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Jeremija 51

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1 Ovako govori Gospod: Evo, ja ću podignuti na Vavilon i na one koji žive usred onih koji ustaju na me, vetar koji mori.

2 Poslaću na Vavilon vijače koji će ga razvijati i zemlju njegovu isprazniti, jer će ga opkoliti sa svih strana u dan nevolje njegove.

3 Strelac neka nateže luk na strelca i na onog koji se ponosi svojim oklopom, i ne žalite mladića njegovih, potrite mu svu vojsku,

4 Neka padnu pobijeni u zemlji haldejskoj i izbodeni na ulicama njegovim.

5 Jer nije ostavio Izrailja i Jude Bog njihov, Gospod nad vojskama, ako i jeste zemlja njihova puna krivice Svecu Izrailjevom.

6 Bežite iz Vavilona i izbavite svaki dušu svoju da se ne istrebite u bezakonju njegovom, jer je vreme osvete Gospodnje, plaća mu šta je zaslužio.

7 Vavilon beše zlatna čaša u ruci Gospodnjoj, kojom opoji svu zemlju; vino njegovo piše narodi, zato poludeše narodi.

8 Ujedanput pade Vavilon i razbi se; ridajte za njim; donesite balsama za rane njegove, ne bi li se iscelio.

9 Lečismo Vavilon, ali se ne isceli; ostavite ga, i da idemo svaki u svoju zemlju; jer do neba dopire sud njegov i diže se do oblaka.

10 Gospod je izneo pravdu našu; hodite, da pripovedamo na Sionu delo Gospoda Boga svog.

11 Čistite strele, uzmite štitove; Gospod podiže duh careva midskih, jer je Vavilonu namislio da ga zatre; jer je osveta Gospodnja, osveta crkve Njegove.

12 Na zidovima vavilonskim podignite zastavu, utvrdite stražu, postavite stražare, namestite zasede; jer je Gospod namislio, i učiniće šta je rekao za stanovnike vavilonske.

13 O ti, što stanuješ kraj vode velike i imaš mnogo blaga! Dođe kraj tvoj i svršetak lakomstvu tvom.

14 Gospod nad vojskama zakle se sobom: Napuniću te ljudima kao skakavcima, i oni će ti pevati pesmu.

15 On je stvorio zemlju silom svojom, utvrdio vasiljenu mudrošću svojom, i razumom svojim razapeo nebesa.

16 Kad pusti glas svoj, buče vode na nebesima, podiže paru s krajeva zemaljskih, i pušta munje s daždem, i izvodi vetar iz staja njegovih.

17 Svaki čovek posta bezuman od znanja, svaki se zlatar osramoti likom rezanim; jer su laž likovi njegovi liveni i nema duha u njima.

18 Taština su, delo prevarno; kad ih pohodim, poginuće.

19 Nije takav deo Jakovljev; jer je On Tvorac svemu i On je deo nasledstva njegovog; ime Mu je Gospod nad vojskama.

20 Ti si mi bio malj, oružje ubojno, i tobom satrh narode i tobom rasuh carstva.

21 I tobom satrh konja i jahača njegovog; i tobom satrh kola i koji seđahu na njima.

22 I tobom satrh čoveka i ženu, i satrh tobom starca i dete, i satrh tobom momka i devojku.

23 I tobom satrh pastira i stado njegovo, i tobom satrh orača i volove njegove ujarmljene, i satrh tobom knezove i vlastelje.

24 I platiću Vavilonu i svim stanovnicima haldejskim za sve zlo koje učiniše Sionu, na vaše oči, govori Gospod.

25 Evo mene na tebe, goro, koja satireš, govori Gospod, koja zatireš svu zemlju, i zamahnuću rukom svojom na te i svaliću te sa stena, i načiniću od tebe goru izgorelu.

26 I neće uzeti od tebe kamena za ugao ni kamena za temelj, jer ćeš biti pustoš večna, govori Gospod.

27 Podignite zastavu u zemlji, zatrubite u trube među narodima, pripravite narode na nj, sazovite na nj carstvo araratsko, minijsko i ashanasko; postavite vojvodu suprot njemu, dovedite konje kao skakavce bodljikaste.

28 Pripravite narode suprot njemu, careve midske i vojvode njihove i sve vlastelje njihove i svu zemlju države njihove.

29 I zemlja će se zatresti i uzmučiti, jer će se misao Gospodnja izvršiti na Vavilonu da obrati zemlju vavilonsku u pustinju da niko ne živi u njoj.

