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Geremia 25

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1 LA parola che fu indirizzata a Geremia, intorno a tutto il popolo di Giuda, nell’anno quarto di Gioiachim, figliuolo di Giosia, re di Giuda; ch’era il primo anno di Nebucadnesar, re di Babilonia,

2 la quale il profeta Geremia pronunziò a tutto il popolo di Giuda, ed a tutti gli abitanti di Gerusalemme, dicendo:

3 Dall’anno tredicesimo di Giosia, figliuolo di Amon, re di Giuda, infino a questo giorno, già per lo spazio di ventitre anni, la parola del Signore mi è stata indirizzata, ed io ho parlato a voi del continuo, per ogni mattina; ma voi non avete ascoltato.

4 Il Signore vi ha eziandio mandati tutti gli altri suoi servitori profeti, del continuo, per ogni mattina ma voi non avete ubbidito, nè porto l’orecchio vostro per ascoltare,

5 dicendo: Deh! convertasi ciascun di voi dalla sua cattiva via, e dalla malvagità de’ suoi fatti; e voi abiterete per ogni secolo in su la terra che il Signore ha data a voi, ed a’ vostri padri.

6 E non andate dietro ad altri dii, per servirli, e adorarli; e non mi dispettate per le opere delle vostre mani; ed io non vi farò male alcuno.

7 Ma voi non mi avete ubbidito, dice il Signore, per dispettarmi con le opere delle vostre mani, a danno vostro.

8 Perciò, così ha detto il Signor degli eserciti: Conciossiachè voi non abbiate ubbidito alle mie parole;

9 ecco, io manderò per tutte le nazioni di Settentrione, dice il Signore; e per Nebucadnesar, re di Babilonia, mio servitore; e le farò venire contro a questo paese, e contro a’ suoi abitanti, e contro a tutte queste genti d’intorno; e le distruggerò, e le metterò in desolazione, e in zufolo, e in disertamenti eterni.

10 E farò venir meno fra loro la voce di gioia, e la voce d’allegrezza; la voce dello sposo, e la voce della sposa; il romore delle macine, e il lume delle lampane.

11 E tutto questo paese sarà ridotto in deserto, e in desolazione; e queste genti serviranno al re di Babilonia settant’anni.

12 E quando i settant’anni saran compiuti, io farò punizione sopra il re di Babilonia, e sopra quella gente, dice il Signore, della loro iniquità; ed anche sopra il paese de’ Caldei, e lo ridurrò in desolazioni perpetue.

13 E farò venir sopra quel paese tutte le cose che io ho pronunziate contro ad esso; tutto ciò che è scritto in questo libro, ciò che Geremia ha profetizzato contro a tutte le genti.

14 Perciocchè anche genti grandi, e re possenti li ridurranno in servitù; ed io renderò loro la retribuzione secondo i fatti loro, e secondo le opere delle lor mani.

15 Perciocchè il Signore Iddio d’Israele mi ha detto così: Prendi di man mia questa coppa del vino dell’ira, e danne bere a tutte le genti, alle quali io ti mando.

16 Esse ne berranno, e ne saranno stordite, e smanieranno, per la spada che io mando fra loro.

17 Io adunque presi la coppa di man del Signore, e ne diedi bere a tutte le genti, alle quali il Signore mi mandava;

18 a Gerusalemme, ed alle città di Giuda, ed a’ suoi re, ed a’ suoi principi; per metterli in istupore, in desolazione, in zufolo, e in maledizione, come sono al dì d’oggi;

19 a Faraone, re di Egitto, ed ai suoi servitori, ed a’ suoi principi, ed a tutto il suo popolo;

20 ed a tutto il popolo mischiato, ed a tutti i re del paese di Us, ed a tutti i re del paese de’ Filistei, e ad Ascalon, ed a Gaza, e ad Ecron, ed al rimanente di Asdod;

21 ad Edom, ed a Moab, ed a’ figliuoli di Ammon;

