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Jeremías 50

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1 Palabra que habló el SEÑOR contra Babilonia, contra la tierra de los caldeos, por mano de Jeremías profeta.

2 Denunciad en los gentiles, y haced saber; levantad también bandera; publicad, y no lo encubráis, decid: Tomada es Babilonia, Bel es confundido, deshecho es Merodac; confundidas son sus esculturas, quebrados son sus ídolos.

3 Porque subió contra ella gente del aquilón, la cual pondrá su tierra en asolamiento, y no habrá quien en ella more, ni hombre ni animal: se movieron, se fueron.

4 En aquellos días y en aquel tiempo, dice el SEÑOR, vendrán los hijos de Israel, ellos y los hijos de Judá juntamente; e irán andando y llorando, y buscarán al SEÑOR su Dios.

5 Preguntarán por el camino de Sion, hacia donde volverán sus rostros, diciendo : Venid, y juntaos al SEÑOR con Pacto eterno, que jamás se ponga en olvido.

6 Ovejas perdidas fueron mi pueblo; sus pastores las hicieron errar, por los montes las descarriaron; anduvieron de monte en collado, se olvidaron de sus majadas.

7 Todos los que los hallaban, los comían; y decían sus enemigos: No pecaremos, porque ellos pecaron contra el SEÑOR morada de justicia, el SEÑOR, esperanza de sus padres.

8 Huid de en medio de Babilonia, y salid de la tierra de los caldeos, y sed como los mansos delante del ganado.

9 Porque he aquí que yo despierto y hago subir contra Babilonia reunión de grandes naciones de la tierra del aquilón; y desde allí se aparejarán contra ella, y será tomada; sus flechas como de valiente diestro, que no se tornará en vano.

10 Y la tierra de los caldeos será para presa: todos los que la saquearen, saldrán llenos, dice el SEÑOR.

11 Porque os alegrasteis, porque os gozasteis destruyendo mi heredad, porque os llenasteis como becerra de renuevos, y relinchasteis como caballos;

12 vuestra madre se avergonzó mucho, se afrentó la que os engendró; veis aquí las postrimerías de los gentiles: desierto, sequedad, y páramo.

13 Por la ira del SEÑOR no será habitada, sino que asolada será toda ella; todo hombre que pasare por Babilonia se asombrará, y silbará sobre todas sus plagas.

14 Apercibíos contra Babilonia alrededor, todos los que entesáis arco; tirad contra ella, no escatiméis las saetas; porque pecó contra el SEÑOR.

15 Gritad contra ella en derredor; dio su mano; han caído sus fundamentos, derribados son sus muros; porque venganza es del SEÑOR. Tomad venganza de ella; haced con ella como ella hizo.

16 Talad de Babilonia al sembrador, y el que tiene hoz en tiempo de la siega; delante de la espada opresora cada uno volverá el rostro hacia su pueblo, cada uno huirá hacia su tierra.

17 Ganado descarriado ha sido Israel; leones lo amontonaron; el rey de Asiria lo devoró el primero; este Nabucodonosor rey de Babilonia lo deshuesó el postrero.

18 Por tanto, así dijo el SEÑOR de los ejércitos, Dios de Israel: He aquí que yo visito al rey de Babilonia y a su tierra como visité al rey de Asiria.

19 Y volveré a traer a Israel a su morada, y pacerá en el Carmelo y en Basán; y en el monte de Efraín y de Galaad se saciará su alma.

20 En aquellos días y en aquel tiempo, dijo el SEÑOR, la maldad de Israel será buscada, y no aparecerá; y los pecados de Judá, y no se hallarán; porque perdonaré a los que yo hubiere dejado.

21 Sube contra la tierra de contumaces (Merataim ), contra ella, y contra los moradores de la visitación (Pecod ); destruye y mata en pos de ellos, dijo el SEÑOR, y haz conforme a todo lo que yo te he mandado.

22 Estruendo de guerra en la tierra, y quebrantamiento grande.

23 ¡Cómo fue cortado y quebrado el martillo de toda la tierra! ¡Cómo se tornó Babilonia en desierto entre los gentiles!

