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Jeremías 33

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1 Y vino palabra del SEÑOR a Jeremías la segunda vez, estando él aún preso en el patio de la guarda, diciendo:

2 Así dijo el SEÑOR que la hace, el SEÑOR que la forma para afirmarla; el SEÑOR es su nombre:

3 Clama a mí, y te responderé, y te enseñaré cosas grandes y dificultosas que tú no sabes.

4 Porque así dijo el SEÑOR, Dios de Israel, acerca de las casas de esta ciudad, y de las casas de los reyes de Judá, derribadas con arietes y con hachas

5 (porque vinieron para pelear con los caldeos, para llenarlas de cuerpos de hombres muertos, a los cuales yo herí con mi furor y con mi ira; y porque escondí mi rostro de esta ciudad, a causa de toda su malicia):

6 He aquí que yo le hago subir sanidad y medicina; y los curaré, y les revelaré abundancia de Paz y de Verdad.

7 Y haré volver la cautividad de Judá, y la cautividad de Israel, y los edificaré como al principio.

8 Y los limpiaré de toda su maldad con que pecaron contra mí; y perdonaré todos sus pecados con que contra mí pecaron, y con que contra mí se rebelaron.

9 Y me será a mí por nombre de gozo, de alabanza y de gloria, entre todos los gentiles de la tierra, que habrán oído todo el bien que yo les hago; y temerán y temblarán de todo el bien y de toda la paz que yo les haré.

10 Así dijo el SEÑOR: En este lugar, del cual decís que está desierto sin hombres y sin animales, en las ciudades de Judá y en las calles de Jerusalén, que están asoladas sin hombre y sin morador y sin animal, ha de oírse aún,

11 voz de gozo y voz de alegría, voz de desposado y voz de desposada, voz de los que digan: Alabad al SEÑOR de los ejércitos, porque el SEÑOR es bueno, porque para siempre es su misericordia; voz de los que traigan sacrificio de alabanza a la Casa del SEÑOR. Porque tornaré a traer la cautividad de la tierra como al principio, dijo el SEÑOR.

12 Así dijo el SEÑOR de los ejércitos: En este lugar desierto, sin hombre y sin animal, y en todas sus ciudades, aún habrá cabañas de pastores que hagan tener majada a ganados.

13 En las ciudades de las montañas, en las ciudades de los campos, y en las ciudades que están al Mediodía, y en tierra de Benjamín, y alrededor de Jerusalén y en las ciudades de Judá, aún pasarán ganados por las manos de quien los cuenta, dijo el SEÑOR.

14 He aquí vienen días, dijo el SEÑOR, en que yo confirmaré la Palabra buena que he hablado a la Casa de Israel y a la Casa de Judá.

15 En aquellos días y en aquel tiempo haré producir a David un Renuevo de justicia, y hará juicio y justicia en la tierra.

16 En aquellos días Judá será salvo, y Jerusalén habitará seguramente, y se le llamará: EL SEÑOR, justicia nuestra.

17 Porque así dijo el SEÑOR: No faltará a David varón que se siente sobre el trono de la Casa de Israel;

18 y de los sacerdotes y levitas no faltará varón de mi presencia que ofrezca holocausto, y encienda presente, y que haga sacrificio todos los días.

19 Y vino palabra del SEÑOR a Jeremías, diciendo:

20 Así dijo el SEÑOR: Si pudiereis invalidar mi pacto con el día y mi pacto con la noche, de manera que no haya día ni noche a su tiempo,

21 se podrá también invalidar mi Pacto con mi siervo David, para que deje de tener hijo que reine sobre su trono, y con los levitas y sacerdotes, mis ministros.

22 Como no puede ser contado el ejército del cielo, ni la arena del mar se puede medir, así multiplicaré la simiente de David mi siervo, y los levitas que a mí ministran.

23 Y vino Palabra del SEÑOR a Jeremías, diciendo:

24 ¿No has echado de ver lo que habla este pueblo, diciendo: Dos familias que el SEÑOR escogiera ha desechado? Y han tenido en poco mi pueblo, hasta no tenerlos más por nación.

25 Así dijo el SEÑOR: Si no permaneciere mi pacto con el día y la noche, si yo no he puesto las leyes del cielo y de la tierra,

26 también desecharé la simiente de Jacob, y de David mi siervo, para no tomar de su simiente quien sea Señor sobre la simiente de Abraham, de Isaac, y de Jacob. Porque haré volver su cautividad, y tendré de ellos misericordia.