22 ed a tutti i re di Tiro, ed a tutti i re di Sidon, ed ai re delle isole oltre mare;

23 a Dedan, ed a Tema, ed a Buz, ed a tutti quelli che si radono i canti delle tempie;

24 ed a tutti i re dell’Arabia, ed a tutti i re del popolo mischiato, i quali abitano nel deserto;

25 ed a tutti i re di Zimri, ed a tutti i re di Elam, ed a tutti i re di Media;

26 ed a tutti i re di Settentrione, vicini, o lontani, dall’uno all’altro; ed a tutti i regni della terra che son sopra la faccia di essa; il re di Sesac ne berrà anch’egli dopo loro.

27 Di’ loro adunque: Così ha detto il Signor degli eserciti, l’Iddio d’Israele: Bevete, e inebbriatevi, e vomitate, e lasciatevi cadere, senza poter rilevarvi, per la spada che io mando fra voi.

28 E se pur ricusano di prender di mano tua la coppa, per bere, di’ loro: Così ha detto il Signor degli eserciti: Pur ne berrete.

29 Perciocchè, ecco, io comincio dalla città che si chiama del mio Nome, a far del male; e sareste voi pure esenti? voi non ne sarete esenti; imperocchè io chiamo la spada sopra tutti gli abitanti della terra, dice il Signor degli eserciti.

30 Tu adunque profetizza loro tutte queste parole, e di’ loro: Il Signore ruggirà da alto, e darà fuori la sua voce dall’abitacolo della sua santità; egli ruggirà fieramente contro alla sua stanza; un gran grido, come di quelli che calcano la vendemmia, risonerà a tutti gli abitatori della terra.

31 Lo stormo ne è andato infino alle estremità della terra; perciocchè il Signore ha lite contro alle genti, egli verrà a giudicio con ogni carne; egli darà gli empi alla spada, dice il Signore.

32 Così ha detto il Signor degli eserciti: Ecco, il male passerà da una gente all’altra, ed un gran turbo si leverà dal fondo della terra.

33 E in quel giorno gli uccisi del Signore saranno da una estremità della terra infino all’altra estremità; non se ne farà cordoglio, e non saranno raccolti, nè seppelliti; saranno per letame sopra la faccia della terra.

34 Urlate, pastori, e gridate; e voltolatevi nella polvere, voi i principali della greggia; perciocchè il vostro termine, per essere scannati, e il termine delle vostre dissipazioni, è compiuto; e voi caderete a guisa di un vaso prezioso.

35 Ed ogni rifugio verrà meno a’ pastori, ed ogni scampo a’ principali della greggia.

36 Vi è una voce di grido de’ pastori, ed un urlo de’ principali della greggia; perciocchè il Signore guasta il lor pasco.

37 E le mandre pacifiche saran distrutte, per l’ardor dell’ira del Signore.

38 Egli ha abbandonato il suo tabernacolo, a guisa di un leoncello che abbandonasse il suo ricetto; perciocchè il lor paese è stato messo in desolazione per lo furor dello sforzatore, e per l’ardor dell’ira di esso.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Arcana Coelestia # 9182

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9182. 'When a man persuades a virgin who is not betrothed' means good that has not been joined to truth. This is clear from the meaning of 'persuading', when said in reference to a man and a virgin, as his enticing her to be joined to him; from the meaning of 'a man' as truth, dealt with in 3134, 7716, 9007; from the meaning of 'a virgin' as the Church in respect of good, dealt with in 3081, 4638, thus the good which the Church is; and from the meaning of 'being betrothed' as being joined to. Something brief must be stated here about the law regarding a wrongful joining together, which is the subject at present - about where the cause and origin of that law lie. The cause of all the laws laid down for the children of Israel lies in heaven; and the laws of order there are the origin from which they spring. The laws of order in heaven all spring from Divine Truth and Goodness which emanate from the Lord, and therefore are laws concerning the good of love and the truth of faith. Goodness and truth joined together in heaven is called the heavenly marriage; and this marriage is represented in marriages on earth. It is also meant in the Word by marriages. From this one can see what is implied by wrongful joinings together, and also by cases of whoredom or adultery. The present two verses deal with a wrongful joining together which later on is either made rightful or else dissolved. A wrongful joining together which later on is made rightful is the subject in the present verse, and a wrongful joining together which later on is dissolved is the subject in the next.

