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Jeremías 20

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1 Y Pasur sacerdote, hijo de Imer, que presidía por príncipe en la Casa del SEÑOR, oyó a Jeremías que profetizaba estas palabras.

2 E hirió Pasur a Jeremías profeta, y lo puso en el calabozo que estaba a la puerta de Benjamín en lo alto, la cual está en la casa del SEÑOR.

3 Y el día siguiente Pasur sacó a Jeremías del calabozo. Y le dijo Jeremías: El SEÑOR no ha llamado tu nombre Pasur, sino Magor- misabib (Miedo de todas partes ).

4 Porque así dijo el SEÑOR: He aquí yo te pondré en espanto a ti, y a todos los que bien te quieren, y caerán por el cuchillo de sus enemigos, y tus ojos lo verán; y a todo Judá entregaré en mano del rey de Babilonia, y los transportará a Babilonia, y los herirá a cuchillo.

5 Y daré toda la sustancia de esta ciudad, y todo su trabajo, y todas sus cosas preciosas; y todos los tesoros de los reyes de Judá daré en manos de sus enemigos, y los saquearán, y los tomarán, y los llevarán a Babilonia.

6 Y tú, Pasur, y todos los moradores de tu casa iréis cautivos, y entrarás en Babilonia, y allí morirás, y allá serás enterrado, tú, y todos los que bien te quieren, a los cuales has profetizado con mentira.

7 Me sedujiste, oh SEÑOR, y fui seducido; más fuerte fuiste que yo, y me venciste; cada día he sido escarnecido; cada cual se burla de mí.

8 Porque desde que hablo, doy voces, grito: Violencia y destrucción; porque la palabra del SEÑOR me ha sido para afrenta y escarnio cada día.

9 Y dije: No me acordaré más de él, ni hablaré más en su nombre. Pero, fue en mi corazón como un fuego ardiente y metido en mis huesos; trabajé por sufrirlo, y no pude.

10 Porque oí la murmuración de muchos, temor de todas partes: Denunciad, y denunciaremos. Todos mis amigos miraban si cojearía. Por ventura se engañará, decían, y prevaleceremos contra él, y tomaremos de él nuestra venganza.

11 Mas el SEÑOR está conmigo como poderoso gigante; por tanto los que me persiguen tropezarán, y no prevalecerán; serán avergonzados en gran manera, porque no prosperarán; tendrán perpetua confusión que jamás será olvidada.

12 Oh SEÑOR de los ejércitos, que examinas lo justo, que ves los riñones y el corazón, vea yo tu venganza de ellos; porque a ti he descubierto mi causa.

13 Cantad al SEÑOR, load al SEÑOR; porque ha librado el alma del pobre de mano de los malignos.

14 Maldito el día en que nací; el día en que mi madre me dio a luz no sea bendito.

15 Maldito el hombre que dio nuevas a mi padre, diciendo: Hijo varón te ha nacido, haciéndole alegrarse así mucho.

16 Y sea el tal hombre como las ciudades que asoló el SEÑOR, y no se arrepintió; y oiga gritos de mañana, y voces al mediodía;

17 porque no me mató en el vientre, y mi madre hubiera sido mi sepulcro, y su vientre concebimiento perpetuo.

18 ¿Para qué salí del vientre? ¿Para ver trabajo y dolor, y que mis días se gastasen en afrenta?

   

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Arcana Coelestia # 2916

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2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.

[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.

[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,

Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezekiel 37:12-14.

Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.

[4] The description in Matthew 27:52-53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20-21, for Elisha represented the Lord.

[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Genesis 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Genesis 50:25; Exodus 13:19; Joshua 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.

[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9; and that the wicked buried already were to be cast out of their graves, Jeremiah 8:1-2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isaiah 14:19-21; Ezekiel 32:21-23, 25-26; Psalms 88:4-5, 10-11; Numbers 19:16, 18-19.

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