillä minä tahdon rangaista kaikki ne, jotka heitä vaivaavat.

21 Ja hänen ruhtinaansa pitää itse hänestä syntymän, ja hänen hallitsiansa tuleman itse hänestä. Ja minä tahdon antaa hänen lähestyä ja tulla minun eteeni; sillä kuka on se, joka minua niin sydämellisesti lähestyy? sanoo Herra.

22 Ja teidän pitää oleman minun kansani, ja minä olen teidän Jumalanne.

23 Katso, Herran ilma on tuleva julmuudella, kauhia rajuilma on lankeeva jumalattomain pään päälle.

24 Herran julma viha ei ole taukoava, siihenasti kuin hän tekee ja toimittaa, mitä hänen mielessänsä on. Viimein pitää teidän sen kyllä ymmärtämän.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Arcana Coelestia # 10545

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10545. 'And Moses took a tent' means the holiness of worship, the Church, and the Word. This is clear from the meaning of 'a tent' in the highest sense as the Lord, also heaven and the Church, and in the relative sense as everything holy belonging to heaven and the Church, consequently also the holiness of worship and the holiness of the Word; for worship and the Word belong to the Church, and they are the Lord's since they are derived from Him. The reason why 'a tent' means these things is that the most ancient people used to live in tents and also to hold their holy worship in them. Among these people the celestial Church existed, and this was holier than all the Churches that came after it. For the one they worshipped was the Lord; for them Jehovah was none other than Him. And since it was He who led them, they were in direct contact with the angels of heaven, as a consequence of which they possessed heavenly wisdom that comes from the Lord. The establishment of that Church is what the creation of heaven and earth in the first chapter of Genesis describes, and their wisdom is what paradise describes; for 'heaven and earth' in the Word means the Church, 'paradise' means intelligence and wisdom, and 'man' (homo) means the Church itself, as does 'the ground', from which the name Adam derives.

'Heaven and earth' in the Word means the Church, 'heaven' the internal Church and 'earth' the external Church, see 1733, 1850, 2117, 2118, 3355(end), 4535, 10373.

Intelligence and wisdom is described by paradise-like and other gardens, 100, 108, 2702, 3220.

'Man' means the Church, 478, 768, 4287, 9276, and so does 'the ground', 566, 1068.

'Creating man' means establishing the Church, 16, 88, 10373.

See in addition 8891, 9942.

[2] Because this Church was the Lord's beloved more than all the rest and the Lord had His home with them in their tents (for the Lord is said to have His home with the person who loves Him, John 14:23), therefore to commemorate these things the tabernacle or tent of meeting was erected among the Israelite nation, to house their holy worship. And this was why the feast of tabernacles or tents was instituted.

[3] The fact that 'tent' means those holy things, and in particular the holiness of worship, is clear from the following places: In Isaiah,

Sing, O barren one that did not bear. Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places. Isaiah 54:1-2.

'Enlarging the place of the tent' means doing so to the things which belong to the Church and consequently to those which belong to worship. 'Stretching out the curtains of the dwelling-places' means multiplying truths, 'curtains' meaning the Church's truths, see 9595, 9596, 9606, 9756. 'Barren one' means the person with whom the Church's truths and forms of good have not existed hitherto, 3908, 9325.

[4] In Jeremiah,

The whole land has been laid waste. Suddenly My tents have been laid waste, My curtains in a moment. Jeremiah 4:20.

'The land' means the Church, see in the places referred to in 9325; and since the Church is the Church by virtue of forms of the good of love and by virtue of the truths of faith it says that tents and curtains have been laid waste, 'tents' being the Church's forms of good and 'curtains' its truths.

[5] In the same prophet,

My tent has been laid waste, and all My ropes torn away. My sons have gone away from Me, and they are not. There is no one stretching out My tent any more, or setting up My curtains. For the shepherds have become stupid. Jeremiah 10:20-21.

Similar things are meant here by 'tent' and 'curtains'. 'Ropes torn away' means that goodness and truth are no longer joined together, nor truths to one another. Therefore also it says 'My sons have gone away', for truths are meant by 'sons'.

'Ropes' means a joining together, see 9777, 9854, 9880.

'Sons' means truths, 489, 491, 533, 2623, 2803, 2813, 3373, 3704, 4257, 9807.

[6] In David,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and who does righteousness, and speaks the truth in his heart. Psalms 15:1-2.

'Sojourning in Jehovah's tent' means abiding in heaven, and in the good of love there. In the same author,

I will remain in Your tent forever. Psalms 61:4.