[2] A wrongful joining together is one that takes place not as a result of a desire for marriage, but as a result of some other desire, such as an interest in good looks, monetary gain, or personal status, or else it is one that takes place as a result of sexual lust. Any such joining together is wrongful initially; it is wrongful because they are external attractions that draw the two people together and not at the same time internal ones. Nevertheless those external attractions may subsequently serve as the means towards a rightful joining together, which takes place when the two people are of one mind. They may also be the means of preventing a subsequent joining together from taking place if the two people are not of one mind. This is a matter commonly known in the world.

[3] A rightful joining together, which is a joining of minds, takes place when similar goodness and similar truth exist with both persons; for goodness and truth constitute a person's life, goodness and truth on the level of private and public behaviour constituting the life of the external man, and goodness and truth on a spiritual level constituting the life of the internal man. It should be recognized that a person's life springs from no other source than goodness and truth; for everything the person loves is called good, and everything the person believes is called truth. Or what amounts to the same thing, everything the person wills is called good, and everything the person understands is called truth. From this it is evident that a rightful joining together takes place when truth exists with one person in a marriage and the good which complements that truth exists in the other person. For when this is their relationship the heavenly marriage, which is a marriage of goodness and truth, is represented in the two of them. So it is that conjugial love descends from that marriage, see 2727-2759, 2803, 3132, 4434, 4835.

[4] From all this, mentioned by way of introduction, anyone may recognize the nature of the joinings together dealt with in the present verse and the one following. Betrothal before marriage has been a custom since ancient times; it represented a first joining together, which is that of the internal man without the external. The actual marriage following it represented a second joining together, which is that of the internal man together with the external. For when a person is being regenerated by forms of the good and the truths of faith, the internal man is regenerated first and the external man afterwards, since the external man is regenerated from the internal, 3286, 3321, 3493, 3882, 8746.

[5] This shows what is meant in the Word by 'betrothal' and 'being betrothed', and also what is meant by 'bridegroom' and 'bride'. It shows that 'betrothal' means the joining together of truth and good in the internal man, and that where the Lord and the Church are the subject 'bridegroom' means good and 'bride' truth, as in the following places: In Jeremiah,

I have remembered for you the mercy of your youth, the love of your betrothals, when you went out after Me in the wilderness, in a land not sown. Jeremiah 2:2.

This refers to the Ancient Church and its establishment by the Lord. 'The love of betrothals' is the affection belonging to spiritual life that is received from the truths of faith and the good of love. A state of desire, when they were still without knowledge of those truths and lacked that good, is meant by 'going out after Me in the wilderness' and 'in a land not sown'.

[6] In Hosea,

I will make for them a covenant on that day with the wild animals of the field, and with the birds of the air, and the creeping things of the earth. And I will abolish 1 the bow, and the sword, and war from the land. And I will betroth you to Me in righteousness and in judgement, and in mercy and in compassion. 2 Hosea 2:18-19.

This refers to the establishment of a new Church. 'Making a covenant with the wild animals of the field, with the birds, and with the creeping things of the earth' means a joining together which the Lord accomplishes by means of the goodness and truth, internal and external, present with a person.

'A covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778. 'The wild animals of the field' are the life derived from good, 841, 908. 'The birds' are the life of truth, 40, 745, 776, 991, 3219, 5149, 7441. 'The creeping things of the earth' are the forms of good and the truths among the sensory perceptions of the external man, 746, 909.

'Abolishing the bow, the sword, and war' means destroying the teachings and powers of falsity.

