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Jeremiah 15

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1 And Jehovah said to me, Though Moses and Samuel stood before Me, yet My soul could not be toward this people; send· them ·away from My face, and let them go·​·out.

2 And it shall be, if they say unto thee, Whither shall we go·​·forth? then thou shalt say to them, Thus says Jehovah, Whoever is for death, to death; and whoever is for the sword, to the sword; and whoever is for the famine, to the famine; and whoever is for the captivity, to the captivity.

3 And I will appoint over them four families, says Jehovah; the sword to kill, and the dogs to drag, and the fowls of the heavens, and the beasts of the earth, to devour and to destroy.

4 And I will put them into turmoil before all the kingdoms of the earth, because·​·of Manasseh the son of Hezekiah king of Judah, on·​·account·​·of what he did in Jerusalem.

5 For who shall have·​·pity on thee, O Jerusalem? And who shall be·​·sorry for thee? And who shall turn·​·aside to ask for peace for thee?

6 Thou hast abandoned Me, says Jehovah, thou art gone backward; and I will stretch·​·out My hand against thee, and destroy thee; I am·​·weary with repenting.

7 And I will winnow them with a winnower in the gates of the land; I will bereave them, I will make· My people ·perish, from their ways they return not.

8 Their widows are·​·numerous to Me above the sand of the seas; I have brought upon them against the mother of the young·​·men a devastator at noonday: I have caused him to fall upon it suddenly, and vexation upon the city.

9 She that has given·​·birth·​·to the seven, languishes; she has breathed out her soul; her sun has gone·​·in when it is yet day; she has been·​·ashamed and made to blush: and they who·​·are·​·left will I give to the sword before their enemies, says Jehovah.

10 Woe to me, my mother, for thou hast given·​·birth·​·to me, a man of strife and a man of contention to all the earth! I have not been·​·a·​·creditor, and they have not been·​·creditors to me; yet all of them revile me.

11 Jehovah said, Shall it not be well with thy remnant; shall I not cause the enemy to fall·​·upon thee in the time of evil and in the time of adversity?

12 Shall iron do·​·evil to the iron from the north and the bronze?

13 Thy belongings and thy treasures will I give for plunder with no price, and this* in all thy sins, and in all thy borders.

14 And I will make thee to pass·​·by with thine enemies into a land which thou knowest not; for a fire is ignited in My anger, which shall burn upon you.

15 O Jehovah, Thou knowest; remember me, and visit me, and avenge me of my persecutors; take me not away in Thy slow anger; know that for Thee I have borne reproach.

16 Thy words were·​·found, and I did eat them; and Thy word was unto me the joy and gladness of my heart; for I am called by Thy name, O Jehovah God of Armies.

17 I sat not in the council of those who mock, nor did I triumph; on·​·account·​·of Thy hand I sat alone; for Thou hast·​·filled me with indignation.

18 Why is my pain perpetual, and my smiting desperate, which refuses to be healed? Being wilt Thou be to me like a liar, and as waters that are· not ·constant?

19 Therefore thus says Jehovah, If thou return, then I will cause thee to return, and thou shalt stand before Me; and if thou bring·​·out what is precious from what is worthless, thou shalt be as My mouth: let them return to thee; but thou shalt not return to them.

20 And I will put thee for this people as a fortified wall of bronze; and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to rescue thee, says Jehovah.

21 And I will rescue thee from the hand of the evil, and I will redeem thee from the palm of the terrible.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Apocalypse Explained # 965

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965. Verse 3. And the second angel poured out his vial into the sea, signifies the state of the church manifested as to the knowledges of truth in the natural man. This is evident from the signification of "the angel pouring out the vial," as being the state of the church manifested (See above, n. 960, 961); also from the signification of the "sea," as being the generals of truth in the natural man (See n. 275, 342, 511, 876, 931, 934), here from the Word, the generals of truth from which are knowledges; therefore the "sea" signifies the natural man as to the knowledges of truth from the Word, also the knowledges of good therefrom, for the knowledges of good are also the knowledges of truth; for it is a truth to know that a thing is good, and that it is such a good; also to see by the understanding various goods and their differences, and their opposites which are called evils; these so far as they are knowledges are truths; nor are these essentially goods until they are felt as delightful or not delightful, that is, when they are perceived by some sense or from some love.

(Continuation: The Third Commandment)

[2] Now follows the third commandment, which is, to keep the sabbath holy.

