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Jeremijas 50

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1 Viešpats kalbėjo pranašui Jeremijui apie Babiloną ir chaldėjų kraštą:

2 “Paskelbkite tautoms, iškelkite vėliavas, neslėpkite, kad Babilonas paimtas, Belis nebegarbinamas, Merodachas sunaikintas! Jų stabai išniekinti, atvaizdai sudaužyti.

3 šiaurės prieš jį ateina tauta. Ji pavers kraštą dykyne; žmonės ir gyvuliai jame nebegyvens, pabėgs iš jo.

4 Tuomet sugrįš Izraelio ir Judo vaikaisako Viešpats.­Jie eis verkdami ir ieškos Viešpaties, savo Dievo.

5 Jie klaus kelio į Sioną ir keliaus, sakydami: ‘Eikime, glauskimės prie Viešpaties amžina sandora, kuri nebus užmiršta!’

6 Mano tauta tapo paklydusia banda. Ganytojai ją suvedžiojo ir paklaidino kalnuose. Jie ėjo per kalnus bei kalvas ir užmiršo savo poilsio vietą.

7 Kas juos sutiko, rijo juos. Jų priešai sakė: ‘Mes tuo nenusikaltome. Izraelitai nusikalto Viešpačiui, teisingumo buveinei, ir Viešpačiui, savo tėvų vilčiai’.

8 Skubėkite iš Babilono, traukitės iš chaldėjų krašto! Būkite kaip ožiai bandos priekyje.

9 Aš sukelsiu prieš Babiloną daug galingų tautų ir atvesiu jas iš šiaurės. Jos išsirikiuos ir nugalės jį. Visos jų strėlės įgudusio kario rankose, jos pasiekia tikslą.

10 Chaldėja taps grobiu, jos priešai prisiplėš turto užtektinai,­sako Viešpats,­

11 nes jūs džiaugėtės ir didžiavotės, mano paveldo grobėjai, šokinėjote kaip veršiai ant žolės ir baubėte kaip jaučiai.

12 Jūsų motina bus išniekinta ir sugėdinta. Ji bus paskutinė tarp tautų, virs dykyne, sausa žeme, dykuma.

13 Dėl Viešpaties rūstybės ji bus negyvenama. Kiekvienas, praeinantis pro Babiloną, stebėsis ir švilps dėl jo nelaimės.

14 Išsirikiuokite prieš Babiloną, įtempkite lankus prieš jį, šaukite, negailėkite strėlių, nes jis nusikalto Viešpačiui.

15 Skelbkite visur, kad jis paimtas. Jo apsaugos pylimas krito, sienos nugriautos. Tai Viešpaties kerštas jam už jo darbus.

16 Išnaikinkite Babilone sėjėją ir pjovėją. Karui siaučiant, kiekvienas bėgs į savo kraštą, pas savo tautą.

17 Izraelis yra kaip išsklaidytos avys, kurias išvaikė liūtai. Pirmasis jį rijo Asirijos karalius, o po to Nebukadnecaras, Babilono karalius, sutraiškė jo kaulus”.

18 Todėl taip sako kareivijų Viešpats, Izraelio Dievas: “Aš nubausiu Babilono karalių ir jo kraštą, kaip nubaudžiau Asirijos karalių.

19 Izraelį Aš parvesiu atgal į savo kraštą. Jis ganysis Karmelyje ir Bašane, pasisotins Efraimo kalnyne bei Gileade.

20 Tuo metu ieškos Izraelio kaltės ir Judo nuodėmės, bet jų neras, nes Aš atleisiu jiems ir jų nesunaikinsiu,­sako kareivijų Viešpats.­

21 Žygiuok prieš Merataimų ir Pekodo kraštų gyventojus! Žudyk ir naikink,­sako Viešpats,­daryk taip, kaip tau įsakiau!

22 Krašte girdėti šauksmai kovos ir didelio sunaikinimo.

23 Visos žemės kūjis pats sudaužytas ir sutrupėjęs. Babilonas tapo dykyne tarp tautų.

24 Babilone, Aš stačiau tau spąstus ir sugavau tave. Tu to nepastebėjai, bet buvai surastas ir sugautas, nes kovojai prieš Viešpatį.