'The bow' is teachings that present falsity, 2686, 2709.

'The sword' is falsity engaged in conflict against truth, 2799, 4499, 6353,

7102.

'War' is the conflict itself, or spiritual conflict, 1664, 2686, 8273.

'Abolishing' these means destroying them.

[7] 'Betrothing in righteousness and in judgement' means being joined to the Lord in goodness and truth - 'betrothing' is joining to oneself, and 'righteousness' has reference to good, 'judgement' to truth, 2235. 'Betrothing in mercy and in compassion' means doing so out of love towards those governed by good, and in love towards those guided by truths - the Lord's 'mercy' has reference to His love towards those who lack good but nevertheless desire it, and His 'compassion' to His love towards those who have no knowledge of truth but nevertheless desire it. From all this it is evident that 'betrothal' means the joining together by the Lord of goodness and truth present with a person. Anyone can see that matters such as these are meant in those verses in Hosea, for when their contents are looked at in nothing brighter than natural light it is evident that Jehovah does not make a covenant with the wild animals of the field, the birds, and the creeping things of the earth, but with those possessing the goodness and truth of faith, thus with the goodness and truth present with a person, and therefore that such matters lie within this prophetic utterance.

[8] In Malachi,

Judah has acted faithlessly, for he has profaned the holiness of Jehovah, for he loved and betrothed to himself the daughter of a foreign god. Malachi 2:11.

'Betrothing the daughter of a foreign god' means being joined to the evil of falsity, 'a foreign god' being falsity, 4402 (end), 4544, 7873.

[9] As regards the meaning of 'bridegroom' as good, where the Lord and the Church are the subject, and of 'bride' as truth, this may be seen in Isaiah,

Jehovah has clothed me with the garments of salvation, with the robe of righteousness has He covered me, as a bridegroom puts on his priestly tiara, and as a bride adorns herself with her jewels. 3 Isaiah 61:10.

In John,

I saw the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:1-2.

In the same book,

The angel said, Come, I will show you the bride, the Lamb's wife. Revelation 21:9; 22:17.

Here 'bride' stands for the Church.

[10] In Matthew,

Jesus said to John's disciples, Can the sons of the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast. Matthew 9:15; Luke 5:34-35.

The expression 'the sons of the wedding' refers to those who adhere to the truths of the Church and receive good, good which comes from the Lord being 'the bridegroom'. 'The sons of the wedding do not mourn as long as the bridegroom is with them' implies that they are in a state of bliss and happiness, and so are with the Lord, when they adhere to the truths joined to their good. 'They will fast when the bridegroom is taken away from them' implies that they are in a state of unhappiness when good is no longer joined to the truths. The latter state is the final state of the Church, whereas the former is the first state.

[11] Something similar is meant in Matthew 25:1-12 by the bridegroom, whom the ten virgins went out to meet. For the virgins who had oil in their lamps are people who have good within their truths; but the virgins who did not have oil in their lamps are people who do not have good within their truths, see 4638, 'oil' being the good of love, 886, 3722, 4582.

[12] In John,

John said, I am not the Christ, but I have been sent before Him. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears Him, rejoices greatly because of the bridegroom's voice. John 3:28-29.

'The bride' stands for the truth that composes the Church's faith, and 'the bridegroom' for the good that composes the Church's love, both of which come from the Lord, and so stand for a member of the Church with whom good has been joined to truths. 'The friend of the bridegroom, who stands and hears' stands for faith consisting of truth, and 'who rejoices greatly because of the bridegroom's voice' stands for an affection for the truth composing faith. All this also shows what is meant in the internal sense by the joy and voice of the bridegroom and the bride in Isaiah 62:5; Jeremiah 7:34; 16:9; 25:10; 33:11; Revelation 18:23, namely heaven and the happiness that result from the joining together of goodness and truth present with man and angel.

Poznámky pod čarou:

1. literally, break

2. literally, compassions

3. literally, vessels

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