The third and fourth commandments of the Decalogue contain things that must be done, namely, that the sabbath must be kept holy, and that parents must be honored. The other commandments contain things that are not to be done, namely, that other gods must not be worshiped; that the name of God must not be profaned; that one must not steal, must not commit adultery, must not bear false witness, must not covet the goods of others. These two commandments are commandments to be done, because the sanctification of the rest of the commandments depends upon these, for the "sabbath" signifies the union in the Lord of the Divine Itself and the Divine Human, also His conjunction with heaven and the church, and thus the marriage of good and truth with the man who is being regenerated. This being the signification of the sabbath, it was the chief representative of all things of worship in the Israelitish Church, as is evident in Jeremiah (Jeremiah 17:20-27), and elsewhere. It was the chief representative of all things of worship, because the first thing in all things of worship is the acknowledgment of the Divine in the Lord's Human, for without that acknowledgment man can believe and do only from self, and to believe from self is to believe falsities, and to do from self is to do evils, as is also evident from the Lord's words in John:

To those asking, What shall we do that we might work the works of God? Jesus said, This is the work of God, that ye believe in Him whom God hath sent (John 6:28, 29).

And in the same:

He that abideth in Me and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

[3] That the sabbath represented that union and the holy acknowledgment of it, has been shown in many places in the Arcana Coelestia, namely, that the "sabbath" signified in the highest sense the union of the Divine Itself and the Divine Human in the Lord, in the internal sense the conjunction of the Lord's Human with heaven and with the church, in general the conjunction of good and truth, thus the heavenly marriage (n. 8495, 10356, 10730). Therefore the rest on the sabbath day signified the state of that union, because the Lord then has rest; also through that union there is peace and salvation in the heavens and on the earth. In a relative sense it signified the conjunction of man with the Lord, because man then has peace and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730). The six days preceding the sabbath signified the labors and combats that precede union and conjunction (n. 8510, 8888, 9431, 10360, 10667).

[4] The man who is being regenerated is in two states, the first when he is in truths and by means of truths is being led to good and into good, the other when he is in good. When man is in the first state he is in combats or temptations; but when he is in the second state he is in the tranquility of peace. The former state is signified by the six days of labor that precede the sabbath; and the latter state is signified by the rest on the sabbath day (n. 9274, 9431, 10360). The Lord also was in two states; the first when He was Divine truth and from it fought against the hells and subjugated them, the other when He was made Divine good by union with the very Divine in Himself. The former state was signified in the highest sense by the six days of labor, and the latter by the sabbath (n. 10360). Because such things were represented by the sabbath it was the chief representative of worship, and the holiest of all (n. 10357, 10372). "To do work on the sabbath day" signified to be led not by the Lord but by self, thus to be disjoined (n. 7893, 8495, 10360, 10362, 10365). The sabbath day is not now representative, but is a day of instruction (n. 10360 at the end).

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

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Apocalypse Explained # 931

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931. Verse 2 (Revelation 15:2). And I saw as it were a glassy sea mingled with fire, signifies the generals of truth in the Word, transparent from spiritual truths, which are from the good of love. This is evident from the signification of "a glassy sea," as being generals of truth transparent from spiritual truths (See above, n. 275); also from the signification of "fire," as being the good of love (See n. 68, 496, 504, 916). It shall be told here briefly why "a glassy sea" signifies the generals of truth in the Word transparent from spiritual truths. The "sea" signifies truths in general, because "waters, fountains, and rivers," signify truths from which intelligence is derived, and the sea is their general receptacle. Truths in general, or the generals of truth, are such truths as are in the sense of the letter of the Word, and the sense of the letter of the Word is natural, and everything natural is a general receptacle of spiritual things. For nothing in the nature of the world, or nothing natural, is possible that does not exist from the spiritual; for the natural is formed from the spiritual, as an effect out of its effecting cause. And as thousands of things that are spiritual effect and form one natural thing, so this one, as it is the containant of the thousands, is a general thing.

[2] Such also is the Word in the sense of the letter in its relation to the Word in the spiritual sense; and as the spiritual sense of the Word is in the natural sense, and in it shines through before the angels, so the Word as to the generals of truth transparent from spiritual truths is signified by "the glassy sea." "Glassy sea" has the same signification elsewhere in Revelation:

And in sight of the throne a glassy sea like crystal (Revelation 4:6).

Also:

The city New Jerusalem, as well as the street of the city, appeared like pure gold, similar to transparent glass (Revelation 21:18, 21).

For that "city" signifies the doctrine of the church, and "street" the truth of that doctrine; and the truths of that doctrine, because they are genuine truths, derive their light and their transparency from spiritual truths. It is this transparency that is signified by "glass" and by "crystal":

Also over the heads of the cherubim a firmament was seen like the appearance of a wonderful crystal (Ezekiel 1:22).

This signifies the spiritual Divine in heaven. That "the glassy sea" signifies the Word in the sense of the letter transparent from its spiritual sense can be seen also from the fact that near it were seen "them that had the victory over the beast;" and these signify those who have not falsified the Word, and have not extinguished thereby the light of the spiritual sense.

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