30 Prestaše vojevati junaci vavilonski, stoje u gradu, nesta sile njihove, postaše kao žene, izgoreše stanovi njihovi, prevornice njihove polomiše se.

31 Glasnik će sretati glasnika, i poslanik će sretati poslanika da jave caru vavilonskom da mu je uzet grad sa svih krajeva,

32 I da se brodovi uzeše i jezera izgoreše ognjem i vojnici se prepali.

33 Jer ovako veli Gospod nad vojskama Bog Izrailjev: Kći je vavilonska kao gumno; vreme je da se nabije, još malo, pa će doći vreme da se požnje.

34 Izjede me i potre me Navuhodonosor, car vavilonski, načini od mene nepotreban sud, proždre me kao zmaj, napuni trbuh svoj milinama mojim, i otera me.

35 Nepravda koja se čini meni i mom telu neka dođe na Vavilon, reći će stanovnica sionska, i krv moja na stanovnike haldejske, govoriće Jerusalim.

36 Zato ovako veli Gospod: Evo, ja ću raspraviti parbu tvoju i osvetiću te; i osušiću more njegovo, i izvore ću njegove osušiti.

37 I Vavilon će postati gomila, stan zmajevski, čudo i podsmeh, da niko neće živeti u njemu.

38 Rikaće svi kao lavovi i viti kao lavići.

39 Kad se ugreju, izneću im da piju, i opojiću ih da se razvesele i zaspe večnim snom, da se ne probude, govori Gospod.

40 Svešću ih na zaklanje kao jaganjce, kao ovnove s jarcima.

41 Kako se predobi Sisah i uze se hvala sve zemlje? Kako Vavilon posta čudo među narodima?

42 More usta na Vavilon, pokri ga mnoštvo vala njegovih.

43 Gradovi njegovi postaše pustoš, zemlja sasušena i pusta, zemlja gde niko ne živi, niti prolazi kroz nju sin čovečji.

44 I pohodiću Vila u Vavilonu i izvući ću iz usta njegovih šta je proždrao, i neće se više sticati k njemu narodi, i zid će vavilonski pasti.

45 Iziđi iz njega, narode moj, i izbavite svaki svoju dušu od žestokog gneva Gospodnjeg.

46 Nemojte da odmekne srce vaše i da se uplašite od glasa koji će se čuti u zemlji; a doći će glas jedne godine, a posle njega drugi glas druge godine, i nasilje će biti u zemlji, i gospodar će ustati na gospodara.

47 Zato evo idu dani kad ću pohoditi rezane likove vavilonske, i sva će se zemlja njegova posramiti, i svi će pobijeni njegovi pasti usred njega.

48 Nebo i zemlja i sve što je u njima pevaće nad Vavilonom, jer će doći na nj sa severa zatirač, govori Gospod.

49 I kao što je Vavilon učinio da padnu pobijeni Izrailjevi, tako će pasti u Vavilonu pobijeni sve zemlje.

50 Koji utekoste od mača, idite, ne stojte; pominjite Gospoda izdaleka, i Jerusalim neka vam je u srcu.

51 Posramismo se, što čusmo rug, stid popade lice naše, što tuđini uđoše u svetinju doma Gospodnjeg.

52 Zato, gle, idu dani, govori Gospod, kad ću pohoditi rezane likove njegove, i po svoj zemlji njegovoj ječaće ranjenici.

53 Da se Vavilon i na nebo popne, i na visini da utvrdi silu svoju, doći će od mene na nj zatirači, govori Gospod.

54 Čuje se velika vika iz Vavilona, i velik polom iz zemlje haldejske.

55 Jer Gospod zatire Vavilon, i ukida u njemu veliku vrevu; i vali će njihovi bučati kao velika voda, vika će se njihova razlegati.

56 Jer dođe na nj, na Vavilon, zatirač, junaci se njegovi zarobiše, lukovi se njihovi potrše; jer je Gospod Bog koji plaća, doista će platiti.

57 Opojiću knezove njegove i mudrace njegove, vojvode njegove i vlastelje njegove i junake njegove, da će zaspati večnim snom i neće se probuditi, govori car, kome je ime Gospod nad vojskama.

58 Ovako veli Gospod nad vojskama: Široki zidovi vavilonski sasvim će se raskopati, i visoka vrata njegova ognjem će se spaliti, te su ljudi uzalud radili, i narodi se trudili za oganj.