25 Viešpats atidarė savo ginklų sandėlį ir ištraukė savo rūstybės ginklus, nes tai yra Viešpaties, kareivijų Dievo, darbas chaldėjų krašte.

26 Pakilkite prieš jį, visi kraštai, atidarykite jo grūdų sandėlius, supilkite viską į krūvas ir sunaikinkite­tenelieka nieko.

27 Išžudykite jo veršius, teeina jie į skerdyklą. Vargas jiems! Atėjo jų aplankymo diena.

28 Štai pabėgėliai iš Babilono krašto! Jie praneša Sione apie Viešpaties kerštą, apie mūsų Dievo kerštą dėl Jo šventyklos.

29 Surinkite šaulius prieš Babiloną. Apsupkite jį taip, kad nė vienas neištrūktų! Atmokėkite jam pagal jo darbus; ką jis darė, jam darykite, nes jis didžiavosi prieš mane, Izraelio Šventąjį.

30 Jo jaunuoliai kris aikštėse ir visi jo kariai bus sunaikinti tą dienąsako Viešpats.­

31 Aš esu prieš tave, tu išdidusis! Atėjo tavo aplankymo metas.

32 Išdidusis suklups ir kris, nė vienas jo nepakels. Aš įžiebsiu jo miestuose ugnį, kuri suris viską aplinkui”.

33 Kareivijų Viešpats sako: “Prispausti yra Izraelio ir Judo vaikai. Tie, kurie juos išvedė į nelaisvę, laiko juos ir nė nemano jų paleisti.

34 Atpirkėjas yra stiprus, kareivijų Viešpats yra Jo vardas. Jis rūpinsis jų byla ir suteiks kraštui ramybę, bet privers drebėti Babilono gyventojus.

35 Kardas chaldėjams, Babilono gyventojams, jo kunigaikščiams ir išminčiams!

36 Kardas jo žyniams, kurie taps kvaili, ir kariams, kad išsigąstų.

37 Kardas žirgams, kovos vežimams ir samdytiems kariams, kurie taps kaip moterys. Kardas jo turtams, kurie taps grobiu!

38 Sausra išdžiovins jo vandenis. Tai drožtų atvaizdų kraštas, per savo stabus jie sukvailėjo.

39 Todėl ten gyvens laukiniai žvėrys, šakalai ir stručiai; Babilonas niekados nebus apgyvendintas nė atstatytas.

40 Kaip Dievas sunaikino Sodomą, Gomorą ir jų aplinkinius miestus, taip ir Babilonas bus sunaikintas, niekas jame negyvens.

41 Galinga tauta ateinašiaurės ir daug karalių iš žemės pakraščių.

42 Jie ginkluoti lankais ir ietimis, žiaurūs bei negailestingi. Jie atūžia kaip jūra, joja ant žirgų, pasirengę kovai prieš tave, Babilono dukra!

43 Babilono karalius, išgirdęs apie juos, nuleido rankas; jį apėmė baimė ir skausmai tarsi gimdyvę.

44 Kaip liūtas iš Jordano tankynės jis pakyla ir ateina prieš stipriųjų buveines, bet Aš jį nuvysiu ir paskirsiu tą, kurį išsirinksiu. Kas yra man lygus ir kas gali man pasipriešinti? Koks valdovas galėtų man prieštarauti?

45 Šai Viešpaties nutarimas Babilonui ir sprendimas chaldėjų kraštui. Iš tiesų net menkiausi iš bandos juos ištrems ir jų buveinės liks apleistos.

46 Babilono paėmimo triukšmas sudrebins žemę, ir jų šauksmą išgirs visos tautos”.

   

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Arcana Coelestia # 3654

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3654. In the internal sense of the Word 'Judea' does not mean Judea, any more than 'Jerusalem' means Jerusalem. This becomes clear from many places in the Word. In the Word Judea is mentioned less frequently than the land of Judah, which, like the land of Canaan, means the Lord's kingdom, and therefore the Church also since the Church is the Lord's kingdom on earth. And Judea has this meaning because Judah or the Jewish nation represented the Lord's celestial kingdom, and Israel or the Israelitish people His spiritual kingdom. And because His kingdom was represented by them, therefore when that nation or people is mentioned in the Word, nothing else is meant in its internal sense.