24 Te puse lazos, y aun fuiste tomada, oh Babilonia, y tú no lo supiste; fuiste hallada, y aun presa, porque provocaste al SEÑOR.

25 Abrió el SEÑOR tu tesoro, y sacó los vasos de su furor; porque ésta es obra del SEÑOR, Dios de los ejércitos, en la tierra de los caldeos.

26 Venid contra ella desde el cabo de la tierra ; abrid sus alfolíes, hacedla montones, y destruidla; no le queden reliquias.

27 Matad todos sus novillos; vayan al matadero. ¡Ay de ellos! Que venido es su día, el tiempo de su visitación.

28 Voz de los que huyen y escapan de la tierra de Babilonia se oye , para dar las nuevas en Sion de la venganza del SEÑOR nuestro Dios, de la venganza de su Templo.

29 Haced juntar sobre Babilonia flecheros, a todos los que entesan arco; asentad campo sobre ella alrededor; no escape de ella ninguno; pagadle según su obra; conforme a todo lo que ella hizo, haced con ella; porque contra el SEÑOR se ensoberbeció, contra el Santo de Israel.

30 Por tanto, sus jóvenes caerán en sus plazas, y todos sus hombres de guerra serán talados en aquel día, dijo el SEÑOR.

31 He aquí yo estoy contra ti, oh soberbio, dijo el Señor DIOS de los ejércitos; porque tu día es venido, el tiempo en que te visitaré.

32 Y el soberbio tropezará y caerá, y no tendrá quien lo levante; y encenderé fuego en sus ciudades, y quemaré todos sus alrededores.

33 Así dijo el SEÑOR de los ejércitos: Oprimidos fueron los hijos de Israel y los hijos de Judá juntamente; y todos los que los tomaron cautivos, se los retuvieron; no los quisieron soltar.

34 El redentor de ellos es el Fuerte; el SEÑOR de los ejércitos es su Nombre; de cierto abogará la causa de ellos, para hacer reposar la tierra, y turbar a los moradores de Babilonia.

35 Cuchillo sobre los caldeos, dijo el SEÑOR, y sobre los moradores de Babilonia, y sobre sus príncipes, y sobre sus sabios.

36 Cuchillo sobre los adivinos, y se atontarán; Cuchillo sobre sus valientes, y serán quebrantados.

37 Cuchillo sobre sus caballos, y sobre sus carros, y sobre todo el vulgo que está en medio de ella, y serán como mujeres; Cuchillo sobre sus tesoros, y serán saqueados.

38 Sequedad sobre sus aguas, y se secarán; porque tierra es de esculturas, y en ídolos enloquecen.

39 Por tanto, allí morarán bestias monteses con gatos, morarán también en ella pollos de avestruz; ni más será poblada para siempre, ni se habitará de generación en generación.

40 Como en el trastornamiento de Dios a Sodoma y a Gomorra y a sus ciudades vecinas, dijo el SEÑOR, no morará allí hombre, ni hijo de hombre la habitará.

41 He aquí viene un pueblo del aquilón; y una nación grande, y muchos reyes se levantarán de los lados de la tierra.

42 Arco y lanza manejarán; serán crueles, y no tendrán piedad; su tropel sonará como el mar, y montarán sobre caballos; se apercibirán como hombre a la pelea, contra ti, oh hija de Babilonia.

43 Oyó su fama el rey de Babilonia, y sus manos se descoyuntaron; angustia le tomó, dolor como de mujer de parto.

44 He aquí que como león subirá de la hinchazón del Jordán a la morada fuerte; porque haré reposo, y lo haré correr de sobre ella, y al que fuere escogido la encargaré; porque ¿quién es semejante a mí? ¿Y quién me emplazará? ¿O quién será aquel pastor que me podrá resistir?

45 Por tanto, oíd el consejo del SEÑOR, que ha acordado sobre Babilonia, y sus pensamientos que ha formado sobre la tierra de los caldeos. Ciertamente a los más pequeños del hato los arrastrarán, y destruirán sus moradas con ellos.