   

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Apocalypse Explained # 1189

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1189. And the voice of bridegroom and of bride shall not be heard in thee any more signifies no joy from the conjunction of good and truth. This is evident from the signification of "bridegroom," as being in the highest sense the Lord; also from the signification of "bride," as being in that sense the church; and as the Lord flows into man from the Divine good of the Divine love, and is conjoined to the man of the church in the Divine truth, so "bridegroom and bride" mean the conjunction of the Lord with the church, and also the conjunction of good with truth. Because all spiritual joy is from that conjunction, it follows that "the voice of the bridegroom and bride" signifies the joy therefrom. Moreover, the angels have all their wisdom and intelligence, and thus all their joy and happiness from that conjunction and according to it. As this is the signification of "the voice of bridegroom and bride," heavenly joy is described in other places in the Word by "bridegroom and bride." As in Jeremiah:

I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstone and the voice of the lamp (Jeremiah 25:10).

In the same:

Behold I cause to cease out of this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jeremiah 16:9).

In the same:

I will cause to cease out of the cities of Judah, and out of the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jeremiah 7:34).

In Joel:

Let the bridegroom go forth out of His chamber, and the bride out of her closet (Joel 2:16).

In Jeremiah:

Yet again shall be heard in this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, of them that say, Confess ye Jehovah of Hosts (Jeremiah 33:10-11).

In these passages, "the voice of the bridegroom and the voice of the bride" signify joy and gladness from the conjunction of the Lord with the church, and thus from the conjunction of good and truth, for the state of the church is here treated of; and the terms "joy and gladness" are also used, "joy" from good and "gladness" from truth.

[2] So in Isaiah:

I will rejoice in Jehovah, my soul shall exult in my God, as the bridegroom putteth on a miter, and as the bride adorneth herself with her jewels (Isaiah 61:10).

"To put on the miter" means to put on wisdom, and "to adorn herself with jewels" means with the knowledges of truth. In the same:

As the joy of the bridegroom over the bride, so shall thy God rejoice over thee (Isaiah 62:5).

That the Lord is meant in the highest sense by the "bridegroom," and the church by the "bride, "' is evident in the Gospels:

When the disciples of John asked about fasting, Jesus said as long as the bridegroom is with them the sons of the nuptials cannot fast; but the days will come when the bridegroom shall be taken away from them; then shall they fast (Matthew 9:15; Mark 2:19, 20; Luke 5:34-35).

Here the Lord calls Himself the "bridegroom" and the men of the church He calls "sons of the nuptials;" "to fast" signifies to mourn on account of the lack of truth and good. In Matthew:

The kingdom of the heavens is likened to ten virgins, who took their lamps and went forth to meet the bridegroom (Matthew 25:1-2).

Here the "bridegroom" means the Lord, and "virgins" mean the church, and "lamps" signify the truths of faith. In John:

He that hath the bride is the bridegroom, but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom's voice (John 3:29).

John the Baptist said this of the Lord, who is meant by the "bridegroom," and the church is meant by the "bride." That the church is meant by the "bride" is evident from these passages in Revelation:

I saw the holy city, New Jerusalem, prepared as a bride adorned for her husband (Revelation 21:2).

The "New Jerusalem" means the New Church. Again:

Come, I will show thee the bride, the wife of the Lamb; and he showed me the city Jerusalem (Revelation 21:9-10).

And again:

The Spirit and the bride say, Come; and he that heareth, let him say, Come (Revelation 22:17).

"The Spirit and the bride" signify the church as to good and truth.

(Continuation)

[3] As the love of rule and the love of riches prevail universally in the Christian world, and these loves at this day are so deeply rooted that it is not known that they in any wise lead astray, it is important that their quality should be set forth. They lead every man astray who does not shun evils because they are sins; for he who does not thus shun evils does not fear God, and therefore remains natural. And as the love of ruling and the love of riches are the natural man's own loves, he does not see with any interior acknowledgment what the quality of those loves are in him. This he does not see unless he is reformed, and he can be reformed only by combat against evils. It is believed that he can be reformed by faith; but there can be no faith of God in man until he fights against evils. When man has thus been reformed light flows in from the Lord through heaven and gives him the affection of seeing and the ability to see what those loves are, and whether they rule or serve in him, thus whether they are in the first place in him and make as it were the head, or are in the second place and make as it were the feet. If they rule and are in the first place they lead astray and become curses; but if they serve and are in the second place they do not lead astray but become blessings.

[4] I can assert that all in whom the love of rule is in the first place are inwardly devils. This love is known from its delight, for it exceeds every other delight of the life of man. It is continually exhaled from hell, and the exhalation appears like the fire of a great furnace, kindling the hearts of men whom the Lord does not protect from it. The Lord protects all who are reformed. Nevertheless, the former although in hell, are led by the Lord but only by means of external bonds, which are fears on account of the penalties of the law and the loss of reputation, honor, gain, and consequently pleasures. He leads them also by means of worldly rewards. He cannot lead them out of hell because the love of rule does not admit of internal bonds, which are the fear of God and affections of good and truth, by means of which the Lord leads all who will follow Him to heaven and in heaven.

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