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Jeremija 42

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1 Po tom dođoše sve vojvode i Joanan, sin Karijin i Jezanija sin Osajin, i sav narod, malo i veliko.

2 I rekoše Jeremiji proroku: Pusti preda se našu molbu, i pomoli se za nas Gospodu Bogu svom, za sav ovaj ostatak, jer nas je ostalo malo od mnogih, kao što nas oči tvoje vide,

3 Da bi nam pokazao Gospod Bog tvoj put kojim ćemo ići i šta ćemo raditi.

4 A Jeremija prorok reče im: Poslušaću; evo, pomoliću se Gospodu Bogu vašem po vašim rečima, i šta vam odgovori Gospod kazaću vam, neću vam zatajiti ni reč.

5 A ovo rekoše Jeremiji: Gospod neka nam je svedok, istinit i veran, da ćemo činiti sve što ti Gospod Bog tvoj zapovedi za nas.

6 Bilo dobro ili zlo, poslušaćemo reč Gospoda Boga svog ka kome te šaljemo, da bi nam dobro bilo kad poslušamo glas Gospoda Boga svog.

7 A posle deset dana dođe reč Gospodnja Jeremiji;

8 Te sazva Joanana, sina Karijinog i sve vojvode što behu s njim, i sav narod, malo i veliko,

9 I reče im: Ovako veli Gospod Bog Izrailjev, ka kome me poslaste da iznesem preda Nj molbu vašu:

10 Ako ostanete u ovoj zemlji, sazidaću vas, i neću vas razoriti, i nasadiću vas i neću vas istrebiti; jer mi je žao sa zla koje sam vam učinio.

11 Ne bojte se cara vavilonskog, kog se bojite; ne bojte ga se, govori Gospod, jer sam ja s vama da vas sačuvam i da vas izbavim iz njegove ruke.

12 I učiniću vam milost da se smiluje na vas, i vrati vas u zemlju vašu.

13 Ako li kažete: Nećemo da ostanemo u toj zemlji, ne slušajući glas Gospoda Boga svog

14 Govoreći: Ne, nego idemo u zemlju misirsku, da ne vidimo rat i glas trubni ne čujemo i ne budemo gladni hleba, i onde ćemo se naseliti,

15 Onda čujte reč Gospodnju, koji ste ostali od Jude; ovako veli Gospod nad vojskama Bog Izrailjev: Ako vi okrenete lice svoje da idete u Misir i odete da se naselite onde,

16 Onde će vas u zemlji misirskoj stignuti mač kog se bojite, i glad, radi koje se brinete, goniće vas onde u Misiru i onde ćete pomreti.

17 I svi ljudi koji su okrenuli lice svoje da idu u Misir da se onde nasele, izginuće od mača i od gladi i od pomora, i nijedan ih neće ostati niti će koji uteći od zla koje ću pustiti na njih.

18 Jer ovako veli Gospod nad vojskama, Bog Izrailjev: Kao što se gnev moj i jarost moja izli na stanovnike jerusalimske, tako će se izliti gnev moj na vas, ako odete u Misir, i bićete uklin i čudo i kletva i rug, i nećete više videti ovog mesta.

19 Gospod vam govori, ostanci Judini! Ne idite u Misir. Znajte da vam ja svedočim danas.

20 Jer varaste duše svoje kad me poslaste ka Gospodu Bogu svom rekavši: Pomoli se za nas Gospodu Bogu našem, i kako kaže Gospod Bog naš, javi nam i učinićemo.

21 A kad vam javih danas, nećete da poslušate glas Gospoda Boga svog niti išta što mi zapovedi za vas.

22 Znajte, dakle, da ćete izginuti od mača i od gladi i od pomora na mestu kuda ste radi otići da se stanite.

   

Aus Swedenborgs Werken

 

Apocalypse Explained #385

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385. With the sword. That this signifies by means of falsity, is plain from the signification of sword, as denoting truth fighting against falsity and destroying it; and, in an opposite sense, falsity fighting against truth and destroying it (concerning which see above, n. 131, 367).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

Aus Swedenborgs Werken

 

Arcana Coelestia #3667

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3667. 'God Shaddai will bless you' means the temptations to which that truth and good was subjected and by means of which the joining together was effected. This is clear from the meaning of 'God Shaddai' as temptations, dealt with below, and from the meaning of 'being blessed' as a joining together, dealt with in 3504, 3514, 3530, 3565, 3584. Since Jacob' now represents the good of truth, as shown above in 3659, that good and truth is here meant by 'you'. The reason why 'God Shaddai' means temptations is that in ancient times people gave the Supreme Deity, or the Lord, various illustrious names. They used these in accordance with His attributes and in accordance with the kinds of good derived from Him, as well as in accordance with the kinds of truth, which are manifold, as everyone knows. By all those descriptive names members of the Ancient Church meant none but the one God, namely the Lord, whom they called Jehovah. But after the Church fell away from goodness and truth, and at the same time from such wisdom, they started to worship as many gods as there were descriptive names of the one God - so much so that each nation, and at length each family, acknowledged one of them as its own god. This was how so many gods came into being, who are also referred to in various places in the Word.

[2] The same happened in the family of Terah, Abraham's father, and also in Abraham's house. The fact that they worshipped other gods, see 1356, 2559, and in particular God Shaddai, 1992. And the fact that the worship of that God persisted in that house is also clear from the following places in Moses,

I appeared to Abraham, Isaac, and Jacob as God Shaddai, and by My name Jehovah I was not known to them. Exodus 6:3.

This explains why Abraham was told, I am God Shaddai; walk before Me and be blameless. Genesis 17:1.

And in the present case Isaac told Jacob, 'God Shaddai will bless you'. The truth of this is also quite evident from this chapter in which, after the Lord had said in a dream, 'I am Jehovah, the God of Abraham your father, and the God of Isaac', in verse 13, Jacob then said,

If God will be with me, and guard me on this road on which I am walking, and will give me bread to eat and clothing to wear, and I come back in peace to my father's house, then Jehovah will be my God. Verses 20-21.

From this it is evident that neither did the house of Jacob acknowledge Jehovah, but that Jacob would acknowledge Him as his God if He conferred benefits on him. It was just the same as it is in Christian Gentilism at the present day.

[3] But as regards the specific name God Shaddai, the Lord had been called by this in the Ancient Church in respect to temptations, and to the blessings and benefits following temptations, as shown in Volume Two, in 1992. This is why here in the internal sense 'God Shaddai' means temptations. Temptations are the means by which the conjunction of good and truth is effected - see what has been stated and shown already about temptations, in the paragraphs referred to in 2819.

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