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エレミヤ書 46

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1 もろもろのの事について預言者エレミヤに臨んだ主の言葉

2 エジプトの事、すなわちユフラテのほとりにあるカルケミシの近くにいるエジプトの王パロ・ネコの勢の事について。これはユダの王ヨシヤのエホヤキム年に、バビロンの王ネブカデレザルが撃ち破ったものである。その言葉は次のとおりである、

3 「大と小とを備え、進んで戦え。

4 騎兵よ、を戦車につなぎ、に乗れ。かぶとをかぶって立て。ほこをみがき、よろいを着よ。

5 わたしは見たが、何ゆえか彼らは恐れて退き、その勇士たちは打ち敗られ、あわてて逃げて、うしろをふり向くこともしない、――恐れが彼らの周囲にあるとは言われる。

6 足早き者も逃げることができず、勇士ものがれることができない。の方、ユフラテのほとりで彼らはつまずき倒れた

7 あのナイルのようにわきあがり、々のように、その水のさかまく者はだれか。

8 エジプトはナイルのようにわきあがり、その水は々のようにさかまく。そしてこれは言う、わたしは上って、地をおおい、々とそのうちに住む者を滅ぼそう。

9 よ、進め、車よ、激しく走れ。勇士よ、を取るエチオピヤびとと、プテびとよ、を巧みに引くルデびとよ、進み出よ。

10 そのは万の神、主のであって、があだを報いられる、そのにあだをかえされるだ。つるぎは食べて飽き、彼らのに酔う。万の神、が、の地で、ユフラテのほとりで、ほふることをなされるからだ。

11 おとめなるエジプトの娘よ、ギレアデに上って乳香を取れ。あなたは多くの薬を用いても、むだだ。あなたは、いやされることはない。

12 あなたの々に聞えている、あなたの叫びは地に満ちている。勇士が勇士につまずいて、共に倒れたからである」。

13 バビロンの王ネブカデレザルが来てエジプトの地を撃とうとする事について、預言者エレミヤにお告げになった言葉

14 エジプトで宣べ、ミグドルで告げ示し、またメンピスとタパネスに告げ示して言え、『堅く立って、備えせよ、つるぎがあなたの周囲を、滅ぼし尽すからだ』。

15 なぜ、アピスはのがれたのか。あなたの雄牛は、なぜ立たなかったのか。それはがこれを倒されたからだ。

16 あなたに属する多くの兵は、つまずいて倒れた。そして互に言った、『立てよ、われわれは、しえたげる者のつるぎを避けて、われわれの民に帰り、故郷の地へ行こう』と。

17 エジプトの王パロの名を、『好機を逸する騒がしい者』と呼べ。

18 いう名の王は言われる、わたしは生きている、彼は々のうちのタボルのように、のほとりのカルメルのように来り臨む。

19 エジプト住む民よ、捕われのために荷物を備えよ。メンピスは荒れ地となり、廃虚となって住む人もなくなる。

20 エジプトは美しい雌の子牛だ、しかしから、牛ばえが来て、それにとまった。

21 そのうちにいる雇兵でさえ、肥えた子牛のようだ。彼らはふり返って共に逃げ、立つことをしなかった。彼らの災難の、そのせられる時が来たからだ。

22 彼は逃げ去るへびのような音をたてる。その敵が勢を率いて彼に臨み、きこりのように、おのをもって来るからだ。

23 彼らは彼の林がいかに入り込みがたくとも、それを切り倒す。彼らはいなごよりも多く、数えがたいからであると、は言われる。

24 エジプトの娘ははずかしめを受け、からくる民のに渡される」。

25 イスラエルのは言われた、「見よ、わたしはテーベのアモンと、パロと、エジプトとその神々とその王たち、すなわちパロと彼を頼む者とをする。

26 わたしは彼らを、その命を求める者のと、バビロンの王ネブカデレザルのと、その家来たちのに渡す。その後、エジプトは昔のように人の住む所となると、は言われる。

27 わたしのしもべヤコブよ、恐れることはない、イスラエルよ、驚くことはない。見よ、わたしがあなたを遠くから救い、あなたの子孫をその捕え移された地から救うからだ。ヤコブは帰ってきて、おだやかに、安らかになり、彼を恐れさせる者はない。

