बाइबल

 

Jeremia 29

पढाई करना

   

1 Jen estas la vortoj de la letero, kiun la profeto Jeremia sendis el Jerusalem al la plej gravaj plejagxuloj, kiuj estis forkondukitaj, kaj al la pastroj, al la profetoj, kaj al la tuta popolo, kiujn Nebukadnecar forkondukis el Jerusalem en Babelon

2 (post kiam la regxo Jehxonja, kaj la regxino, kaj la korteganoj, la eminentuloj de Judujo kaj Jerusalem, la cxarpentistoj kaj forgxistoj foriris el Jerusalem);

3 per Eleasa, filo de SXafan, kaj Gemarja, filo de HXilkija (kiujn Cidkija, regxo de Judujo, sendis en Babelon, al Nebukadnecar, regxo de Babel), li sendis jenajn vortojn:

4 Tiele diras la Eternulo Cebaot, Dio de Izrael, al cxiuj elpelitoj, kiujn Mi elpelis el Jerusalem en Babelon:

5 Konstruu domojn kaj logxu, plantu gxardenojn kaj mangxu iliajn fruktojn;

6 prenu edzinojn kaj naskigu filojn kaj filinojn, prenu edzinojn por viaj filoj kaj edzinigu viajn filinojn, por ke ili nasku filojn kaj filinojn; multigxu tie kaj ne malmultigxu.

7 Zorgu pri la bonstato de tiu urbo, kien Mi translogxigis vin, kaj pregxu por gxi al la Eternulo; cxar cxe gxia bonstato vi ankaux havos bonstaton.

8 CXar tiele diras la Eternulo Cebaot, Dio de Izrael:Viaj profetoj, kiuj estas inter vi, kaj viaj magiistoj ne forlogu vin; kaj ne atentu viajn songxojn, kiujn vi songxas;

9 cxar malverajxon ili profetas al vi en Mia nomo; Mi ne sendis ilin, diras la Eternulo.

10 CXar tiele diras la Eternulo:Kiam en Babel pasos sepdek jaroj, Mi rememoros vin kaj plenumos super vi Mian bonan vorton, revenigante vin sur cxi tiun lokon.

11 CXar Mi scias la intencojn, kiujn Mi havas koncerne vin, diras la Eternulo, intencojn al bono kaj ne al malbono, por doni al vi estontecon kaj esperon.

12 Vi vokos al Mi, kaj vi iros, kaj vi pregxos al Mi; kaj Mi auxskultos vin.

13 Vi sercxos Min, kaj trovos, se vi sercxos Min per via tuta koro.

14 Kaj Mi estos trovita de vi, diras la Eternulo, kaj Mi revenigos viajn kaptitojn, kaj Mi kolektos vin el cxiuj popoloj kaj de cxiuj lokoj, kien Mi forpelis vin, diras la Eternulo; kaj Mi revenigos vin sur la lokon, de kiu Mi translogxigis vin.

15 Vane vi diras:La Eternulo starigis al ni profetojn en Babel.

16 CXar tiele diras la Eternulo pri la regxo, kiu sidas sur la trono de David, kaj pri la tuta popolo, kiu logxas en cxi tiu urbo, pri viaj fratoj, kiuj ne iris kun vi en ekzilon;

17 tiele diras la Eternulo Cebaot:Jen Mi sendos sur ilin glavon kaj malsaton kaj peston, kaj Mi similigos ilin al malbonaj figoj, kiujn oni ne povas mangxi pro ilia malboneco;

18 Mi persekutos ilin per glavo, per malsato, kaj per pesto, kaj Mi faros ilin objekto de teruro por cxiuj regnoj de la tero, objekto de malbeno, mirego, moko, kaj malhonoro inter cxiuj popoloj, kien Mi dispelos ilin;

19 pro tio, ke ili ne auxskultis Miajn vortojn, diras la Eternulo; Mi sendadis al ili Miajn servantojn, la profetojn, Mi konstante sendadis, sed vi ne auxskultis, diras la Eternulo.

20 Kaj vi, cxiuj forkondukitoj, kiujn Mi foririgis el Jerusalem en Babelon, auxskultu la vorton de la Eternulo.

21 Tiele diras la Eternulo Cebaot, Dio de Izrael, pri Ahxab, filo de Kolaja, kaj pri Cidkija, filo de Maaseja, kiuj profetis al vi en Mia nomo malverajxon:Jen Mi transdonos ilin en la manon de Nebukadnecar, regxo de Babel, kaj li mortigos ilin antaux viaj okuloj.