[2] The truth of this will be evident from those things which in the Lord's Divine mercy will be stated later on regarding Judah and the land of Judah. For the present it will be evident from the following few examples in the Prophets: In Isaiah,

My beloved had a vineyard on a very fertile hill. 1 He surrounded it [with an enclosure] and gathered out the stones, and planted it with the choicest vine and built a tower in the midst of it, and also hewed out a winepress in it. And he looked for it to yield grapes, but it yielded wild grapes. And now, O inhabitant of Jerusalem and man of Judah, judge, I pray you, between Me and My vineyard. I will make it a desolation, for the vineyard of Jehovah Zebaoth is the house of Israel, and the man of Judah His pleasant plant. 2 And He looked for judgement, but behold, festering; for righteousness, but behold, a cry. Isaiah 5:1-3, 6-7.

Here the subject in the sense of the letter is the perverted state of the

Israelites and Jews, but in the internal sense it is the perverted state of the Church represented by Israel and Judah. 'Inhabitant of Jerusalem' is the Church's good - 'inhabitant' meaning good, or what amounts to the same, those with whom good is present, see 2268, 2451, 2712, 3613, and 'Jerusalem' the Church, 402, 2117. 'The house of Israel' has a similar meaning - 'house' meaning good, 710, 1708, 2233, 2331, 3142, 3538, and 'Israel' the Church, 3305. 'The man of Judah' also is very similar, for 'a man' means truth, 265, 749, 1007, 3134, 3310, 3459, and Judah good. The difference however is that 'the man of Judah' means truth grounded in the good of love to the Lord, which is called celestial truth, that is, those governed by that kind of truth are meant.

[3] In the same prophet,

He will raise an ensign for the nations, and will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. Then the rivalry of Ephraim will depart, and the enemies of Judah be cut off. Ephraim will not vie with Judah, and Judah will not harass Ephraim. Jehovah will utterly destroy the tongue of the sea of Egypt, and will shake His hand over the River with the might of His spirit. Then there will be a highway for the remnant of His people which will remain from Asshur. Isaiah 11:12-13, 15-16.

Here the subject in the sense of the letter is the bringing back of the Israelites and Jews from captivity, but in the internal sense it is a new Church in general and with each person in particular who is being regenerated or becoming the Church. 'The outcasts of Israel' stands for their truths, 'the dispersed of Judah' for their goods. 'Ephraim' stands for the understanding part of their minds, which will no longer offer any resistance. 'Egypt' stands for facts, and 'Asshur' for reasoning based on these, which they have perverted. 'The outcasts', 'the dispersed', 'the remnant', and 'those who remain' stand for truths and goods which survive. For 'Ephraim' means the understanding part of the mind, as will be shown elsewhere, while 'Egypt' means factual knowledge, see 1164, 1165, 1186, 1462, 2588, 3325, 'Asshur' reasoning, 119, 1186, and 'remnant' the goods and truths that the Lord has stored away in the interior man, 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284.

[4] In the same prophet,

Hear this, O house of Jacob, who are called by the name of Israel and who came out of the waters of Judah. For they are called after the city of holiness, and upon the God of Israel they place their reliance. Isaiah 48:1-2.

'The waters of Judah' stands for truths which spring from the good of love to the Lord. The truths from that source are actually the goods of charity, which are called spiritual goods and constitute the spiritual Church, the internal of this Church being meant by 'Israel' and the external by 'the house of Jacob'. This shows what is meant by 'the house of Jacob, who are called by the name of Israel and who came out of the waters of Judah'.

[5] In the same prophet,

I will bring forth seed from Jacob, and from Judah the heir of My mountains, and My chosen ones will possess it, and My servants will dwell there. Isaiah 65:9.

'From Judah the heir of mountains' stands in the highest sense for the Lord, and in the representative sense for those in whom love to Him is present and so the good of love to Him and the good of love towards the neighbour. As regards 'mountains' meaning these forms of good, this has been shown above in 3652.

[6] In Moses,

A lion's whelp is Judah; from the prey you have gone up, my son. He crouched, he lay down like a lion, and like an old lion; who will rouse him up? Genesis 49:9.

Here it is quite evident that in the highest sense 'Judah' is used to mean the Lord, and in the representative sense those with whom the good of love to Him is present. In David,

When Israel went out of Egypt, the house of Jacob from a foreign people, Judah became His sanctuary, Israel His dominions. Psalms 114:1-2.