28 は言われる、わたしのしもべヤコブよ、恐れることはない、わたしが共にいるからだ。わたしはあなたを追いやった々をことごとく滅ぼし尽す。しかしあなたを滅ぼし尽すことはしない。わたしは正しい道に従って、あなたを懲らしめる、決してしないではおかない」。

   

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Apocalypse Explained # 557

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557. Verse 9. (Revelation 9:9) And they had breastplates as iron breastplates, signifies the persuasions with which they gird themselves for combats, against which the truths of the rational-spiritual man prevail not. This is evident from the signification of "breastplates" (or coats of mail), as being defenses against evils and falsities in combats, but here defenses of evils and falsities against goods and truths, because this treats of those who are in the falsities of evil in opposition to truths. Here "breastplates" signify persuasions, because sensual men who are in the falsities of evil, who are here described, do not fight against truths from reason, for they do not see truths, but falsities only, and are therefore in the persuasion that falsities are truths, consequently they fight solely from the persuasion of falsity, and with them this persuasion is such that the truths brought forth by the spiritual-rational man are of no avail, for they are repelled as a sword is from a breastplate or coat of mail. So "breastplates as iron breastplates" signify persuasions against which truths are of no avail. That the persuasiveness with such is so infatuating and suffocating that the spiritual-rational is of no avail against it may be seen above (n. 544, 549, 556). Moreover, breastplates or coats of mail, cover that part of the body called the breast or thorax, and this signifies the spiritual affection of truth; also all affection is contained in the sound which comes forth from the breast with the speech. But those who are here signified by "locusts," who are such sensual men as are in falsities, have no other affection than that of the love of self, and because that affection is full of self-confidence and full of the persuasion that their falsity is truth, and because that affection is in the sound which comes forth from the breast with the speech, so the locusts appeared in "breastplates which were as iron breastplates." Moreover, "iron" signifies truth in ultimates, and likewise falsity there, and at the same time what is hard; and the persuasiveness that they have causes the falsity to be so hard that the truths opposed to it rebound, as if they were of no account or avail. Because the persuasion of sensual men who are in falsities from self-confidence is such, and with spirits is so powerful that it suffocates and extinguishes the rational of other spirits with whom they converse in the world of spirits, it is severely prohibited, and those who make use of it are sent among spirits where they are distressed even to swooning by other spirits by means of still stronger persuasions, and this until they desist.

[2] Because breastplates or coats of mail were in use in wars, and to put them on signified to gird oneself for war and thus to fight, therefore in the Word those who were girt for fighting are said to have put on coats of mail. Thus in Jeremiah:

Harness the horses, and go up, ye horsemen; and stand ye forth in helmets; furbish the spears, and put on the coats of mail (46 Jeremiah 46:4).

These words do not mean the combat of one army against another, but the combat of the spiritual-rational man against the natural man who, from knowledges [scientifica] falsely applied, fights against truths and goods. For this is said of the army of Pharaoh king of Egypt, whom the king of Babylon smote, and "Pharaoh king of Egypt" means such a natural man, and "the king of Babylon," near the Euphrates, means the spiritual-rational man, therefore "Harness the horses, go up, ye horsemen, and stand ye forth in helmets; furbish the spears, and put on the coats of mail," signifies such things as relate to the combat of the spiritual-rational man against the natural man who is in falsities; "horses" mean the things of the understanding, "chariots to which they were harnessed" the things of doctrine, "horsemen" the intelligent, "helmets" the things of reason, "spears" truths combating, and "coats of mail" force and strength in fighting and resisting. A "coat of mail" has this meaning because it girds the breast, and from the breast through the arms is all the strength in fighting and resisting.

[3] In the same:

Against Babylon let him bend, let him that bendeth bend his bow; against her he shall lift himself up in his coat of mail (Jeremiah 51:3).

Here, too, "coat of mail" stands for the power to fight and resist. In Isaiah:

He put on righteousness as a coat of mail, and the helmet of salvation upon His head (Isaiah 59:17).

This treats of the Lord, and of the subjugation of the hells by Him; and "righteousness as a coat of mail" signifies the zeal for rescuing the faithful from hell and the Divine love of saving the human race; and as it was from the zeal of Divine love and power therefrom that the Lord fought and conquered, so righteousness is called a "coat of mail;" while the "helmet of salvation" signifies Divine truth from Divine good, by means of which is salvation, for a "helmet" has a similar signification as the head, because it is worn on the head; that the "head" in reference to the Lord signifies Divine truth and Divine wisdom will be seen in what follows.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.