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エレミヤ書 32

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1 ユダの王ゼデキヤの十年、すなわちネブカデレザルの十八年に、主の言葉エレミヤに臨んだ。

2 その時、バビロンの王の勢がエルサレムを攻め囲んでいて、預言者エレミヤユダの王の宮殿にある監視の庭のうちに監禁されていた。

3 ユダの王ゼデキヤが彼を閉じ込めたのであるが、王は言った、「なぜあなたは預言して言うのか、『はこう仰せられる、見よ、わたしはこのをバビロンの王のに渡し、彼はこれを取る。

4 またユダの王ゼデキヤはカルデヤびとのをのがれることなく、かならずバビロンの王のに渡され、顔と顔を合わせて彼と語り、は相まみえる。

5 そして彼はゼデキヤをバビロンに引いていき、ゼデキヤは、わたしが彼を顧みる時まで、そこにいるとは言われる。あなたがたは、カルデヤびとと戦っても勝つことはできない』と」。

6 エレミヤは言った、「主の言葉がわたしに臨んで言われる、

7 『見よ、あなたのおじシャルムのハナメルがあなたの所に来て言う、「アナトテにあるわたしのを買いなさい。それは、これを買い取り、あがなう権利があなたにあるから」と』。

8 はたして主の言葉のように、わたしのいとこであるハナメルが監視の庭のうちにいるわたしの所に来て言った、『ベニヤミンの地のアナトテにあるわたしのを買ってください。所有するのも、あがなうのも、あなたの権利なのです。買い取ってあなたの物にしてください。これが主の言葉であるのをわたしは知っていました』。

9 そこでわたしは、いとこのハナメルからアナトテにあるを買い取り、十七シケルを量って彼に支払った。

10 すなわち、わたしはその証書をつくって、これに記名し、それを封印し、証人を立て、はかりをもってを量って与えた。

11 そしてわたしはその約定をしるして封印した買収証書と、封印のない写しとを取り、

12 いとこのハナメルと、買収証書に記名した証人たち、および監視の庭にすわっているすべてのユダヤ人の前で、その証書をマアセヤのであるネリヤのバルクに与え、

13 彼らの前で、わたしはバルクに命じて言った、

14 『万イスラエルのはこう仰せられる、これらの証書すなわち、この買収証書の封印したものと、封印のない写しとを取り、これらを土の器に入れて、長く保存せよ。

15 イスラエルのがこう言われるからである、「この地で人々はまたぶどう畑を買うようになる」と』。

16 わたしは買収証書をネリヤのバルクに渡したあとでに祈って言った、

17 『ああなる神よ、あなたは大いなる力と、伸べたをもって天と地をお造りになったのです。あなたのできないことは、ひとつもありません。

18 あなたはいつくしみを万人に施し、また父のをそののちの孫に報いられるのです。あなたは大いなる全能の神でいらせられ、その名は万と申されます。

19 あなたの計りごとは大きく、また、事を行うのに力があり、あなたのは人々の歩むすべての道を見て、おのおのの道にしたがい、その行いの実によってこれに報いられます。

20 あなたは、しるしと、不思議なわざとをエジプトの地に行い、また今日に至るまでイスラエルと全人類のうちに行い、そして今日のように名をあげられました。

21 あなたは、しるしと、不思議なわざと、強いと、伸べたと、大いなる恐るべき事をもって、あなたの民イスラエルエジプトの地から導き出し、

22 この地を彼らに賜わりました。これはあなたが彼らの先祖たちに与えようと誓われた乳と蜜の流れる地です。

23 こうして彼らは、はいってこれを獲たのですが、あなたの声に聞き従わず、あなたの律法を行わず、すべてあなたがせよと命じられたことをしなかったので、あなたはこの災を彼らの上にお下しになりました。

24 見よ、塁が築きあげられたのは、このを取るためです。つるぎと、ききんと、疫病のために、はこれを攻めているカルデヤびとのに渡されます。あなたの言われたようになりましたのは、ごらんのとおりであります。

25 なる神よ、あなたはわたしに言われました、「をもってを買い、証人を立てよ」と。そうであるのに、はカルデヤびとのに渡されています』」。

26 主の言葉エレミヤに臨んだ、

27 「見よ、わたしはである、すべて命ある者のである。わたしにできない事があろうか。

28 それゆえ、はこう言われる、見よ、わたしはこのをカルデヤびとと、バビロンの王ネブカデレザルのに渡す。彼はこれを取る。

29 このを攻めているカルデヤびとがきて、このをつけて焼き払う。屋根の上で人々が、バアルに香をたき、ほかの神々に酒をそそいで、わたしを怒らせたそのをも彼らは焼く。

30 それは、イスラエルの人々とユダの人々とは、その若い時から、わたしの前に悪いことのみを行い、またイスラエルの民はそののわざをもって、わたしを怒らせることばかりをしたからであるとは言われる。

31 このはそれが建ったからきょうまで、わたしの怒りと憤りとをひき起してきたので、わたしのからこれを除き去るのである。

32 それは、イスラエルの民とユダの民とが、もろもろの悪を行って、わたしを怒らせたことによるのである。――彼らの王たちと、そのつかさたち、祭司たち、預言者たち、またユダの人々とエルサレム住民たちが皆そうである。

33 彼らはその背中をわたしに向けてをわたしに向けず、わたしがたゆまず教えたにもかかわらず、彼らは教を聞かず、またうけないのである。

34 彼らは憎むべき物を、わが名をもって呼ばれているにすえつけて、そこを汚し、

35 またベンヒンノムの谷にバアルの高き所を築いて、むすこをモレクにささげた。わたしは彼らにこのようなことを命じたことはなく、また彼らがこの憎むべきことを行って、ユダに罪を犯させようとは考えもしなかった。

36 それゆえ今イスラエルのは、この、すなわちあなたがたが、『つるぎと、ききんと、疫病のためにバビロンの王のに渡される』といっているについてこう仰せられる、

37 見よ、わたしは、わたしの怒りと憤りと大いなる怒りをもって、彼らを追いやったもろもろの国から彼らを集め、この所へ導きかえって、安らかに住まわせる。

38 そして彼らはわたしの民となり、わたしは彼らのとなる。

39 わたしは彼らに一つのと一つの道を与えて常にわたしを恐れさせる。これは彼らが彼ら自身とその孫の幸を得るためである。

40 わたしは彼らと永遠の契約を立てて、彼らを見捨てずに恵みを施すことを誓い、またわたしを恐れる恐れを彼らの心に置いて、わたしを離れることのないようにしよう。

41 わたしは彼らに恵みを施すことを喜びとし、をつくし、精神をつくし、真実をもって彼らをこの地に植える。

42 はこう仰せられる、わたしがこのもろもろの大きな災をこの民に下したように、わたしが彼らに約束するもろもろの幸を彼らの上に下す。

43 人々はこの地にを買うようになる。あなたがたが、『それは荒れて人ももいなくなり、カルデヤびとのに渡されてしまう』といっている地である。

44 人々はベニヤミンの地と、エルサレムの周囲と、ユダ々と、地の々と、平地の々と、ネゲブの々で、をもってを買い、証書をつくって、これに記名し封印し、また証人を立てる。それは、わたしが彼らを再び栄えさせるからであるとは言われる」。

   

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Arcana Coelestia # 4581

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4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink-offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.

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