46 Del grito de la toma de Babilonia la tierra tembló, y el clamor se oyó entre los gentiles.

   

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Arcana Coelestia # 2025

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2025. That 'I will give to you, and to your seed after you, the land of your sojournings' means that the Lord acquired to Himself by His own powers all things meant by 'the land of sojournings' is clear from the meaning of 'sojourning' as receiving instruction, dealt with in 1463. And because man acquires life to himself chiefly through instruction in facts, matters of doctrine, and cognitions of faith, sojourning is consequently the life so acquired. When applied to the Lord it is the life which He obtained for Himself through cognitions, through the conflicts that constituted temptations, and through victories in temptations; and because He obtained it by His own powers, this is what 'the land of your sojournings' means here.

[2] That the Lord obtained all things for Himself by His own powers, and by His own powers united the Human Essence to the Divine Essence and Divine Essence to Human Essence, and that He alone in this way became righteousness, is quite clear in the Prophets, as in Isaiah,

Who is this coming from Edom, marching in the vast numbers of His strength? I have trodden the winepress alone, and from the peoples no one was with Me. I looked around and there was no one helping; and I was astonished that there was no one upholding; therefore My own arm brought Me salvation. Isaiah 63:1, 3, 5.

'Edom' stands for the Lord's Human Essence, 'strength' and 'arm' for power. Plain statements to the effect that He acted from His own power are contained in the phrases 'no one helping' and 'no one upholding', and in that about His own arm bringing Him salvation.

[3] In the same prophet,

He saw that there was no one, and wondered that there was nobody to intercede; and His own arm brought salvation to Him, and His righteousness upheld Him. And He put on righteousness as a breastplate, and a helmet of salvation on His head. Isaiah 59:16-17.

This similarly means that He acted by His own power, and in so doing became righteousness. That the Lord is righteousness is stated in Daniel,

Seventy weeks have been decreed to atone for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the Most Holy Place. Daniel 9:24.

And in Jeremiah,

I will raise up for David a righteous branch, and He will reign as king and act with understanding, and He will execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell in confidence. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6; 33:15-16.

For this reason He is also called 'the Habitation of Righteousness' in Jeremiah 31:23; 50:7, and 'wonderful' and 'Hero' in Isaiah 9:6.

[4] The reason why the Lord so many times attributes to the Father that which is His own has been explained above in 1999, 2004; for Jehovah was within Him, and so within every single part of Him. Something similar in man may be used for illustration, although there can be no comparison. Within man is his soul, and because it is within him, the soul is within every individual part of him, that is to say, within every individual part of his thinking and every individual part of his activity. Anything that does not have his soul within it is not part of him. The Lord's soul was Life itself or Being (Esse) itself, which is Jehovah, for He was conceived from Jehovah; thus Life itself was present within every individual part of Him. And because Life itself, or Being (Esse) itself, which is Jehovah, belonged to Him in the way that the soul does to man, so that which was Jehovah's was His, which is what the Lord says in His statements about His being in the bosom of the Father, John 1:18, and about all things that the Father has being His, John 16:15; 17:10-11.

[5] From good which is Jehovah's He united the Divine Essence to the Human Essence, and from truth united the Human Essence to the Divine Essence, and so achieved every single thing all from Himself. Indeed His Human was left to Itself in order that of Himself He might fight against all the hells and overcome them; and because He had life within Himself, as stated, which was His own, He overcame them by His own power and strength, as is also clearly stated in the places quoted from the Prophets. So then, because He acquired all things to Himself by His own powers, He became Righteousness, cleared the world of spirits of hellish genii and spirits, and in so doing rescued the human race from destruction - for the human race is governed by means of spirits - and thus redeemed it. This is why the Old Testament Word speaks so often of Him as Rescuer and Redeemer, and also Saviour, as His name Jesus describes.