22 Kaj cxe cxiuj ekzilitoj de Judujo, kiuj estas en Babel, ilia nomo farigxos objekto de malbeno, kaj oni dirados:La Eternulo faru al vi tion, kion, kion al Cidkija kaj Ahxab, kiujn la regxo de Babel rostigis sur fajro-

23 pro tio, ke ili faris abomenindajxon en Izrael, adultis kun la edzinoj de siaj proksimuloj, kaj parolis en Mia nomo malverajxon, kiun Mi ne ordonis al ili. Tion Mi scias kaj atestas, diras la Eternulo.

24 Kaj al SXemaja, la Nehxelamano, diru jene:

25 Tiele diras la Eternulo Cebaot, Dio de Izrael:Pro tio, ke vi sendis en via nomo leterojn al la tuta popolo, kiu estas en Jerusalem, kaj al la pastro Cefanja, filo de Maaseja, kaj al cxiuj pastroj, kun la sekvanta enhavo:

26 La Eternulo starigis vin pastro anstataux la pastro Jehojada, por ke vi estu kontrolanto en la domo de la Eternulo super cxiu frenezulo, kiu prezentas sin kiel profeto, kaj vi metu lin en malliberejon kaj karceron;

27 kial do vi ne faris punparolon al Jeremia, la Anatotano, kiu prezentas sin al vi kiel profeto?

28 CXar ankaux al ni en Babelon li sendis, por diri:La kaptiteco estos longa; konstruu domojn kaj logxu, plantu gxardenojn kaj mangxu iliajn fruktojn.

29 Kaj la pastro Cefanja tralegis tiun leteron en la orelojn de la profeto Jeremia.

30 Tial aperis jena vorto de la Eternulo al Jeremia:

31 Sendu al cxiuj ekzilitoj, por diri:Tiele diras la Eternulo pri SXemaja, la Nehxelamano:Pro tio, ke SXemaja profetis al vi, kvankam Mi ne sendis lin, kaj li fidigis vin per malverajxo-

32 pro tio tiele diras la Eternulo:Jen Mi punos SXemajan, la Nehxelamanon, kaj lian idaron:neniu restos cxe li meze de cxi tiu popolo, kaj li ne vidos la bonon, kiun Mi faros al Mia popolo, diras la Eternulo; cxar li parolis kontraux la volo de la Eternulo.

   

टीका

 

Wife

  

The Hebrew of the Old Testament has six different common words which are generally translated as "wife," which largely overlap but have different nuances. Swedenborg uses two different Latin words, which largely overlap but have different nuances. Meanwhile, "wife" is often paired with "man" or "husband," which are also catch-all translations for a basket of Hebrew and Latin terms. So it's hard to pin down one universal meaning for "wife"; context and subject matter have a large effect.

In general, though, marriage in the Bible represents the union we all seek between our hearts and our minds. If we know what is right and pursue it faithfully, the Lord will ultimately help us love doing what is good, and the two aspects of ourselves will be unified. On a higher level, marriage represents the union we can have with the Lord, both individually and collectively as a church. As an intrinsic part of the marriage, the wife plays a key role in that meaning. But that meaning is different depending on what is being described.

If the marriage is describing a person who is spiritual in nature – "spiritual" being the second degree of heavenly life, in which people are led by intellect and knowledge with the desire for good following – the wife represents the desire for good, the affections that drive the person. If the marriage is describing someone who is celestial in nature – "celestial" being the highest degree of heavenly life, in which people are led from love, with the intellect and ideas following – the wife represents the true ideas held by the person or church. If the marriage is describing the union between the Lord and the church, the wife represents the church.

In a way, these are symbolic meanings that actually have little to do with gender. When "wife" describes a church, obviously that church can include both male and female people. When "wife" describes an aspect of a person, that person can obviously be either male or female.