59 Reč što zapovedi prorok Jeremija Seraji sinu Nirije sina Masijinog, kad pođe od Sedekije, cara Judinog, u Vavilon četvrte godine carovanja njegovog; a Seraja beše glavni posteljnik.

60 A Jeremija napisa u jednu knjigu sve zlo koje htede doći na Vavilon, sve ove reči što su napisane za Vavilon.

61 I reče Jeremija Seraji: Kad dođeš u Vavilon, tada gledaj i pročitaj sve ove reči;

62 I reci: Gospode, Ti si govorio za ovo mesto da ćeš ga zatrti da niko ne živi u njemu, ni čovek ni živinče, nego da je pustoš do veka.

63 A kad pročitaš ovu knjigu, veži kamen za nju, i baci je u Efrat.

64 I reci: Tako će potonuti Vavilon i neće se podignuti oda zla koje ću pustiti na nj, i oni će iznemoći. Dovde su reči Jeremijine.

   

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Apocalypse Explained # 740

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740. Called the devil and Satan, signifies because interiorly they were in evils and in falsities that are from hell. This is evident from the signification of "the devil and as being hell in respect to evils and falsities (of which presently). It means those who were interiorly in evils and the falsities thence, since those who are here meant by "the dragon" and are called "the devil and Satan," are not exteriorly such, but interiorly; for exteriorly 1 they speak like men of the church, and some like angels of heaven, about God, the Lord, faith in Him and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas; thus by these exteriors they are conjoined to heaven; and yet interiorly they are not affected by them, much less delighted with them, but are affected and delighted only with bodily and worldly things, even so that they regard heavenly things as comparatively of no account. In a word, they love above all things the things of the body and of the world, and heavenly things only as things serviceable; thus they make the things of the body and of the world the head, and heavenly things the feet. They are such because they make the life to be of no account, saying that faith alone saves, and not any good of life. Therefore they are devils and satans, for man is such as he is interiorly, and not such as he is merely exteriorly, except when he speaks and acts outwardly from the interior. Moreover, a man continues such after death; for such as a man is interiorly, such he is in respect to the spirit, and the spirit of man is the affection from which is the will and the life therefrom. From this it follows that those who make no account of the life are interiorly devils and satans, and they also become devils and satans when their life in the world is ended and they become spirits.

[2] They are called "the devil and Satan" because both "the devil" and "Satan" signify hell; "the devil" signifying the hell from which are evils, and "Satan" the hell from which are falsities; this hell is called "Satan" because all who are in it are called satans, and the other hell is called "the devil" because all who are in it are called devils. Before the creation of the world there was no devil or Satan who had been an angel of light and was afterwards cast down with his crew into hell, as can be seen from what has been said in the work on Heaven and Hell 311-316, under the head, "Heaven and Hell are from the Human Race").

[3] It is to be known that there are two kingdoms into which the heavens are divided, namely, a celestial kingdom and a spiritual kingdom (on which see in the work on Heaven and Hell 20-28). To these two kingdoms correspond by opposition the two kingdoms into which the hells are divided; to the celestial kingdom corresponds by opposition the infernal kingdom that consists of devils and is therefore called "the devil," and to the spiritual kingdom corresponds by opposition the infernal kingdom that consists of satans and is therefore called "Satan." And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding by opposition to the celestial kingdom consists of devils, who are in the love of self; consequently from that hell evils of every kind flow forth. And as the spiritual kingdom consists of the angels who are in charity towards the neighbor, so the infernal kingdom that corresponds by opposition to the spiritual kingdom consists of satans, who are in falsities from love of the world, consequently from that hell falsities of every kind flow forth.

[4] From this it is clear what "the devil" and "Satan" signify in the following passages. In the Gospels:

Jesus was led into the wilderness to be tempted by the devil (Matthew 4:1, seq.; Luke 4:1-13).

What is signified by the "wilderness," and by the Lord's "temptations" for forty days and forty nights, has been shown above n. 730. He is said to have been tempted "by the devil" to signify that He was tempted by the hells from which are evils, thus by the worst of the hells, for these were the hells that chiefly fought against the Lord's Divine love, since the love that reigned in those hells was the love of self, and this love is the opposite of the Lord's love, thus of the love that is from the Lord.

[5] In Matthew:

The tares are the sons of the evil one; the enemy that soweth is the devil (Matthew 13:38, 39).

