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Jeremias 49

Სწავლა

   

1 Tungkol sa mga anak ni Ammon. Ganito ang sabi ng Panginoon. Wala bagang mga anak ang Israel? wala ba siyang tagapagmana? bakit nga minamana ni Malcam ang Gad, at tumatahan ang kaniyang bayan sa mga bayan niyaon?

2 Kaya't, narito, ang mga kaarawan ay dumarating, sabi ng Panginoon, na aking iparirinig ang kaingay ng digmaan laban sa Rabba ng mga anak ng Ammon; at magiging isang gibang bunton, at ang kaniyang mga anak na babae ay masusunog ng apoy: kung magkagayo'y mga aariin ng Israel ang nagari sa kaniya, sabi ng Panginoon.

3 Tumangis ka, Oh Hesbon, sapagka't ang Hai ay nasamsaman; magsiiyak kayo, kayong mga anak na babae ng Rabba, kayo'y mangagbigkis ng kayong magaspang: kayo'y magsitaghoy, at magsitakbong paroo't parito sa gitna ng mga bakuran; sapagka't si Malcam ay papasok sa pagkabihag, ang kaniyang mga saserdote at ang kaniyang mga prinsipe na magkakasama.

4 Bakit ka nagpapakaluwalhati sa mga libis, ikaw na mainam na libis, Oh tumatalikod na anak na babae? na tumiwala sa kaniyang mga kayamanan, na kaniyang sinasabi, Sinong paririto sa akin?

5 Narito, sisidlan kita ng takot, sabi ng Panginoon, ng Panginoon ng mga hukbo, mula sa lahat na nangasa buong palibot mo; at kayo'y mangatataboy bawa't isa na patuloy, at walang magiipon sa kanila na nagsisitakas.

6 Nguni't pagkatapos ay aking ibabalik na muli ang mga anak ni Ammon mula sa pagkabihag, sabi ng Panginoon.

7 Tungkol sa Edom. Ganito ang sabi ng Panginoon ng mga hukbo: Wala na baga ang karunungan sa Teman? nawala baga ang payo sa mabait? nawala baga ang kanilang karunungan?

8 Magsitakas kayo, magsibalik kayo, kayo'y magsitahan sa kalaliman, Oh mga nananahan sa Dedan; sapagka't aking dadalhin ang kapahamakan ng Esau sa kaniya, sa panahon na aking dadalawin siya.

9 Kung ang mga mangaani ng ubas ay magsidating sa iyo, hindi baga sila mangagiiwan ng mapupulot na mga ubas? kung mga magnanakaw sa gabi, hindi baga sila magsisigiba ng hanggang magkaroon ng kahustuhan?

10 Nguni't aking hinubdan ang Esau, aking inilitaw ang kaniyang mga kublihan, at siya'y hindi makapagkukubli: ang kaniyang mga binhi ay nasira, at ang kaniyang mga kapatid, at ang kaniyang mga kalapit, at siya'y wala na rin.

11 Iwan mo ang iyong mga ulilang anak, aking iingatan silang buhay: at magsitiwala sa akin ang iyong mga babaing bao.

12 Sapagka't ganito ang sabi ng Panginoon, Narito, silang hindi nangauukol magsiinom sa saro ay walang pagsalang magsisiinom; at ikaw baga'y yayaong lubos na walang parusa? ikaw ay hindi yayaon na walang parusa, kundi walang pagsalang iinom ka.

13 Sapagka't ako'y sumumpa sa pamamagitan ng aking sarili, sabi ng Panginoon, na ang Bosra ay magiging katigilan, kakutyaan, kasiraan, at kasumpaan; at ang lahat ng mga bayan niyaon ay magiging walang hanggang pagkasira.

14 Ako'y nakarinig ng mga balita na mula sa Panginoon, at isang sugo ay sinugo sa gitna ng mga bansa, na sinasabi, Kayo'y magpipisan, at magsiparoon laban sa kaniya, at magsibangon sa pakikipagbaka.

15 Sapagka't, narito, ginawa kitang maliit sa gitna ng mga bansa, at hinamak kita sa gitna ng mga tao.

16 Tungkol sa iyong mga kakilabutan, dinaya ka ng kapalaluan ng iyong puso, Oh ikaw na tumatahan sa mga bitak ng bato, na humahawak sa kaitaasan ng burol: bagaman iyong pataasin ang iyong pugad na kasingtaas ng aguila, aking ibababa ka mula roon, sabi ng Panginoon.