(सन्दर्भ: Arcana Coelestia 915, 1468, 1904 [1-2], 3246 [3-4], 3398, 4823 [2])

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #3398

इस मार्ग का अध्ययन करें

  
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3398. 'One of the people might easily have lain with your wife, and you would have brought guilt on us' means that it could have been adulterated and so profaned. This is clear from the meaning of 'lying wish' as being perverted or adulterated; from the meaning of 'one of the people' as one who belongs to the Church, that is to say, to the spiritual Church, dealt with in 2928; from the meaning of 'wife' - who is Rebekah here - as Divine Truth, dealt with above; and from the meaning of 'guilt' as blame for the profanation of truth. From this it is evident that 'one of the people might easily have lain with your wife, and you would have brought guilt on us' means that Divine Truth could easily have been adulterated by someone within the Church and so he would have made himself culpable of the profanation of truth. It has been stated above in 3386 that the reason why Abraham on two occasions spoke of Sarah his wife as his sister - first of all in Egypt, and then, when dwelling with Abimelech, in Gerar - and why Isaac in a similar way spoke of Rebekah his wife as his sister, when he too was dwelling with Abimelech, and why those three occasions are mentioned in the Word, is a very deep arcanum. The actual arcanum contained in these words is evident in the internal sense, and it is this: 'A sister' means rational truth, and 'a wife' Divine Truth; and rational truth is called this - that is, 'a sister' - to prevent Divine Truth, which is 'a wife' (Rebekah in this case) from being adulterated and so perverted.

[2] With regard to the profanation of truth the position is that Divine Truth cannot possibly be profaned except by those who have already acknowledged it. For these people have first of all, through acknowledgement and faith, come to the truth, and so have been introduced into it. If after this they depart from that truth there remains within them a permanent imprint of it, which is recalled together with falsity and evil whenever these are recalled. And being attached to falsity and evil that truth is consequently made profane. People therefore with whom this happens have within them permanently that which is condemning, and so the hell which is their own. Indeed when those in hell draw near a sphere where good and truth are present they instantly experience their own hell, for they run into that which they hate, and as a consequence into torment. People therefore who have profaned truth dwell permanently with that which torments them - the intensity of torment depending on the degree of profanation. This being so, the Lord makes the greatest provision to prevent Divine Good and Truth being made profane. He does so especially with anyone who is such that he cannot help profaning them, by keeping him as far back as possible from acknowledgement of and faith in truth and good. For as has been stated, no one is able to profane them except him who has already acknowledged and come to believe them.

[3] This was the reason why internal truths were not disclosed to the descendants of Jacob - to the Israelites and Jews. Not even the existence of anything internal within man, nor thus any kind of internal worship was openly declared to them, and scarcely anything about life after death, or about the heavenly kingdom of the Lord or the Messiah whom they awaited. The reason why these truths were not declared was, as foreseen, that if they had been disclosed to them, the Jews and Israelites were such as could not help profaning them; for they had no desire for anything other than what was earthly. And because those descendants were such, and are so still, they are still allowed to remain without any belief at all in internal truths. For if at one point they had given their assent to them and then had withdrawn it they would inevitably have ended up in the worst hell of all.

[4] This was also the reason why the Lord did not come into the world and reveal the internal features of the Word until the time when no good at all, not even natural good, remained with them. For at that point they were no longer capable of receiving any truth and acknowledging it internally - for good is what receives - and so were no longer capable of profaning it. It is this state that is meant by the fulness of time, and by the close of the age, and also by the last day, spoken of many times in the Prophets.

[5] It is for the same reason also that at the present time the arcana belonging to the internal sense of the Word are being revealed, for today scarcely any faith exists because charity is non-existent, so that the close of the age is here. When these conditions prevail these arcana can be revealed without any risk of profanation since they are not acknowledged interiorly. It is for the sake of this arcanum that in the Word mention is made of Abraham and of Isaac, of how, when dwelling in Gerar with Abimelech, each called his wife his sister. See in addition what has been stated and shown already on the same subject, to the effect that those who acknowledge are able to profane, but not those who do not acknowledge, still less those who do not even know, 593, 1008, 1010, 1059. How much danger lies in profaning sacred things and the Word, see 571, 582. People inside the Church are able to profane sacred things, but not those outside, 2051. The Lord provides against the occurrence of profanation, 1001, 2426. Worship may become external to prevent the profaning of internal worship, 1327, 1328. People are kept in ignorance to prevent the truths of faith being made profane, 301-303.

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