Here also 'Judah' stands for celestial good, which is the good of love to the Lord, while 'Israel' stands for celestial truth, which is spiritual good.

[7] In Jeremiah,

Behold, the days are coming, says Jehovah, and I will raise up for David a righteous branch, who will reign as king, and will prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6; 33:15-16.

This refers to the Coming of the Lord. 'Judah' stands for those with whom the good of love to the Lord is present, 'Israel' for those with whom the truth that goes with that good is present. For 'Judah' is not used to mean Judah, nor 'Israel' to mean Israel, as may be seen from the fact that neither Judah nor Israel was actually preserved any longer. Similarly in the same prophet,

I will bring back the captivity of Judah, and the captivity of Israel, and build them as they were previously. Jeremiah 33:7.

The like may be seen here also. In the same prophet,

In those days and at that time, says Jehovah, the children of Israel will come, they and the children of Judah together, weeping as they come; and they will seek Jehovah their God; and they will seek Zion on the way, their faces towards it. Jeremiah 50:4-5.

In the same prophet,

At that time they will call Jerusalem the throne of Jehovah, and all the nations will be gathered to it, to Jerusalem, because of the name of Jehovah; and they will go no more after the stubbornness of their own evil heart. In those days the house of Judah will go to the house of Israel, and together they will come over the land out of the land of the north. Jeremiah 3:17-18.

[8] In the same prophet,

Behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast; and I will make with the house of Israel and with the house of Judah a new covenant. This is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart. Jeremiah 31:27, 31, 33.

This shows plainly that Israel or the house of Israel was not meant, for once dispersed among the gentiles they were never brought back from captivity. Nor consequently was Judah or the house of Judah meant. Instead Israel and Judah meant in the internal sense members of the Lord's spiritual and celestial kingdoms. It is with these people that the new covenant is made, and in whose hearts the law is written. 'The new covenant' stands for being joined to the Lord by means of good, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037. 'The law written in their heart' stands for a perception of good and of truth springing from that good, and also for conscience.

[9] In Joel,

It will happen on that day that the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water; and a spring will come forth from the house of Jehovah and will water the river of Shittim. Egypt will become a waste, and Edom a desolate wilderness, 3 on account of the violence done to the children of Judah whose innocent blood they have shed in their land. And Judah will abide for ever, and Jerusalem from generation to generation. Joel 3:18-20.

From every detail here also it is evident that 'Judah' is not used to mean Judah, nor 'Jerusalem' to mean Jerusalem, but those in whom the holiness of love and charity dwells, for they are 'to abide for ever' and 'from generation to generation'.

[10] In Malachi,

Behold, I am sending My angel, who will prepare the way before Me; and suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Then the minchah 4 of Judah and Jerusalem will be acceptable to Jehovah, as in the days of eternity, and as in former years. Malachi 3:1, 4.

This refers to the Coming of the Lord, at which time, it is clear, the minchah of Judah and Jerusalem was not acceptable to Jehovah. From this it is evident that Judah and Jerusalem mean such things as constitute the Lord's Church. The same applies wherever else Judah, Israel, and Jerusalem are mentioned in the Word. From this one may now see what is meant in Matthew by 'Judea', namely the Lord's Church, in that case when vastated.

Poznámky pod čarou:

1. literally, on a horn of a son of oil

2. literally, the young plant of His delights

3. literally, the wilderness of a waste

4. Generally rendered 'offering' in English versions of the Scriptures. It is a Hebrew word. The 'ch' in it has a hard or guttural pronunciation, as in German buch or Scottish loch.

