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Jeremias 44

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1 Ang salita na dumating kay Jeremias tungkol sa lahat na Judio na nagsitahan sa lupain ng Egipto sa Migdol, at sa Taphnes, at sa Memphis, at sa lupain ng Patros, na nagsasabi,

2 Ganito ang sabi ng Panginoon ng mga hukbo, ng Dios ng Israel: Inyong nakita ang buong kasamaan na aking dinala sa Jerusalem, at sa lahat ng mga bayan ng Juda; at, narito, sa araw na ito, sila'y kagibaan, at walang taong tumatahan doon,

3 Dahil sa kanilang kasamaan na kanilang ginawa upang mungkahiin ako sa galit, sa kanilang pagsusunog ng kamangyan, at sa paglilingkod sa ibang mga dios, na hindi nila nakilala, kahit nila, o ninyo man, o ng inyong mga magulang man.

4 Gayon ma'y sinugo ko sa inyo ang lahat kong lingkod na mga propeta, na bumabangon akong maaga at sinusugo ko sila, na nagsasabi, Oh huwag ninyong gawin ang kasuklamsuklam na bagay na ito na aking kinapopootan.

5 Nguni't hindi sila nakinig, o ikiniling man nila ang kanilang pakinig na magsihiwalay sa kanilang kasamaan, na huwag mangagsunog ng kamangyan sa ibang mga dios.

6 Kaya't ang aking kapusukan at ang aking galit ay nabuhos, at nagalab sa mga bayan ng Juda at sa mga lansangan ng Jerusalem; at mga sira at giba, gaya sa araw na ito.

7 Kaya't ngayo'y ganito ang sabi ng Panginoon, ng Dios ng mga hukbo, ng Dios ng Israel, Bakit kayo'y nagsigawa nitong malaking kasamaan laban sa inyong sariling mga kaluluwa, upang maghiwalay sa inyo ng lalake at babae, ng sanggol at pasusuhin, sa gitna ng Juda, upang huwag maiwanan kayo ng anomang labi;

8 Sa inyong pagkamungkahi sa akin sa galit sa pamamagitan ng mga gawa ng inyong mga kamay, na nangagsusunog kayo ng kamangyan sa ibang mga dios sa lupain ng Egipto, na inyong kinaparoonan na mangibang bayan; upang kayo'y maging kasumpaan at kadustaan sa gitna ng lahat na bansa sa lupa?

9 Inyo bagang kinalimutan ang kasamaan ng inyong mga magulang, at ang kasamaan ng mga hari sa Juda, at ang kasamaan ng kanilang mga asawa, at ang inyong sariling kasamaan, at ang kasamaan ng inyong mga asawa, na kanilang ginawa sa lupain ng Juda, at sa mga lansangan ng Jerusalem?

10 Sila'y hindi nagpakababa hanggang sa araw na ito, o nangatakot man sila, o nagsilakad man sila ng ayon sa aking kautusan, o sa aking mga palatuntunan man, na aking inilagay sa harap ninyo at sa harap ng inyong mga magulang.

11 Kaya't ganito ang sabi ng Panginoon ng mga hukbo, ng Dios ng Israel, Narito, aking itititig ang aking mukha laban sa inyo sa ikasasama, sa makatuwid baga'y upang ihiwalay ang buong Juda.

12 At aking kukunin ang nalabi sa Juda na nagtitig ng kanilang mga mukha na pumasok sa lupain ng Egipto upang mangibang bayan doon, at silang lahat ay mangalipol; sa lupain ng Egipto ay mangabubuwal sila; sila'y lilipulin ng tabak, at ng kagutom; sila'y mangamamatay mula sa kaliitliitan hanggang sa kadakidakilaan sa pamamagitan ng tabak at ng kagutom; at sila'y magiging katungayawan, at katigilan, at kasumpaan, at kadustaan.

13 Sapagka't aking parurusahan silang nagsisitahan sa lupain ng Egipto, gaya ng aking pagkaparusa sa Jerusalem sa pamamagitan ng tabak, ng kagutom, at ng salot;

14 Na anopa't wala sa nalabi sa Juda na pumasok sa lupain ng Egipto na nangibang bayan doon, ay makatatanan o maiiwan man, upang makabalik sa lupain ng Juda na kanilang pinagnanasaang pagbalikan upang tahanan: sapagka't walang magsisibalik liban sa mga makatatanan.

15 Nang magkagayo'y lahat ng lalake na nakaalam na ang kanilang mga asawa ay nangagsunog ng kamangyan sa ibang mga dios, at ang lahat na babae na nangakatayo, isang malaking kapulungan, sa makatuwid baga'y ang buong bayan na tumahan sa lupain ng Egipto, sa Pathros, ay sumagot kay Jeremias, na nagsasabi,

16 Tungkol sa salita na iyong sinalita sa amin sa pangalan ng Panginoon, hindi ka namin didinggin.

17 Kundi aming tunay na isasagawa ang bawa't salita na lumabas sa aming bibig, upang ipagsunog ng kamangyan ang reina ng langit, at ipagbuhos siya ng inuming handog, gaya ng aming ginawa, namin, at ng aming mga magulang, ng aming mga hari, at ng aming mga prinsipe sa mga bayan ng Juda, at sa mga lansangan ng Jerusalem; sapagka't noon ay nagkaroon kami ng saganang pagkain, at kami ay nagsisibuti, at hindi nakakita ng kasamaan.

