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Giê-rê-mi 20

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1 Pha-su-rơ, con trai của thầy tế lễ Y-mê, làm quản đốc nhà Ðức Giê-hô-va, có nghe Giê-rê-mi nói tiên tri những việc nầy.

2 Pha-su-rơ bèn đánh đòn đấng tiên tri Giê-rê-mi, cùm lại ở cửa trên Bên-gia-min, thuộc về nhà Ðức Giê-hô-va.

3 Bữa sau, Pha-su-rơ thả Giê-rê-mi ra khỏi cùm. Giê-rê-mi nói với người rằng: Ðức Giê-hô-va không xưng ngươi là Pha-su-rơ đâu, mà xưng là Ma-go-Mít-sa-bíp.

4 Vì Ðức Giê-hô-va phán như vầy: Nầy, ta sẽ phó ngươi làm sự kinh hãi cho chính mình và hết thảy bạn hữu mình nữa; chúng nó sẽ chết bởi gươm của kẻ thù mình, chính mắt ngươi sẽ ngó thấy. Ta cũng sẽ phó cả dân sự Giu-đa trong tay vua Ba-by-lôn, người sẽ đem chúng nó sang Ba-by-lôn làm phu tù, và lấy gươm giết đi.

5 Ta lại sẽ phó mọi của cải thành nầy, cùng lợi đã làm ra, vật quí hiện có; thật, ta sẽ phó đồ châu báu của các vua Giu-đa trong tay kẻ thù nghịch, chúng nó sẽ lấy làm của cướp mà đem về Ba-by-lôn.

6 Hỡi Pha-su-rơ, chính mình ngươi cùng những kẻ ở trong nhà ngươi, thảy đều đi làm phu tù. Ngươi sẽ đến Ba-by-lôn, chết và chôn tại đó, luôn cả bạn hữu ngươi nữa, tức những kẻ mà ngươi đã nói tiên tri giả dối cho.

7 Hỡi Ðức Giê-hô-va, Ngài đã khuyên dỗ tôi, và tôi đã chịu khuyên dỗ; Ngài mạnh hơn tôi và đã được thắng. Trọn ngày tôi cứ làm trò cười, và ai cũng nhạo báng tôi.

8 Mỗi lần tôi nói thì cất tiếng kỳ lạ; tôi kêu rằng: Bạo ngược và hủy diệt! Vì lời của Ðức Giê-hô-va làm cho tôi cả ngày bị sỉ nhục chê cười.

9 Nếu tôi nói: Tôi sẽ chẳng nói đến Ngài nữa; tôi sẽ chẳng nhơn danh Ngài mà nói nữa, thì trong lòng tôi như lửa đốt cháy, bọc kín trong xương tôi, và tôi mệt mỏi vì nín lặng, không chịu được nữa.

10 Tôi có nghe những lời chế nhạo của nhiều người, kinh hãi mọi bề. Những bạn hữu thiết nghĩa của tôi trông cho tôi vấp ngã, đều nói rằng: Hãy cáo nó, và chúng ta cũng sẽ cáo nó; có lẽ nó sẽ chịu khuyên dỗ, thì chúng ta sẽ thắng nó, và trả thù nó.

11 Nhưng Ðức Giê-hô-va ở với tôi như một tay anh hùng đáng khiếp; nên những kẻ bắt bớ tôi sẽ vấp ngã, sẽ chẳng thắng hơn. Vì họ ăn ở chẳng khôn, thì sẽ chịu sỉ nhục rất lớn, tức là sự hổ nhuốc đời đời chẳng hề quên được.

12 Nhưng, hỡi Ðức Giê-hô-va vạn quân! Ngài là Ðấng thử người công bình, xem thấu trong lòng trong trí, xin cho tôi thấy Ngài báo thù họ, vì tôi đã đem việc mình tỏ cùng Ngài.

13 Hãy hát cho Ðức Giê-hô-va, hãy ngợi khen Ðức Giê-hô-va! Vì Ngài đã giải cứu linh hồn kẻ nghèo nàn ra khỏi tay những kẻ ác.

14 Ðáng rủa cho cái ngày mà tôi đã sinh! Nguyền cho cái ngày mà mẹ tôi đẻ tôi ra đừng được phước!

15 Ðáng rủa thay là người đem tin cho cha tôi rằng: Ngươi đã sanh con trai! làm cho cha tôi đầy sự vui mừng.

16 Nguyền cho người đó cũng như các thành mà Ðức Giê-hô-va đã phá đổ chẳng phàn nàn! Nguyền cho nó vừa lúc ban mai nghe kêu la, đến trưa nghe kêu lớn tiếng;

17 vì đã chẳng giết tôi từ trong lòng mẹ; thì mẹ tôi đã làm mồ mả tôi, và thai lớn luôn luôn.

