Biblija

 

Jeremia 47

Studija

   

1 Das Wort Jehovas, welches zu Jeremia, dem Propheten, geschah über die Philister, ehe der Pharao Gasa schlug.

2 So spricht Jehova: Siehe, Wasser steigen herauf von Norden her und werden zu einem überschwemmenden Wildbach; und sie überschwemmen das Land und seine Fülle, die Städte und ihre Bewohner. Und es schreien die Menschen, und alle Bewohner des Landes heulen,

3 vor dem Schalle des Stampfens der Hufe seiner starken Rosse, vor dem Getöse seiner Wagen, dem Gerassel seiner Räder, Väter sehen sich nicht um nach den Söhnen vor Erschlaffung der Hände-

4 wegen des Tages, der da kommt, um alle Philister zu zerstören und für Tyrus und Zidon jeden hilfebringenden Überrest zu vertilgen. Denn Jehova zerstört die Philister, den Überrest der Insel Kaphtor.

5 Kahlheit ist über Gasa gekommen, vernichtet ist Askalon, der Überrest ihres Tales. Wie lange willst du dich ritzen? -

6 Wehe! Schwert Jehovas, wie lange willst du nicht rasten? Fahre zurück in deine Scheide, halte dich ruhig und still!

7 Wie sollte es rasten, da doch Jehova ihm geboten hat? Gegen Askalon und gegen das Gestade des Meeres, dorthin hat er es bestellt.

   

Komentar

 

Moab

  

In Numbers 22:4, 7 and Jeremiah 48:38, Moab signifies people in natural good who easily permit themselves to be led astray. (Arcana Coelestia 3242[3], 10184[2]) In an opposite sense, it signifies people who adulterate what is good. 'Moab and Ammon' signify people with whom good is adulterated and truth falsified.

(Reference: Arcana Coelestia 3242)


Iz Swedenborgovih djela

 

Arcana Coelestia #1754

Proučite ovaj odlomak

  
/ 10837  
  

1754. 'Aner, Eshkol, and Mamre' means the things residing with them. This is clear from what has been stated about the same three at verse 13 above, that is to say, that by the names of these men are meant the goods and truths from which the battle was fought rather than the angels themselves; for, as has been stated, angels are meant by the expressions 'young men' and 'men', since angels do not ever have personal names but are distinguished from one another by the kinds of goods and truths with them. This is why in the Word nothing else is meant by 'a name' than the essence and the nature or character of the named, as shown already in 144, 145, 340, and as becomes clear also in Isaiah, where the Lord is spoken of,

His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6-7.

'Name' is here used to mean His nature, that is to say, that He is Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace.

[2] In Jeremiah, where also the Lord is spoken of,

This is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

Here it is quite clear that the 'name' is Righteousness. Then in Moses, where also the Lord is spoken of,

He will not endure your transgression for My name is in the midst of Him. Exodus 23:21.

Here too 'name' stands for Essence - that it is Divine. The same is in addition clear from many other places in the Word where it is said that men called on the name of Jehovah, that they should not take Jehovah's name in vain; and in the Lord's Prayer, Hallowed be Your name. The same applies with the names of angels, as it does here with the names Eshkol, Aner, and Mamre, who represent angels, in that those names mean the things that exist with angels.

  
/ 10837  
  

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