"Tares" signify the falsities of doctrine, of religion, and of worship, which are from evil, therefore they are also called "the sons of the evil one;" and as evil brings them forth it is said that it is "the devil that soweth them."

[6] In Luke:

Those upon the way are they that hear; then cometh the devil and taketh away the word from their heart, that they may not believe and be saved (Luke 8:12).

And in Mark:

These are they upon the way, where the word is sown; and when they have heard, straightway cometh Satan and taketh away the word which hath been sown in their hearts (Mark 4:15).

Respecting this the term "devil" is used in Luke, and "Satan" in Mark, for the reason that "the seed that fell upon the way" signifies truth from the Word that is received in the memory only and not in the life, and as this is taken away both by evil and by falsity, therefore both "the devil" and "Satan" are mentioned; and therefore in Luke it is said that "the devil cometh and taketh away the word from their heart, that they may not believe and be saved;" and in Mark that "Satan cometh and taketh away the word which hath been sown in their hearts."

[7] In Matthew:

The king shall say to them on the left hand, Depart from Me, ye cursed, into the eternal fire prepared for the devil 2 and his angels (Matthew 25:41).

Here the term "devil" is used because this was said of those who did not do good works, and therefore did evil works; for those who do not do good works do evil works; for the works they did not do are recounted in the preceding verses, and when goods are lightly esteemed evils are loved.

[8] The Lord calls Judas Iscariot:

A devil (John 6:70);

And it is said that the devil put into his heart (John 13:2);

And that after he had taken the sop satan entered into him (John 13:27; Luke 22:3).

It is so said because Judas Iscariot represented the Jews, who were in falsities from evil, and therefore from evil he is called a "devil," and from falsities a "Satan." Wherefore it is said that "the devil put into his heart," "to put into the heart" meaning into the love that is of his will. Also it is said that "after he had taken the sop Satan entered into him;" "to enter into him with the sop" meaning into the belly, which signifies into the thought, and falsities from evil belong to the thought.

[9] In John:

Jesus said to the Jews, Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth because there is no truth in him; when he speaketh a lie he speaketh from his own (John 8:44).

This describes the Jewish nation, such as it had been from the beginning, namely, that it was in evil and in falsities therefrom. "Their father the devil" means evil from hell, in which their fathers were in Egypt and afterwards in the desert; that they willed to remain in the evils of their cupidities is signified by "the desires of your father ye will to do;" that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth because there was no truth in him;" as "man" signifies the truth of intelligence, so "murderer" signifies its destroyer. Their falsities from evil are signified by "when he speaketh a lie he speaketh from his own;" "his own" signifying the evil of the will, and "lie" the falsity therefrom.

[10] In Matthew:

The Pharisees said of Jesus, He doth not cast out demons but by Beelzebub the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan casteth out satan he is divided against himself; how then shall his kingdom stand? But if I in the spirit of God cast out demons, then is the kingdom of God come unto you (Matthew 12:24-26, 28).

Here the term "Satan," and not devil is used, because "Beelzebub," who was the god of Ekron, means the god of all falsities, for "Beelzebub" by derivation means the god of flies, and "flies" signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan. So, too, the Lord said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you;" "the spirit of God" meaning Divine truth proceeding from the Lord, and "the kingdom of God" thence signifying heaven and the church that are in Divine truths.

[11] In the Gospels:

Peter rebuking Jesus because He was willing to suffer, Jesus turned and said unto Peter, Get thee behind Me, Satan, thou art a stumbling-block, because thou savorest not the things which are of God, but the things which are of men (Matthew 16:22, 23; Mark 8:32, 33).

The Lord said this to Peter because in a representative sense "Peter" signified faith; and as faith is of truth, and also, as here, of falsity, Peter is called Satan, for as has been said "Satan" means the hell that is the source of falsities. "Peter" represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity.

Moreover, those who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified; therefore this is called a "stumbling-block." As the passion of the cross was the Lord's last temptation and complete victory over all the hells, and also the complete union of His Divine with the Divine Human, and this is unknown to those who are in the faith of falsity, the Lord said "thou savorest not the things which are of God, but the things which are of men. "

[12] In Luke:

Jesus said to Simon, Behold Satan demanded you that he might sift you as wheat. But I prayed for thee that thy faith fail not; when, therefore, thou shalt be converted, strengthen thou thy brethren (Luke 22:31, 32).

