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耶利米书 44

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1 有临到耶利米,论及一切埃及的犹大人,就是在密夺、答比匿、挪弗、巴忒罗境内的犹大人,说:

2 万军之耶和华以色列的如此:我所降与耶路撒冷犹大各城的一切灾祸你们都见了。那些城邑今日荒凉,无人居住

3 这是因居民所行的恶,去烧香事奉别,就是他们和你们,并你们列祖所不认识的,惹我发怒。

4 我从起来差遣我的仆人先知去说,你们切不要行我所厌恶这可憎之事。

5 他们却不从,不侧耳而,不离恶事,仍向别烧香。

6 因此,我的怒气和忿怒都倒出来,在犹大城邑中和耶路撒冷的街上,如火着起,以致都荒废凄凉,正如今日一样。

7 现在耶和华─万军之以色列的如此:你们为何作这恶自害己命,使你们的男人妇女、婴孩,和吃奶的都从犹大中剪除、不留一呢?

8 就是因你们所做的,在所去寄居的埃及向别烧香惹我发怒,使你们被剪除,在天下万国中令人咒诅羞辱。

9 你们列祖的恶行,犹大和他们后妃的恶行,你们自己和你们妻子的恶行,就是在犹大耶路撒冷街上所行的,你们都忘了麽?

10 到如今还没有懊悔,没有惧,没有遵行我在你们和你们列祖面前所设立的法度律例。

11 所以万军之耶和华以色列的如此:我必向你们变脸降灾,以致剪除犹大众人。

12 那定意进入埃及、在那里寄居的,就是所剩下的犹大人,我必使他们尽都灭绝,必在埃及仆倒,必因刀饥荒灭绝;从最小的到至的都必遭刀饥荒而,以致令人辱骂、惊骇、咒诅、羞辱。

13 我怎样用刀、饥荒、瘟疫刑罚耶路撒冷,也必照样刑罚那些埃及的犹大人;

14 甚至那进入埃及寄居的,就是所剩下的犹大人,都不得逃脱,也不得存留归回犹大。他们心中甚想归回居住;除了逃脱的以外,一个都不能归回。

15 那些埃及巴忒罗知道自己妻子向别烧香的,与旁边站立的众妇女,聚集成群,回答耶利米

16 论到你奉耶和华的名向我们我们必不从。

17 我们定要成就我们中所出的一切,向后烧香、浇奠祭,按着我们我们列祖、君、首领在犹大的城邑中和耶路撒冷的街上素常所行的一样;因为那时我们吃饱饭、享福乐,并不见灾祸。

18 自从我们停止向后烧香、浇奠祭,我们倒缺乏一切,又因刀饥荒灭绝。

19 妇女:我们向后烧香、浇奠祭,做后像的饼供奉他,向他浇奠祭,是外乎我们的丈夫麽?

20 耶利米对一切那样回答他的男人妇女

21 你们与你们列祖、君、首领,并国内的百姓,在犹大城邑中和耶路撒冷上所烧的香,耶和华岂不记念,中岂不思想麽?

22 耶和华因你们所作的恶、所行可憎的事,不能再容忍,所以你们的荒凉,令人惊骇咒诅,无人居住,正如今日一样。

23 你们烧香,得罪耶和华,没有听从他的话,没有遵行他的律法、条例、法度,所以你们遭遇这灾祸,正如今日一样。

24 耶利米又对众民和众妇女:你们在埃及的一切犹大人当耶和华的

25 万军之耶和华以色列的如此:你们和你们的妻都里做,我们定要偿还所许的愿,向后烧香、浇奠祭。现在你们只管坚定所许的愿而偿还罢!

26 所以你们埃及的一切犹大耶和华的耶和华:我指着我的名起誓,在埃及,我的名不再被犹大一个称呼:我指着─永生的耶和华起誓。

27 我向他们留意降祸不降福;在埃及的一切犹大必因刀、饥荒所灭,直到灭尽。

28 脱离刀、从埃及归回犹大的人数很少;那进入埃及要在那里寄居的,就是所剩下的犹大人,必知道是谁的立得住,是我的呢?是他们的呢?

29 耶和华:我在这地方刑罚你们,必有预兆,使你们知道我降祸与你们的必要立得住。

30 耶和华如此:我必将埃及王法老合弗拉交在他仇敌和寻索其命的人中,像我将犹大王西底家交在他仇敌和寻索其命的巴比伦王尼布甲尼撒中一样。

   

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但以理书 9:11

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11 以色列众人都犯了你的律法,偏行,不从你的话;因此,在你仆人摩西律法上所的咒诅和誓言都倾在我们身上,因我们得罪了

სვედენბორგის ნაშრომებიდან

 

Heaven and Hell # 278

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278. The innocence of wisdom is genuine innocence, because it is internal, for it belongs to the mind itself, that is, to the will itself and from that to the understanding. And when there is innocence in these there is also wisdom, for wisdom belongs to the will and understanding. This is why it is said in heaven that innocence has its abode in wisdom, and that an angel has just so much of innocence as he has of wisdom. This is confirmed by the fact that those who are in a state of innocence attribute nothing of good to themselves, but regard all things as received and ascribe them to the Lord; that they wish to be led by Him and not by themselves; that they love everything that is good and find delight in everything that is true, because they know and perceive that loving what is good, that is, willing and doing it, is loving the Lord, and loving truth is loving the neighbor; that they live contented with their own, whether it be little or much, because they know that they receive just as much as is good for them-those receiving little for whom a little is useful, and those receiving much for whom much is useful; also that they do not themselves know what is good for them, the Lord alone knowing this, who looks in all things that He provides to what is eternal.

[2] Neither are they anxious about the future; anxiety about the future they call care for the morrow, which they define as grief on account of losing or not receiving things that are not necessary for the uses of life. With companions they never act from an evil end but from what is good, just, and sincere. Acting from an evil end they call cunning, which they shun as the poison of a serpent, since it is wholly antagonistic to innocence. As they love nothing so much as to be led of the Lord, attributing all things they receive to Him, they are kept apart from what is their own [proprium]; and to the extent that they are kept apart from what is their own the Lord flows into them; and in consequence of this whatever they hear from the Lord, whether through the Word or by means of preaching, they do not store up in the memory, but instantly obey it, that is, will it and do it, their will being itself their memory. These for the most part outwardly appear simple, but inwardly they are wise and prudent. These are meant by the Lord in the words,

Be ye prudent as serpents and simple as doves (Matthew 10:16).

Such is the innocence that is called the innocence of wisdom.

[3] Because innocence attributes nothing of good to itself, but ascribes all good to the Lord, and because it thus loves to be led by the Lord, and is the source of the reception of all good and truth, from which wisdom comes,-because of this man is so created as to be during his childhood in external innocence, and when he becomes old in internal innocence, to the end that he may come by means of the former into the latter, and from the latter return into the former. For the same reason when a man becomes old he dwindles in body and becomes again like a child, but like a wise child, that is, an angel, for a wise child is in an eminent sense an angel. This is why in the Word, "a little child" signifies one who is innocent, and "an old man" signifies one who is wise in whom is innocence. 1

სქოლიოები:

1. [Swedenborg's footnote] In the Word "little children" signify innocence (Arcana Coelestia 5608); likewise "sucklings" (3183).

An "old man" signifies one who is wise, and in an abstract sense wisdom (3183, 6524).

Man is so created that in proportion as he verges towards old age he may become like a little child, and that innocence may then be in his wisdom, and in that state he may pass into heaven and become an angel (3183, 5608).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.