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Jeremiah 40

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1 The word which came to Jeremiah from the Lord, after Nebuzaradan, the captain of the armed men, had let him go from Ramah, when he had taken him; for he had been put in chains, among all the prisoners of Jerusalem and Judah who were taken away prisoners to Babylon.

2 And the captain of the armed men took Jeremiah and said to him, The Lord your God gave word of the evil which was to come on this place:

3 *** and the Lord has made it come, and has done as he said; because of your sin against the Lord in not giving ear to his voice; and that is why this thing has come on you.

4 Now see, this day I am freeing you from the chains which are on your hands. If it seems good to you to come with me to Babylon, then come, and I will keep an eye on you; but if it does not seem good to you to come with me to Babylon, then do not come: see, all the land is before you; if it seems good and right to you to go on living in the land,

5 Then go back to Gedaliah, the son of Ahikam, the son of Shaphan, whom the king of Babylon has made ruler over the towns of Judah, and make your living-place with him among the people; or go wherever it seems right to you to go. So the captain of the armed men gave him food and some money and let him go.

6 So Jeremiah went to Gedaliah, the son of Ahikam, in Mizpah, and was living with him among the people who were still in the land.

7 Now when it came to the ears of all the captains of the forces who were in the field, and their men, that the king of Babylon had made Gedaliah, the son of Ahikam, ruler in the land, and had put under his care the men and women and children, all the poorest of the land, those who had not been taken away to Babylon;

8 Then they came to Gedaliah in Mizpah, even Ishmael, the son of Nethaniah, and Johanan, the son of Kareah, and Seraiah, the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah, the son of the Maacathite, they and their men.

9 And Gedaliah, the son of Ahikam, the son of Shaphan, took an oath to them and their men, saying, Have no fear of the servants of the Chaldaeans: go on living in the land, and become the servants of the king of Babylon, and all will be well.

10 As for me, I will be living in Mizpah as your representative before the Chaldaeans who come to us: but you are to get in your wine and summer fruits and oil and put them in your vessels, and make living-places for yourselves in the towns which you have taken.

11 In the same way, when all the Jews who were in Moab and among the children of Ammon and in Edom and in all the countries, had news that the king of Babylon had let Judah keep some of its people and that he had put over them Gedaliah, the son of Ahikam, the son of Shaphan;

12 Then all the Jews came back from all the places to which they had gone in flight, and came to the land of Judah, to Gedaliah, to Mizpah, and got in a great store of wine and summer fruit.

13 Now Johanan, the son of Kareah, and all the captains of the forces which were in the field, came to Gedaliah in Mizpah,

14 And said to him, Has it come to your knowledge that Baalis, the king of the children of Ammon, has sent Ishmael, the son of Nethaniah, to take your life? But Gedaliah, the son of Ahikam, put no faith in what they said.

15 Then Johanan, the son of Kareah, said to Gedaliah in Mizpah secretly, Let me now go and put Ishmael, the son of Nethaniah, to death without anyone's knowledge: why let him take your life so that all the Jews who have come together to you may be sent in flight, and the rest of the men of Judah come to an end?

16 But Gedaliah, the son of Ahikam, said to Johanan, the son of Kareah, You are not to do this: for what you say about Ishmael is false.

   

Kommentar

 

The Word

  
A detail from the Winchester Bible, this shows God putting words in the mouth of Jeremiah.

Consider the beautiful but cryptic statements of John 1:1:

"In the beginning was the Word, and the Word was with God, and the Word was God."

God's love has always been and will always be infinite and perfect. That means the expression of God's love -- His truth -- has also always been and will always be infinite and perfect.

The Lord has shared this truth with us in various ways since the beginning of humanity. The earliest people received truth directly, flowing into the inner parts of their minds from heaven. Later, people understood it through nature seeing the Lord's love expressed in mountains, trees, rivers, and the sun, moon and stars. By using natural language as a container for spiritual language, the Lord expressed truth within the Bible inside its stories, laws and prophecies. When humanity reached its lowest point, God took on a human form and walked among us as Jesus. In this way, the Lord brought us Divine truths in an accessible and tangible way. By accepting and loving the Lord as Jesus we can open ourselves to His love.

Finally, the Heavenly Doctrine received through the pen of Emanuel Swedenborg are themselves a container for Divine Truth, both in speaking plainly about heaven and by unlocking the truth as it is contained in the Bible.

The Word itself is Divine Truth; the Lord's expression of love has and never will change.

Aus Swedenborgs Werken

 

Arcana Coelestia #2935

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2935. 'Let him give me the cave of Machpelah [which is his]' means the obscurity of faith [that was theirs]. This is clear from the meaning of 'a cave' as obscurity, dealt with in 2463, and from the meaning of 'Machpelah' as faith which is enveloped in obscurity. The reason 'a cave' means obscurity is that it is a place filled with darkness. When reference is made to a mountain cave - as in Genesis 19:30, where it is said that Lot lived in a mountain cave - obscurity as regards good is meant, but when reference is made to the cave in the field of Machpelah obscurity as regards truth is meant. Here, because the expression 'the cave of Machpelah' is used - Machpelah being the field at the end of which the cave was situated - an obscurity as regards truth, or what amounts to the same, as regards faith is meant. From this it is also evident that Machpelah is faith which is enveloped in obscurity.

[2] Those who are being regenerated and becoming spiritual are very much in obscurity as regards truth. With them good from the Lord is indeed flowing in, but truth less so. Consequently a parallelism and correspondence exists with man between the Lord and good, but not between Him and truth, see 1832. The chief reason for this is that men do not know what good is, and if they did know they would still not believe it at heart. And as long as their good is enveloped in obscurity, so too is their truth, for it is from good that all truth springs. Or to be more explicit, the idea that the Lord is Good itself, and that everything which in itself is a manifestation of love to Him and of charity towards the neighbour is good, and that everything which declares and confirms this is truth, they do not know except in an extremely obscure way. Indeed they even entertain doubts, and allow reasonings to enter in against those considerations. And as long as their state is such, the light of truth from the Lord cannot flow in. Indeed they think of the Lord as they do of another human being and not of Him as God; and they model their idea of love to Him on some worldly kind of love. What genuine affection that stems from charity towards the neighbour is they scarcely know at all, or even what charity is and what the neighbour is. Yet these are essentials. From this one may recognize the great obscurity in which spiritual people are and which is all the greater before regeneration has taken place, which state is the subject here.

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