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Jeremias 23

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1 Ve de hyrder som ødelegger og adspreder den hjord jeg før, sier Herren.

2 Derfor sier Herren, Israels Gud, så om de hyrder som røkter mitt folk: I har adspredt mine får og jaget dem bort og ikke sett efter dem; se, jeg hjemsøker eder for eders onde gjerninger, sier Herren.

3 Og jeg vil selv samle resten av mine får fra alle de land jeg har drevet dem bort til, og jeg vil føre dem tilbake til deres egne beitemarker, og de skal være fruktbare og bli mange.

4 Og jeg vil sette hyrder over dem, og de skal røkte dem; og de skal ikke frykte mere og ikke forferdes, og ingen av dem skal savnes, sier Herren.

5 Se, dager kommer, sier Herren, da jeg vil la stå frem for David en rettferdig spire, og han skal regjere som konge og gå frem med visdom og gjøre rett og rettferdighet i landet.

6 I hans dager skal Juda bli frelst, og Israel bo trygt; og dette er det navn som han skal kalles med: Herren, vår rettferdighet*. / {* d.e. den ved hvem Herren skaffer oss rettferdighet. JES 45, 17. 25. SK 14, 11.}

7 Se, derfor skal dager komme, sier Herren, da en ikke mere skal si: Så sant Herren lever, han som førte Israels barn op fra Egyptens land,

8 men: Så sant Herren lever, som førte Israels hus og ætt op og lot dem komme fra et land i nord og fra alle de land jeg hadde drevet dem bort til. Og de skal bo i sitt land.

9 Om profetene. Mitt hjerte er sønderknust i mitt indre, alle mine ben skjelver, jeg er som en drukken mann, en mann som vinen har overveldet, for Herrens skyld og for hans hellige ords skyld.

10 For landet er fullt av horkarler; for forbannelsens skyld visner landet, for dens skyld er ørkenens beitemarker avsvidd; deres* løp er ondt, og deres styrke er urett. / {* de ugudeliges.}

11 For både profet og prest er gudløse; selv i mitt hus har jeg funnet deres ondskap, sier Herren.

12 Derfor skal deres vei bli for dem som glatte steder i mørket; de skal støtes over ende og falle der; for jeg lar ulykke komme over dem i det år da de blir hjemsøkt, sier Herren.

13 Hos Samarias profeter har jeg sett dårskap; de profeterte ved Ba'al og førte mitt folk Israel vill.

14 Men hos Jerusalems profeter har jeg sett grufulle ting; de driver hor og farer med løgn og styrker de ondes hender, så ingen av dem vender om fra sin ondskap; de er alle sammen blitt for mig som Sodoma, og dets innbyggere som Gomorra.

15 Derfor sier Herren, hærskarenes Gud, så om profetene: Se, jeg gir dem malurt å ete og beskt vann å drikke; for fra Jerusalems profeter er gudløshet gått ut over hele landet.

16 sier Herren, hærskarenes Gud: Hør ikke på de profeters ord som profeterer for eder! De fyller eder med tomme innbilninger; de bærer frem sitt eget hjertes syner, ikke ord av Herrens munn.

17 De sier atter og atter til dem som forakter mig: Herren har sagt: I skal ha fred. Og til hver den som følger sitt hårde hjerte, sier de: Det skal ikke komme ulykke over eder.

18 For hvem av dem har stått i Herrens fortrolige råd, så han så og hørte hans ord? Hvem har gitt akt på mitt ord og hørt det?

19 Se, Herrens storm, hans vrede farer ut, en hvirvlende stormvind; den hvirvler over hodet på de ugudelige.

20 Herrens vrede skal ikke vende tilbake før han har utført og fullbyrdet sitt hjertes tanker; i de siste dager skal I forstå det helt.

21 Jeg har ikke sendt profetene, allikevel løp de; jeg har ikke talt til dem, allikevel profeterte de.

22 Og hadde de stått i mitt fortrolige råd, vilde de la mitt folk høre mine ord og føre dem tilbake fra deres onde vei og fra deres onde gjerninger.

23 Er jeg en Gud bare nær ved, sier Herren, og ikke en Gud langt borte?

24 Eller kan nogen skjule sig på lønnlige steder så jeg ikke kan se ham? sier Herren. Opfyller jeg ikke himmelen og jorden? sier Herren.

25 Jeg har hørt hvad de profeter har sagt som profeterer løgn i mitt navn og sier: Jeg har drømt, jeg har drømt.

26 Hvor lenge skal dette vare? Har de i sinne de profeter som profeterer løgn, og som bærer frem sitt eget hjertes svik -

27 tenker de på å få mitt folk til å glemme mitt navn ved sine drømmer som de forteller hverandre, likesom deres fedre glemte mitt navn for Ba'als skyld?