18 Nguni't mula nang aming iwan ang pagsusunog ng kamangyan sa reina ng langit, at ipagbuhos siya ng mga inuming handog, kami ay nangailangan ng lahat na bagay, at kami ay nangalipol ng tabak at ng kagutom.

19 At nang kami ay magsunog ng kamangyan sa reina ng langit at ipagbuhos siya ng mga inuming handog iginawa baga namin siya ng munting tinapay upang sambahin siya, at ipinagbuhos baga namin siya ng mga inuming handog, na wala ang aming mga asawa?

20 Nang magkagayo'y sinabi ni Jeremias sa buong bayan, sa mga lalake, at sa mga babae sa buong bayan na nagbigay sa kaniya ng sagot na yaon, na nagsasabi,

21 Ang kamangyan na inyong sinunog sa mga bayan ng Juda, at sa mga lansangan ng Jerusalem, ninyo, at ng inyong mga magulang, ng inyong mga hari at ng inyong mga prinsipe, at ng bayan ng lupain, hindi baga inalaala ng Panginoon, at hindi baga pumasok sa kaniyang pagiisip?

22 Na anopa't ang Panginoon ay hindi nakapagpigil ng maluwat, dahil sa kasamaan ng inyong mga gawa, at dahil sa mga kasuklamsuklam na inyong ginawa; kaya't ang inyong lupain ay naging sira, at katigilan, at kasumpaan, na walang mananahan gaya sa araw na ito.

23 Sapagka't kayo'y nangagsunog ng kamangyan, at sapagka't kayo'y nangagkasala laban sa Panginoon, at hindi nagsitalima sa tinig ng Panginoon, o nagsilakad man sa kaniyang kautusan, o sa kaniyang palatuntunan man, o sa kaniyang mga patotoo man; dahil dito ang kasamaang ito ay nangyari sa inyo, gaya sa araw na ito.

24 Bukod dito ay sinabi ni Jeremias sa buong bayan, at sa lahat ng mga babae, Inyong pakinggan ang salita ng Panginoon, buong Juda, na nasa lupain ng Egipto:

25 Ganito ang sabi ng Panginoon ng mga hukbo, ng Dios ng Israel, na nagsasabi, Kayo at ang inyong mga asawa ay kapuwa nangagsalita ng inyong mga bibig, at ginanap ng inyong mga kamay, na nagsasabi, Tunay na aming tutuparin ang aming mga panata na aming ipinanata, na magsunog ng kamangyan sa reina ng langit, at ipagbuhos ng mga inuming handog siya: inyo ngang isagawa ang inyong mga panata, at inyong tuparin ang inyong mga panata.

26 Kaya't inyong pakinggan ang salita ng Panginoon, buong Juda na tumatahan sa lupain ng Egipto. Narito, ako'y sumumpa ng aking dakilang pangalan, sabi ng Panginoon, na ang aking pangalan ay hindi mababanggit sa bibig ng sinoman sa Juda sa buong lupain ng Egipto, na sabihin, Buhay ang Panginoong Dios.

27 Narito, aking binabantayan sila sa ikasasama, at hindi sa ikabubuti; at lahat ng tao ng Juda na nangasa lupain ng Egipto ay mangalilipol sa pamamagitan ng tabak at ng kagutom, hanggang sa umabot sila sa kawakasan.

28 At ang mga makatatanan sa tabak ay mangagbabalik sa lupain ng Juda na mula sa lupain ng Egipto, na kaunti sa bilang; at ang buong nalabi sa Juda, na pumasok sa lupain ng Egipto na nangibang bayan doon, ay makakaalam kung kaninong salita ang mananayo, kung akin, o kanila.

29 At ito ang magiging tanda sa inyo, sabi ng Panginoon, na aking parurusahan kayo sa dakong ito, upang inyong makilala na ang aking salita ay tunay na tatayo laban sa inyo sa ikasasama:

30 Ganito ang sabi ng Panginoon, Narito, aking ibibigay si Faraon Hophra na hari sa Egipto sa kamay ng kaniyang mga kaaway, at sa kamay ng nagsisiusig ng kaniyang buhay; gaya ng pagkabigay ko kay Sedechias na hari sa Juda sa kamay ni Nabucodonosor na hari sa Babilonia, na kaniyang kaaway, at umuusig ng kaniyang buhay.

   

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Arcana Coelestia # 4581

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4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink-offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.

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