  
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Arcana Coelestia # 1999

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1999. That 'Abram fell on his face' 1 means adoration is clear without explanation. Falling on one's face' was the reverent way in which the Most Ancient Church, and as a consequence the ancients, expressed adoration. The reason they expressed it in this way was that 'the face' meant the inward parts, and 'falling on one's face' 1 represented a state of humiliation of those inward parts; and from this it became in the Jewish representative Church an act of reverence. True adoration or humility of heart entails prostration before the Lord face-downwards on the ground as the natural action resulting from it. Indeed humiliation of heart entails the acknowledgement of oneself as being nothing but uncleanness, and at the same time the acknowledgement of the Lord's infinite mercy towards such. When these acknowledgements are fixed in the mind, the mind itself casts itself down towards hell and prostrates the body. Nor does it raise itself until raised up by the Lord, as happens in all true humiliation, accompanied by a perception that such raising up is of the Lord's mercy. Such was the humiliation of members of the Most Ancient Church. It is different however with adoration which does not flow from humiliation of heart, see 1153.

[2] It is well known from the Word, in the Gospels, that the Lord adored and prayed to Jehovah, His Father, and that He did so as though to Someone other than Himself, even though Jehovah was within Him. But the state that the Lord experienced at such times was the state of His humiliation, the nature of which has been discussed in Volume One, namely this, that at such times as these He was in the infirm human derived from the mother. But to the extent He cast this off and took on the Divine His state was different, which state is called the state of His glorification. In the first state He adored Jehovah as Someone other than Himself, even though He was within Him, for, as has been stated, His Internal was Jehovah. In the latter state however, that is to say, the state of glorification, He spoke to Jehovah as to Himself, since He was Jehovah Himself.

[3] The truth of all this however cannot be grasped unless one knows what the internal is and how the internal operates into the external, and furthermore how the internal and external are distinct and separate and yet joined together. The matter may be illustrated however by means of something similar, namely by means of the internal with man and of its influx and operation into the external with him. For the fact that man has an internal, an interior or rational, and an external, see what has appeared already in 1889, 1940. Man's internal is that which makes him human and distinguishes him from animals. It is by means of this internal that man lives on after death and for ever, and by means of it the Lord can raise him up among angels. It is the prior or primary form from which anyone becomes and is a human being, and it is by means of this internal that the Lord is united to man. The heaven itself that is nearest to the Lord consists of these human internals, but being above even the inmost angelic heaven these internals therefore belong to the Lord Himself. In this way the entire human race is directly present beneath the eyes of the Lord. Distance, a visible feature of this sublunary world, does not exist in heaven, still less above heaven - see what has been mentioned from experience in 1275, 1277.

[4] These inward aspects of men possess no life in themselves but are recipient forms of the Lord's life. To the extent then that anyone is under the influence of evil, both that of his own doing and that which is hereditary, he has been so to speak separated from this internal which is the Lord's and resides with the Lord, and so has been separated from the Lord. For although that human internal is joined to the person and cannot be separated from him, yet to the extent he moves away from the Lord he does in a way separate himself from it, see 1594. But such separation is not a complete severance from that human internal - for if it were, man would no longer be able to live after death; but it is a lack of harmony and agreement with it on the part of his capacities which are beneath it, that is, of his rational and external man. Insofar as disharmony and disagreement are present there is no conjunction, but insofar as they are absent man is joined to the Lord by means of the internal, which is achieved in the measure that he is moved by love and charity, for love and charity effect conjunction. Such is the situation with man.

[5] But the Lord's Internal was Jehovah Himself, since He was conceived from Jehovah, who cannot be divided or become the relative of another, like a son who has been conceived from a human father. For unlike the human, the Divine is not capable of being divided but is and remains one and the same. To this Internal the Lord united the Human Essence. Moreover because the Lord's Internal was Jehovah it was not, like man's internal, a recipient form of life, but life itself. Through that union His Human Essence as well became life itself. Hence the Lord's frequent declaration that He is Life, as in John,

As the Father has Life in Himself, so He has granted the Son to have Life in Himself. John 5:26.

And elsewhere besides this in the same gospel, 1:4; 5:21; 6:33, 35, 48; 11:25. 'The Son' is used to mean the Lord's Human Essence. To the extent therefore that the Lord was in the human which He received by heredity from the mother, He appeared to be distinct and separate from Jehovah, and worshipped Jehovah as Someone other than Himself. But to the extent He cast off this human, the Lord was not distinct and separate from Jehovah but one with Him. The first state, as has been mentioned, was the state of the Lord's humiliation, but the second the state of His glorification.

Poznámky pod čarou:

1. lit faces

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