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

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Arcana Coelestia # 3880

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3880. 'And she said, This time I will confess Jehovah' means in the highest sense the Lord, in the internal sense the Word, in the external sense doctrine from the Word - the Divinity of love, also His celestial kingdom being meant here. This is clear from the meaning of 'confessing'. As regards 'confessing' - in the external sense or inner sense nearest to the literal - meaning doctrine from the Word, this is self-evident, since confession, even in everyday speech, is nothing else than a declaration of personal conviction before the Lord and so comprehends within it the things which a person believes and which for him therefore constitute doctrine. That 'confessing' in the internal sense means the Word follows from this, for all teaching regarding faith and charity must be drawn from the Word. Of himself man does not know anything about celestial and spiritual things, and therefore he knows them only from Divine revelation, which is the Word. The reasons why 'confessing' in the highest sense means the Lord are that the Lord is the Word and therefore doctrine from the Word, and that the Word in the internal sense, having regard to the Lord alone, deals with His kingdom, 1871, 2859, 2894, 3245, 3305, 3393, 3432, 3439, 3454. This is why 'confessing Jehovah' means the Divinity of love, also His celestial kingdom, for the Lord is Divine Love itself and the influx of this love makes His kingdom, doing so by means of the Word received from Him. For 'Judah' who received his name from the expression 'confessing Jehovah' means the Divinity of love, also the Lord's celestial kingdom, see what has been shown already in 3654; and this explains why it is stated here that 'confessing' has that meaning.

[2] But what 'confessing' or 'confession' really is will be seen from places in the Word where these expressions are used, as in Isaiah,

You will say on that day, I will confess You O Jehovah; for You were angry with me, Your anger turned away, and You comforted me. And you will say on that day, Confess Jehovah, call on His name, make His deeds known among the people, make mention that His name is exalted. Isaiah 12:1, 4.

In David, we will confess You O God; we will confess, and Your name is near. They tell of Your wonders. Psalms 75:1.

In the same author,

A Psalm for confession. Make a joyful noise to Jehovah, all the earth. He made us and not we ourselves, His people and the flock of His pasture; therefore we are His, His people and the flock of His pasture. 1 Enter through His gates in confession, His courts in praise; confess Him, bless His name, for Jehovah is good, His mercy is for ever, and His truth from generation to generation. Psalms 100:1-5.

What 'confessing' and 'confession' mean here is self-evident, namely acknowledging Jehovah or the Lord, and the things that are His - that acknowledgement clearly being doctrine and the Word.

[3] In Isaiah,

Jehovah will comfort Zion, He will comfort all her waste places. Gladness and joy will be found in her, confession and the voice of song. Isaiah 51:3.

In Jeremiah,

Thus said Jehovah, Behold, I will bring back the captivity of the tents of Jacob and have compassion on his dwellings. And the city will be built upon its mound, and the palace will be inhabited in its accustomed manner. And there will come out from these confession and the voice of those amusing themselves. Jeremiah 30:18-19.

In David,

I will confess Jehovah according to His righteousness, and will sing of the name of Jehovah Most High. Psalms 7:17.

In the same author,

When I shall have gone to the house of God with the voice of song and of confession, a multitude keeping festival. Psalms 42:4.

In the same author,

I will confess You among the nations, O Lord, I will make melody to You among the peoples, for great even to heaven is Your mercy. Psalms 57:9-10.

[4] From these places it is evident that 'confession' has reference to the celestial form of love, for in the descriptions 'confession and the voice of song', 'confession and the voice of those amusing themselves', 'I will confess You among the nations and I will make melody to You among the peoples', 'confession' is used to mean something distinct and separate from that meant in phrases describing the spiritual form of love. 'Confession' or 'confessing' is a celestial term, whereas 'the voice of song', 'the voice of those amusing themselves', and also 'making melody' are spiritual expressions. In addition confession is said to occur 'among the nations' but melody to be made 'among the peoples' because 'the nations' means those who are governed by good, 'the peoples' those who are governed by truth, 1416, 1849, 2928, that is, those governed by celestial love and those governed by spiritual love. For in the Word, in the Prophets, dual expressions commonly occur in which one has reference to what is celestial or good, the other to what is spiritual or true, so that the Divine marriage may exist in every individual part of the Word, and so a marriage of good and truth, see 683, 793, 801, 2173, 2516, 2712, 3132. From this it is also evident that confession implies the celestial form of love and that genuine confession, or that which flows from the heart, flows from nothing else than good. But confession which flows from truth is called 'the voice of song', 'the voice of those amusing themselves', and 'making melody'.

[5] A similar duality occurs in the following places: In David,

I will praise the name of God with a song and will magnify Him with confession. Psalms 69:30.

In the same author,

I will confess You on a ten-stringed instrument, Your truth, O my God. I will sing to You with the harp, O Holy One of Israel. Psalms 71:22.

