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Jeremiah 42

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1 Then all the captains of the forces, and Johanan, the son of Kareah, and Jezaniah, the son of Hoshaiah, and all the people from the least to the greatest, came near,

2 And said to Jeremiah the prophet, Let our request come before you, and make prayer for us to the Lord your God, even for this small band of us; for we are only a small band out of what was a great number, as your eyes may see:

3 That the Lord your God may make clear to us the way in which we are to go and what we are to do.

4 Then Jeremiah the prophet said to them, I have given ear to you; see, I will make prayer to the Lord your God, as you have said; and it will be that, whatever the Lord may say in answer to you, I will give you word of it, keeping nothing back.

5 Then they said to Jeremiah, May the Lord be a true witness against us in good faith, if we do not do everything which the Lord your God sends you to say to us.

6 If it is good or if it is evil, we will be guided by the voice of the Lord our God, to whom we are sending you; so that it may be well for us when we give ear to the voice of the Lord our God.

7 And it came about that after ten days the word of the Lord came to Jeremiah.

8 And he sent for Johanan, the son of Kareah, and all the captains of the forces who were still with him, and all the people, from the least to the greatest,

9 And said to them, These are the words of the Lord, the God of Israel, to whom you sent me to put your request before him:

10 If you still go on living in the land, then I will go on building you up and not pulling you down, planting you and not uprooting you: for my purpose of doing evil to you has been changed.

11 Have no fear of the king of Babylon, of whom you are now in fear; have no fear of him, says the Lord: for I am with you to keep you safe and to give you salvation from his hands.

12 And I will have mercy on you, so that he may have mercy on you and let you go back to your land.

13 But if you say, We have no desire to go on living in this land; and do not give ear to the voice of the Lord your God,

14 Saying, No, but we will go into the land of Egypt, where we will not see war, or be hearing the sound of the horn, or be in need of food; there we will make our living-place;

15 Then give ear now to the word of the Lord, O you last of Judah: the Lord of armies, the God of Israel, has said, If your minds are fixed on going into Egypt and stopping there;

16 Then it will come about that the sword, which is the cause of your fear, will overtake you there in the land of Egypt, and need of food, which you are fearing, will go after you there in Egypt; and there death will come to you.

17 Such will be the fate of all the men whose minds are fixed on going into Egypt and stopping there; they will come to their end by the sword, by being short of food, and by disease: not one of them will keep his life or get away from the evil which I will send on them.

18 For this is what the Lord of armies, the God of Israel, has said: As my wrath and passion have been let loose on the people of Jerusalem, so will my passion be let loose on you when you go into Egypt: and you will become an oath and a cause of wonder and a curse and a name of shame; and you will never see this place again.

19 The Lord has said about you, O last of Judah, Go not into Egypt: be certain that I have given witness to you this day.

20 For you have been acting with deceit in your hearts; for you sent me to the Lord your God, saying, Make prayer for us to the Lord our God, and give us word of everything he may say, and we will do it.

21 And this day I have made it clear to you, and you have not given ear to the voice of the Lord your God in anything for which he has sent me to you.

22 And now be certain that you will come to your end by the sword and by being short of food and by disease, in the place to which you are pleased to go for a living-place.

   

De obras de Swedenborg

 

Arcana Coelestia #3412

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3412. 'All the wells which his father's servants had dug in the days of Abraham his father, the Philistines stopped them up' means that people who possessed knowledge of cognitions did not wish to know interior truths that came from the Divine and so effaced them. This is clear from the meaning of 'wells' as truths, dealt with in 2702, 3096, here interior truths coming from the Divine since the wells, which mean truths, are said to have been dug by 'his father's servants in the days of Abraham his father' - 'Abraham' representing the Lord's Divine itself, 2011, 2833, 2836, 3251, 3305 (end); from the meaning of 'stopping up' as not wishing to know and so effacing; and from the representation of 'the Philistines' as people who possess no more than a knowledge of cognitions, dealt with in 1197, 1198.

[2] The subject at this point is the appearances of truth that belong to the lower degree, which are able to exist with those who possess a knowledge of cognitions and whom 'the Philistines' are used to mean here. With regard to the interior truths that come from the Divine and are effaced by those called the Philistines, the position is that in the Ancient Church and after it the name Philistines was used for those who gave little thought to life and very much to doctrine, and who in course of time even rejected matters of life and acknowledged matters of faith - which faith was separated from life - as being the essential element of the Church. As a consequence they attached no importance at all to matters of doctrine concerning charity which in the Ancient Church constituted the all of doctrine, and so they effaced it. Instead they proclaimed matters of doctrine concerning faith and centred the whole of their religion in these. And since in this way they departed from the life of charity, that is, from charity as the sum and substance of life, they more than all others were called 'the uncircumcised'. For by 'the uncircumcised' were meant all in whom charity was not present, no matter how much doctrine they knew, 2049 (end).

[3] Because such people departed from charity they also removed themselves from wisdom and intelligence, for no one can have a wise and intelligent discernment of what truth is unless good, that is, charity, reigns in him. Indeed all truth originates in good and has regard to good, so that anyone who is devoid of good is unable to have an intelligent discernment of truth, and does not even wish to know it. When such people in the next life are far away from heaven, light bright as snow is sometimes seen to be with them. But that light is like the light in wintertime which, being devoid of warmth, is unproductive. This also explains why, when such persons draw near to heaven, their light is converted into utter darkness, and their minds into something akin to that darkness, which is stupidity. From these considerations it may now be seen what is meant by the statement that people who possessed no more than a knowledge of cognitions did not wish to know interior truths that came from the Divine and so effaced them.

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