28 Den profet som har en drøm, han får fortelle en drøm, og den som har mitt ord, han skal tale mitt ord i sannhet! Hvad har halmen å gjøre med kornet? sier Herren.

29 Er ikke mitt ord som en ild, sier Herren, og lik en hammer som knuser berg?

30 Se, derfor, sier Herren, kommer jeg over de profeter som stjeler mine ord fra hverandre.

31 Se, jeg kommer over de profeter som bruker sin tunge og sier: Så sier Herren.

32 Se, jeg kommer over dem som bærer frem løgnaktige drømmer, sier Herren, og som forteller dem og fører mitt folk vill ved sine løgner og ved sitt skryt; jeg har ikke sendt dem og ikke gitt dem befaling, og noget gagn gjør de ikke dette folk, sier Herren.

33 Og når dette folk eller en profet eller en prest spør dig: Hvad er Herrens byrde? - da skal du si dem hvad byrden er: [I er byrden] og jeg vil kaste eder bort, sier Herren*. / {* Det hebraiske ord "massa" betyr både en byrde og et utsagn. De spørrende kaller Herrens utsagn ved Jeremias en byrde. Profeten skal da svare dem at de selv er Herren en byrde som han vil kaste fra sig.}

34 Og den profet og den prest og den av folket som sier: Herrens byrde, den mann og hans hus vil jeg hjemsøke.

35 Således skal I si hver til sin næste og hver til sin bror: Hvad har Herren svart? Hvad har Herren talt?

36 Men "Herrens byrde" skal I ikke nevne mere; for hver manns eget ord skal være hans byrde, fordi I har forvendt den levende Guds, Herrens, hærskarenes Guds, vår Guds ord.

37 Således skal du si til profeten: Hvad har Herren svart dig? Hvad har Herren talt?

38 Men dersom I sier "Herrens byrde", da sier Herren så: Fordi I sier dette ord, "Herrens byrde", enda jeg sendte eder bud og sa: I skal ikke si "Herrens byrde",

39 se, derfor vil jeg aldeles glemme eder og kaste eder og den by jeg gav eder og eders fedre, bort fra mitt åsyn,

40 og jeg vil legge på eder en evig skam og en evig vanære, som aldri skal glemmes.

   

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Apocalypse Explained # 1133

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1133. Verse 10. Standing afar off for the fear of her torment, signifies when they are in externals from a dread of infernal punishment. This is evident from the signification of "standing afar off," as meaning to be in externals (of which presently); also from the signification of "fear of torment," as being dread on account of infernal punishments, for "torment" signifies such punishments. "Standing afar off" signifies to be in externals because man is in himself when he is in internals, for there his love, and thus his very life, has its seat. The internals of man are the things that belong to his spirit, and are meant in the Word by "things near;" and therefore his externals, as being remote from internals, are meant by things "afar off," and here by "standing afar off." Moreover, every evil man when he is in externals is unlike what he is in internals. Not only does he then speak and act differently, he also thinks and wills differently, for his thought and will then are that he may appear as a civil, moral, and even as a spiritual man, and this either because of the law and its penalties or for the sake of reputation and consequent honor and gain, thus from fear of losing these. That the man is then "afar off" from himself is evident from the fact that when he returns from externals into his internals, as he does when alone, he thinks and wills in a wholly different way, and when he is with companions like himself he talks in a different way. This shows that "standing afar off" signifies in the spiritual sense to be in externals.

[2] The chief reason why an evil man introduces himself or comes from internals into externals is fear; for fear closes up his internals when he sees the punishments and torments of his companions, and when his internals are closed up he comes into externals, and remains in them as long as the punishment is kept before his mind. And yet his internal is not made better by punishments, but remains wholly as before; therefore as soon as the fear of punishment recedes he returns into his evils, which are interiorly with him, and which belong to his spirit, and thus to his life. This may be illustrated by examples from the spiritual world. An evil spirit there is compelled by punishments not to speak or do evil; and in such a state he remains as long as he is in the place where the punishment is kept before his mind; but as soon as the fear of the punishment recedes he is evil as before. It is the same in the world. So long as thieves, robbers, and other criminals are in a city where all are held in restraint by the law and its penalties they do not steal or rob; but as soon as they come into forests, or into places where they have no fear of the penalties of the law, or when they can pervert the law by crafty devices and thus escape the penalties, they come into their internals and commit crimes.

[3] All this makes clear that externals are remote from internals, and stand as it were afar off; and this is why in the Word "afar off" signifies the external or what is remote from the internal, as in the following passages. In Isaiah:

Hear, ye that are afar off, what I have done, and ye that are near know My power (Isaiah 33:13).

"Those that are afar off" here mean the nations, because they are remote from internal truths, and "those that are near" mean those who are of the church and who are in truths from the Word. In the same:

Bring my sons from afar, and my daughters from the end of the earth (Isaiah 43:6).