'Singing with the harp' and all other stringed instruments mean spiritual things, see 418-420. In the same author,

Enter His gates in confession, His courts in praise; confess Him, bless His name. Psalms 100:4.

'Confession' and 'confessing' flow from the love of good, but 'praise' and 'blessing' from the love of truth. In the same author,

Reply to Jehovah by means of confession; make melody to our God with the harp. Psalms 147:7.

In the same author,

I will confess You in the great congregation, I will praise You among a numerous people. Psalms 35:18.

In the same author,

I will confess Jehovah with my mouth, and in the midst of many will I praise Him. Psalms 109:30.

In the same author,

We, Your people and the flock of Your pasture, will confess You for ever; generation after generation we will recount Your praise. Psalms 79:13.

In the same author,

Let them confess Jehovah for His mercy, and for His marvellous works to the children of men. Let them sacrifice the sacrifices of confession, and proclaim His works with a song. Psalms 107:21-22.

[6] In all these places it is evident that dual expressions occur describing the same thing, which would be seen as pointless repetitions if one did not embody something celestial, which is good, and the other something spiritual, which is truth, and so did not embody the Divine marriage. The Lord's kingdom is that marriage. This arcanum is present in every part of the Word but it cannot possibly be disclosed except by means of the internal sense, and of knowledge derived from this, showing which in a dual expression belongs to the celestial category and which to the spiritual. But a general impression of what the celestial is and what the spiritual, to which reference has often been made already, must exist first.

[7] True confession of the heart, because it flows from celestial love, is confession in the genuine sense. The person with whom it exists acknowledges that everything good comes from the Lord and everything evil from self. When that acknowledgement exists with him it is a state of humiliation, for in this case he acknowledges the Lord to be everything in him and he himself in comparison to be nothing. And when confession is made in this state it flows from celestial love.

[8] But the sacrifices of confession which were offered in the Jewish Church were thanksgivings, and in the universal sense were called eucharistic and repayment sacrifices, of which there were two kinds - those of confession and those that were votive. As regards sacrifices of confession embodying the celestial form of love within them, this becomes clear from the institution of them, described in Moses as follows,

This is the law of the sacrifice of eucharistic offerings made to Jehovah. If someone offers it as a confession, he shall offer in addition to the sacrifice of confession unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and fine flour fried, cakes mixed with oil. With leavened cakes of bread he shall offer his gift, in addition to the sacrifice of confession. Leviticus 7:11-13, 15.

All the things mentioned here, such as 'unleavened cakes mixed with oil', 'unleavened wafers anointed with oil', 'fine flour fried', 'leavened cakes of bread' mean the celestial things of love and faith and so mean confessions. It also means that these must be present within humiliation. For 'fine flour' and cakes made from it mean the celestial element of love and from this the spiritual element of faith, which is charity, see 2177; 'unleavened' means purification from evils and falsities, 2342; 'oil' means the celestial element of love, 886, 3728, as does 'bread' also, 2165, 2177, 3464, 3478, 3735.

[9] Votive offerings however, which constituted the second kind of eucharistic sacrifices, in the external sense meant repayment, in the internal sense the will that the Lord should provide, and in the highest sense a state of Providence, see 3732. This is why both types of offerings are mentioned in various places in the Word, as in David,

Sacrifice to God confession, and render to the Most High your vows. He who sacrifices confession honours Me, and he who sets in order the way, to him will I show the salvation of God. Psalms 50:14, 23.

In the same author,

Upon me, O God, are Your vows; I will repay confessions to You. Psalms 56:12.

In the same author,

To You will I sacrifice the sacrifice of confession, and on the name of Jehovah will I call. I will render my vows to Jehovah. Psalms 116:17-18.

[10] In Jonah,

I with the voice of confession will sacrifice to You; that which I have vowed I will render. Jonah 2:9.

From all this one may now see what 'confession' is, from which Judah received his name, namely this: In the highest sense the Lord and the Divinity of love; in the internal sense the Word, and also the Lord's celestial kingdom; and in the more exterior sense doctrine from the Word which the celestial Church possesses. Evidence that these things are meant in the Word by 'Judah' may be seen in what is presented below.

Poznámky pod čarou:

1. The first and second halves of this sentence are in fact alternative ways of understanding the original Hebrew.

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