18 Sao tôi đã ra khỏi thai để chịu cực khổ lo buồn, cả đời mang sỉ nhục?

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2405

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2405. That 'as dawn ascended' means when the Lord's kingdom draws near is clear from the meaning of 'the dawn' or morning in the Word. Since the subject in this chapter is the successive states of a Church, what happened in the evening, then what happened during the night have been referred to first. What took place when it was twilight comes now, and further on what took place after sunrise. Twilight is expressed here by 'as dawn ascended', which means the time when the upright are separated from the evil. This separation is described in the present verse to verse 22 as Lot being brought out together with his wife and daughters and being saved. The fact that separation takes place prior to judgement is clear from the Lord's words in Matthew,

Before Him will be gathered all the nations, and He will separate them one from another as a shepherd separates the sheep from the goats. Matthew 25:32.

[2] In the Word that period of time or state is called 'the dawn' because that is when the Lord comes, or what amounts to the same, when His kingdom draws near. It is similar with the good, for at that time something akin to early morning twilight or the dawn shines with them. This explains why in the Word the Lord's coming is compared to and also called 'the morning'. Its comparison to the morning is seen in Hosea,

Jehovah will revive us after two days, on the third day He will raise us up, and we shall live before Him. And we shall know, and we shall press on to know Jehovah. As the dawn is His going forth. Hosea 6:2-3.

'Two days' stands for the period of time and the state which precedes. 'Third day' stands for judgement or the Lord's coming, and so for the approach of His kingdom, 720, 901 - a coming or approach which is compared to 'the dawn'.

[3] In Samuel,

The God of Israel is like morning light, [when] the sun rises on a cloudless morning; from brightness, from rain, grass comes out of the earth. 2 Samuel 23:4.

'The God of Israel' stands for the Lord, for no other God of Israel was meant in that Church, where every single feature of that Church was representative of Him. In Joel,

The day of Jehovah is coming, for it is near, a day of darkness and thick darkness, a day of cloud and gloom, like the dawn spread over the mountains. Joel 2:1-2.

This too refers to the Lord's coming and His kingdom. The words 'a day of darkness and thick darkness' are used because at that time the good are separated from the evil, as Lot was here from the men of Sodom; and after the good have been separated the evil perish.

[4] The Lord's coming or the approach of His kingdom is not compared to the morning but actually called such, as in Daniel,

The Holy One said, For how long is the vision, the continual [burnt offering], and the desolating transgression? He said to me, Up to the evening [when it is becoming] morning two thousand three hundred times, and the Holy One will be justified. The vision of the evening and the morning which has been told is the truth. Daniel 8:13-14, 26.

'The morning' here clearly stands for the Lord's coming. In David,

Your people are free-will offerings, in the day of Your power, in the beauties of holiness, from the womb of the dawn You have the dew of Your nativity. Psalms 110:3.

The whole of this psalm refers to the Lord and His victories in temptations, which are meant by 'the day of power and the beauties of His holiness'. 'From the womb of the dawn' means Himself, thus the Divine Love from which He fought.

[5] In Zephaniah,

Jehovah is righteous in the midst of her. He will do no wrong. In the morning, in the morning He will bring His judgement to light. Zephaniah 3:5.

'morning' stands for the time and the state when judgement takes place, which is the same as the Lord's coming, and this in turn is the same as the approach of His kingdom.

[6] Since 'the morning' meant these things, Aaron and his sons, to provide the same representation, were commanded to set up a lamp and tend it from evening till morning before Jehovah, Exodus 27:21. The 'evening' referred to here is the twilight prior to morning, 2323. For a similar reason it was commanded that the fire on the altar was to be rekindled every dawn, Leviticus 6:12; also that none of the paschal lamb and the consecrated elements of sacrifices were to remain until the morning, Exodus 12:10; 23:18; 34:25; Leviticus 22:29-30; Numbers 9:12 - by which was meant that when the Lord came sacrifices would come to an end.

[7] In a general sense 'morning' is used to describe both the time when dawn breaks and the time when the sun rises. 'morning' in this case stands for judgement in regard to the good as well as on the evil, as in the present chapter - 'The sun had gone forth over the earth and Lot came to Zoar; and Jehovah rained on Sodom and Gomorrah brimstone and fire', verses 23-24. It in like manner stands for judgement on the evil, in David,

In the mornings I will destroy all the wicked of the land, to cut off from the city of Jehovah all workers of iniquity. Psalms 101:8.

And in Jeremiah,

Let that man be like the cities which Jehovah overthrew, and He does not repent; and let him hear a cry in the morning. Jeremiah 20:16.

[8] Seeing that 'the morning' in the proper sense means the Lord, His coming, and so the approach of His kingdom, what else is meant by 'the morning' becomes clear, namely the rise of a new Church, for that Church is the Lord's kingdom on earth. That kingdom is meant both in a general and in a particular sense, and indeed in a specific sense, the general being when any Church on earth is established anew; the particular, when a person is being regenerated and becoming a new man, for the Lord's kingdom is in that case being established in him and he is becoming the Church; and the specific, as often as good flowing from love and faith is at work with him, for this is what constitutes the Lord's coming. Consequently the Lord's resurrection on the third morning, Mark 16:2, 9; Luke 24:1; John 20:1, embodies in the particular and the specific senses the truth that He rises daily, indeed every single moment, in the minds of regenerate persons.

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