Here, too, "Peter" represents faith without charity, which faith is the faith of falsity, for this was said to him by the Lord just before he thrice denied Him. Because he represented faith therefore the Lord says, "I prayed for thee that thy faith fail not;" that he represented the faith of falsity is evident from the Lord's saying to him, "when, therefore, thou shalt be converted, strengthen thou thy brethren." As the faith of falsity is like chaff before the wind, it is said that "Satan demanded them that he might sift them as wheat," "wheat" meaning the good of charity separated from chaff. From this it is clear why the name "Satan" is here used.

[13] In the same:

I beheld Satan as lightning falling from heaven (Luke 10:18).

Here "Satan" has a similar signification as "the dragon" who was also seen in heaven and was cast out of heaven; but properly it is the "dragon" that is meant by the "devil," and "his angels" that are meant by "Satan." That "the angels of the dragon" mean the falsities of evil will be seen in a subsequent paragraph. "Satan falling down from heaven" signifies that the Lord by Divine truth, which He then was, thrust all falsities out of heaven and subjugated those hells that are called "Satan," like as Michael cast down "the dragon and his angels" (of which above, n. 737).

[14] In Job:

There was a day when the sons of God came to stand by Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon Job; also afterwards that he might touch his bone and his flesh (Job 1:6-12; 2:1-7).

That this is a composed history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, but yet it is an excellent and useful book. The angels at that time were called "sons of God," because "sons of God," the same as "angels," mean Divine truths, and "Satan" infernal falsities. And as the hells tempt men by falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine truths, it is said that "Satan stood in the midst of the sons of God." What the rest signifies will not be explained here, since it must be made clear in its series.

[15] In David:

They put upon me evil for good, and hatred for my love; appoint Thou a wicked one over him, and let Satan stand at his right hand (Psalms 109:5-6).

This, like most things in the Psalms of David, is a prophecy respecting the Lord and His temptations; for He above all others endured the most frightful temptations; and as He in His temptations fought from Divine love against the hells, which were most hostile to Him, it is said "they put upon me evil for good, and hatred for my love;" and as infernal evil and falsity prevail with them it is said "appoint thou a wicked one over him, and let Satan stand at his right hand;" "to stand at the right hand" signifying to be wholly possessed, and "Satan" signifying infernal falsity with which he was possessed.

[16] In Zechariah:

Afterwards he showed me Joshua the great priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, even He who chooseth Jerusalem; is not this a brand delivered out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel (Zechariah 3:1-3).

What this involves can be seen only from the series of things that precede and follow; from these it can be seen that this represented how the Word was falsified. "Joshua the great priest" signifies here the law or the Word; and "he stood before the angel clothed in filthy garments" signifies its falsification. This shows that "Satan" here means the falsity of doctrine from the Word when it is falsified; and as this began to prevail at that time, Zechariah saw "Satan standing at his right hand;" "to stand at the right hand" signifying to fight against Divine truth. Because it is the sense of the letter of the Word only that can be falsified, for the reason that the things in that sense are truths in appearance only, and those who interpret the Word according to the letter cannot easily be convinced of falsities, so Joshua 3 said, "Jehovah rebuke thee," as above n. 735, where is explained what is signified by "Michael disputed with the devil about the body of Moses, and Michael said to the devil, The Lord rebuke thee" (Jude 1:9). Because the truth of doctrine from the Word which has been falsified is here meant, it is said, "Jehovah who chooseth Jerusalem; is not this a brand delivered out of the fire?" "Jerusalem" signifying the doctrine of the church, and "a brand delivered out of the fire" that there was but little of truth left.

[17] In these passages in the Old Testament "Satan" only is mentioned, and in no place the devil, but instead of the devil the terms "foe," "enemy," "hater," "adversary," "accuser," "demon," also "death" and "hell," are made use of. From this it may be clear that "the devil" signifies the hell from which are evils, and "Satan" the hell from which are falsities; as also in the following passages in Revelation:

Afterwards I saw an angel coming down out of heaven having the key of the abyss and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years. And when the thousand years are finished, Satan shall be loosed out of his prison, and shall lead the nations astray. And the devil that led them astray was cast into the lake of fire and brimstone (Revelation 20:1, 2, 7, 8, 10).

But what "demon" and "spirit of a demon" signify may be seen above n. 586.

Poznámky pod čarou:

1. The Latin has "interiorly."

2. The Greek has "devil," as is also found in 504.

3. The Latin here has "Jehovah," but cf. The text as given above.

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

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Isaiah 23:10

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10 Pass through your land like the Nile, daughter of Tarshish. There is no restraint any more.