Here, too, "sons and daughters" mean the nations; and because these are remote from truths and goods, which are the internals of the church, they are called "sons from afar, and daughters from the end of the earth," "sons" meaning those who are in truths, and "daughters" those who are in goods, "the end of the earth" signifying the ultimates of the church.

[4] In the same:

Listen, O isles, unto Me, and ye peoples from afar. Lo, these shall come to thee from afar, and lo, these from the north and from the west (Isaiah 49:1, 12).

"Isles" and "peoples from afar," and "from the north and from the west," mean in like manner the nations with whom the church was to be established. The meaning is the same in Jeremiah:

Declare it in the isles afar off (Jeremiah 31:10).

In Zechariah:

They that are afar off shall come, and shall build the temple of Jehovah (Zechariah 6:15).

Here, too, "those afar off" mean the nations, and the "temple" that they shall build is the church. In Jeremiah:

Am I God that is near, and not God afar off? (Jeremiah 23:23).

This signifies that the Lord is God both to those who are within the church and to those who are outside of it, also to those who are in internal truths and to those who are in external truths. In David:

O God, the confidence of all the ends of the earth and of the sea, of those that are afar off (Psalms 65:5).

"The ends of the earth and of the sea, of those that are afar off," signify the ultimates of the church. In the contrary sense "afar off" signifies evil, because evil is in the external man; for all who are in evils and falsities therefrom are external men. Such are meant by "nations and peoples from afar" and "from the end of the earth" in the following passages. In Isaiah:

The nations from afar and from the end of the earth (Isaiah 5:26).

Peoples coming from a land afar off, from the end of the earth 1 (Isaiah 13:5).

In Jeremiah:

Nations coming from a land afar off against Jerusalem (Jeremiah 4:16).

In the same:

Upon the house of Israel will I be a nation from afar (Jeremiah 5:15).

Because "Babylon" signifies evil of every kind and the profanation of good it is called:

A land afar off (Isaiah 39:3).

That "those afar off" signify those who are in the externals of the church can be seen also from those who are in externals and those who are in internals in the spiritual world; the latter are in the south and the former in the north, thus they are separated according to the degree of the reception of truth and good. That "near" means what is internal may be seen above n. 16.

(Continuation respecting the Athanasian Faith and respecting the Lord)

[5] Since God is infinite He is also omnipotent, for omnipotence is infinite power. God's omnipotence shines forth from the universe, which is the visible heaven and the habitable globe; these, with all things that are in the visible heavens and on the habitable globe, are the great works of the omnipotent Creator. The creation of these and their maintenance testify that they are from the Divine omnipotence, while their order and mutual regard to ends from first to last testify that they are from the Divine wisdom. God's omnipotence shines forth also from the heaven that is above or within our visible heaven, and from the globe there that is inhabited by angels, as ours is by men. There are wonderful testimonies there to the Divine omnipotence; and as these have been seen by me and revealed to me, I am permitted to mention them. All men that have died from the first creation of the world are there; and these after death continue to be men in form, but are spirits in essence.

[6] Spirits are affections that are of love, and thus also thoughts. The spirits of heaven are affections of the love of good, and the spirits of hell affections of the love of evil. Good affections, which are angels, dwell on a globe that is called heaven, and evil affections, which are spirits of hell, dwell at a great depth beneath them. The globe is one, but is divided into expanses as it were, one below another. There are six expanses; in the highest the angels of the third heaven dwell, and beneath them the angels of the second heaven, and beneath these the angels of the first heaven, below these dwell the spirits of the first hell, beneath these the spirits of the second hell, and beneath these the spirits of the third hell. All things are arranged in such order that the evil affections, which are spirits of hell, are held in bonds by the good affections, which are angels of heaven; the spirits of the lowest hell by the angels of the highest heaven, the spirits of the middle hell by the angels of the middle heaven, and the spirits of the first hell by the angels of the first heaven. By such opposition the affections are held in equilibrium as in the scales of a balance.

[7] Such heavens and hells are innumerable, divided into assemblies and societies according to the genera and species of all affections; and these affections in their order and connection are in accord with the nearer and more remote affinities of the societies. This is true both of the heavens and of the hells. This order and this connection of affections are known to the Lord alone, and the arrangement of so many different affections, as many as there have been men from the first creation and will be hereafter, is a work of infinite wisdom, and at the same time of infinite power. That the Divine power is infinite, or that it is omnipotence, is there clearly evident from the fact that neither the angels of heaven nor the devils of hell have any power whatever from themselves. If they had any at all heaven would fall to pieces, hell would become a chaos, and with these every man would perish.

Poznámky pod čarou:

1. The photolithograph has "earth;" the Hebrew "heavens." See n. 331, where Swedenborg translates it "heavens."

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