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Jeremias 41

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1 Sucedeu, porém, no mês sétimo, que veio Ismael, filho de Netanias, filho de Elisama, de sangue real, e um dos nobres do rei, e dez homens com ele, a Gedalias, filho de Aicão, a Mizpá; e eles comeram pão juntos ali em Mizpá.

2 E levantou-se Ismael, filho de Netanias, com os dez homens que estavam com ele, e feriram a Gedalias, filho de Aicão, filho de Safã, à espada, matando assim aquele que o rei de Babilônia havia posto por governador sobre a terra.

3 Matou também Ismael a todos os judeus que estavam com Gedalias, em Mizpá, como também aos soldados caldeus que se achavam ali.

4 Sucedeu pois no dia seguinte, depois que ele matara a Gedalias, sem ninguém o saber,

5 que vieram de Siquém, de Siló e de Samária, oitenta homens, com a barba rapada, e os vestidos rasgados e tendo as carnes retalhadas, trazendo nas mãos ofertas de cereais e incenso, para os levarem à casa do Senhor.

6 E, saindo-lhes ao encontro Ismael, filho de Netanias, desde Mizpá, ia chorando; e sucedeu que, encontrando-os, lhes disse: Vinde a Gedalias, filho de Aicão.

7 Chegando eles, porém, até o meio da cidade, Ismael, filho de Netanias, e os homens que estavam com ele mataram-nos e os lançaram num poço.

8 Mas entre eles se acharam dez homens que disseram a Ismael: Não nos mates a nós, porque temos escondidos no campo depósitos de trigo, cevada, azeite e mel. E ele por isso os deixou, e não os matou entre seus irmãos.

9 E o poço em que Ismael lançou todos os cadáveres dos homens que matara por causa de Gedalias é o mesmo que fez o rei Asa, por causa de Baasa, rei de Israel; foi esse mesmo que Ismael, filho de Netanias, encheu de mortos.

10 E Ismael levou cativo a todo o resto do povo que estava em Mizpá: as filhas do rei, e todo o povo que ficara em Mizpá, que Nebuzaradão, capitão da guarda, havia confiado a Gedalias, filho de Aicão; e levou-os cativos Ismael, filho de Netanias, e se foi para passar aos filhos de Amom.

11 Ouvindo, porém, Joanã, filho de Careá, e todos os chefes das forças que estavam com ele, todo o mal que havia feito Ismael, filho de Netanias,

12 tomaram todos os seus homens e foram pelejar contra Ismael, filho de Netanias; e o acharam ao pé das grandes águas que há em Gibeão.

13 E todo o povo que estava com Ismael se alegrou quando viu a Joanã, filho de Careá, e a todos os chefes das forças, que vinham com ele.

14 E todo o povo que Ismael levara cativo de Mizpá virou as costas, e voltou, e foi para Joanã, filho de Careá.

15 Mas Ismael, filho de Netanias, com oito homens, escapou de Joanã e se foi para os filhos de Amom.

16 Então Joanã, filho de Careá, e todos os chefes das forças que estavam com ele, tomaram a todo o resto do povo que Ismael, filho de Netanias, tinha levado cativo de Mizpá, depois que matara Gedalias, filho de Aicão, a saber, aos soldados, as mulheres, aos meninos e aos eunucos, que Joanã havia recobrado de Gibeão,

17 e partiram, indo habitar Gerute-Quimã, que está perto de Belém, para dali entrarem no Egito,

18 por causa dos caldeus; pois os temiam, por ter Ismael, filho de Netanias, matado a Gedalias, filho de Aicão, a quem o rei de Babilônia tinha posto por governador sobre a terra.

   

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Forces

  

Forces denote the power of truth.

(Odkazy: Arcana Coelestia 6343, 6344)

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Arcana Coelestia # 6343

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6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

Poznámky pod čarou:

1. literally, not one will be desiring the other

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