Here the meaning is similar.

[7] In Amos,

On that day I will raise up the tent of David that is fallen down, and I will close up its breaches and restore its destroyed places. Amos 9:11.

'The tent of David' means the Lord's Church and the holiness that goes with worship of Him. 'Closing up breaches and restoring destroyed places' means renewing those things by moving falsities away from them. 'David' in the Word means the Lord, see 1888, 9954, so that 'the tent of David' means the Lord's Church and the holiness that goes with worship. In Jeremiah,

Behold, I will bring back the captivity 1 of the tents of Jacob, and will have compassion on his dwellings. Jeremiah 30:18.

'The tents of Jacob' and 'his dwellings' stand for the Church's forms of good and its truths.

[8] Since forms of good present in the Church and in worship are meant by 'tents', forms of evil present in worship and in the Church are meant in the contrary sense by 'tents', as may be recognized from the following places: In Jeremiah,

I will liken the daughter of Zion to one who is comely. Shepherds and their flocks will come to her and pitch their tents against her round about. Jeremiah 6:2-3.

In the same prophet,

Go up against Arabia, and lay waste the sons of the east. They will take their tents and their flocks, their curtains and all their vessels. Jeremiah 49:28-29.

In Hosea,

What will you do on the solemn day, and on the day of the feast of Jehovah? For behold, they have gone away on account of the devastation; the thorn will possess their precious things of silver, the nettle will be in their tents. Hosea 9:5-6.

In David,

He smote all the firstborn of Egypt, the beginning of strength in the tents of Ham. Psalms 78:51.

Poznámky pod čarou:

1. i.e. restore the fortunes

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

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Arcana Coelestia # 5651

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5651. 'And take us as slaves, and our asses' means even to the point where whatever exists in either part of the natural is of no worth. This is clear from the representation of the ten sons of Jacob - who say this about themselves - as the truths in the natural, dealt with in 5403, 5419, 5427, 5458, 5512; from the meaning of 'slaves' or 'servants' as things which are of little value, 2541, in this case those that are of no worth, dealt with below; and from the meaning of 'asses' as what was present in the natural, namely factual knowledge, dealt with in 5922, in this case facts present in the exterior natural since the truths meant by 'the sons of Jacob' reside in the interior natural.

[2] The implications of this, that whatever exists in either part of the natural is of no worth, are as follows: If a person is to become spiritual his natural must come to be of no worth, that is, it must cease to have any power that is essentially its own; for to the extent that the natural has any power of its own the spiritual lacks it. Since earliest childhood the natural has been acquiring no other ambitions than those that spring from selfish and worldly desires, thus ones that are the opposite of charity. These evil ambitions make it impossible for good to flow in from the Lord by way of the internal man; for whatever flows in is turned within the natural into what is evil, the natural being the final level into which what is inflowing goes. Consequently unless the natural, that is, the evil and falsity that have been giving shape to the natural, comes to be of no worth, no good can possibly flow in from the Lord by way of heaven. It finds no dwelling-place there and is dissipated, for it cannot stay in what is evil and false. For this reason the internal remains closed to the extent that the natural fails to become of no worth. This is something known within the Church from the teaching that one should put off the old man in order that one may put on the new. 1

[3] Regeneration consists in nothing else than the natural being made subservient and the spiritual becoming its lord; and the natural is made subservient when it is made to correspond to the spiritual. Once the natural is made to correspond it is no longer reactionary but acts as it is commanded, answering the beck and call of the spiritual, almost as the actions of the body are answers to the beck and call of the will, or as speech and facial expressions conform to the thought flowing into them. From this it is evident that for a person to become spiritual, his natural must come to be, so far as his power of will is concerned, of no worth whatsoever.

[4] But it should be realized that it is the old natural that must come to be of no worth, since it is shaped by evils and falsities. Once it has been made of no worth the person is endowed with a new natural, called the spiritual natural. This is called spiritual because the spiritual is what acts by means of it and also makes itself known through it, in the way a cause does through its effect - the cause, as is well known, being the entire reason for the effect. Consequently the new natural, so far as the activities of thought, will, and putting into effect are concerned, is nothing else than the representative of the spiritual. When this new natural comes into being a person receives good from the Lord; when he receives that good truths are conferred on him; when those truths are conferred on him his intelligence and wisdom are made more perfect; and when his intelligence and wisdom are made more perfect he is blessed with happiness that lasts for ever.

Poznámky pod čarou:

1. A Pauline teaching; see for example Ephesians 4:22-24; Colossians 3:9-10.

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