17 At ang Edom ay magiging katigilan: bawa't nagdaraan ay matitigilan, at susutsot dahil sa lahat ng salot doon.

18 Kung paano ang nangyari sa Sodoma at Gomorra, at sa mga kalapit bayan niyaon, sabi ng Panginoon, gayon walang lalake na tatahan doon, ni sinomang anak ng tao ay mangingibang bayan doon.

19 Narito, siya'y sasampa na parang leon mula sa kapalaluan ng Jordan laban sa matibay na tahanan: sapagka't bigla kong patatakbuhin siya mula roon; at ang mapili siya kong ihahalal sa kaniya: sapagka't sino ang gaya ko? at sinong nagtatakda sa akin ng panahon? at sino ang pastor na makatatayo sa harap ko?

20 Kaya't inyong dinggin ang payo ng Panginoon, na kaniyang ipinasiya laban sa Edom; at ang kaniyang mga panukala na kaniyang pinanukala laban sa mga nananahan sa Teman: Tunay na itataboy sila, sa makatuwid baga'y ang mga maliit ng kawan; tunay na kaniyang ipapahamak ang kanilang tahanan kalakip nila.

21 Ang lupa ay nayayanig sa hugong ng kanilang pagkabuwal; may hiyawan, na ang ingay ay naririnig sa Dagat na Mapula.

22 Narito, siya'y sasampa at parang aguila na lilipad, at magbubuka ng kaniyang mga pakpak laban sa Bosra: at ang puso ng mga makapangyarihang lalake ng Edom sa araw na yaon ay magiging parang puso ng babae sa kaniyang pagdaramdam.

23 Tungkol sa Damasco. Ang Hamath ay napahiya, at ang Arphad; sapagka't sila'y nangakarinig ng mga masamang balita, sila'y nanganglulupaypay: may kapanglawan sa dagat; hindi maaaring tumahimik.

24 Ang Damasco ay humihina, siya'y tumatalikod upang tumakas, at panginginig ay humahawak sa kaniya: kalungkutan at mga kapanglawan ay sumapit sa kaniya na gaya sa babae sa pagdaramdam.

25 Ano't hindi pinabayaan ang bayan na kapurihan, ang bayan na aking kagalakan?

26 Kaya't ang kaniyang mga binata ay mangabubuwal sa kaniyang mga lansangan, at lahat ng lalake na mangdidigma ay mangadadala sa katahimikan sa araw na yaon, sabi ng Panginoon ng mga hukbo.

27 At ako'y magsusulsol ng apoy sa kuta ng Damasco, at pupugnawin niyaon ang mga palacio ni Benhadad.

28 Tungkol sa Cedar, at sa mga kaharian ng Hasor na sinaktan ni Nabucodonosor na hari sa Babilonia. Ganito ang sabi ng Panginoon, Magsibangon kayo, magsisampa kayo sa Cedar, at inyong lipulin ang mga anak ng silanganan.

29 Ang kanilang mga tolda at ang kanilang mga kawan ay kanilang kukunin; kanilang kukunin para sa kanilang sarili ang kanilang mga tabing, at lahat nilang sisidlan, at ang kanilang mga kamelyo: at hihiyawan nila sila: Kakilabutan sa lahat ng dako!

30 Magsitakas kayo, gumala kayo ng malayo, magsitahan kayo sa kalaliman, Oh kayong mga nananahan sa Hasor, sabi ng Panginoon; sapagka't kumuhang payo si Nabucodonosor na hari sa Babilonia laban sa inyo, at may ipinasiya laban sa inyo.

31 Magsibangon kayo, inyong sampahin ang bansang tiwasay, na tumatahang walang bahala, sabi ng Panginoon; na wala kahit pintuangbayan o mga halang man, na tumatahang magisa.

32 At ang kanilang mga kamelyo ay magiging samsam, at ang karamihan ng kanilang kawan ay samsam: at aking pangangalatin sa lahat ng hangin ang mga may gupit sa dulo ng kanilang buhok; at aking dadalhin ang kanilang kasakunaan na mula sa lahat nilang dako, sabi ng Panginoon.

33 At ang Hasor ay magiging tahanang dako ng mga chakal, sira magpakailan man: walang taong tatahan doon, ni sinomang anak ng tao ay mangingibang bayan doon.

34 Ang salita ng Panginoon na dumating kay Jeremias na propeta tungkol sa Elam sa pagpapasimula ng paghahari ni Sedechias na hari sa Juda, na nagsasabi,

35 Ganito ang sabi ng Panginoon ng mga hukbo, Narito, aking babaliin ang busog ng Elam, ang pinakapangulo ng kaniyang kapangyarihan.

36 At sa Elam ay dadalhin ko ang apat na hangin na mula sa apat na sulok ng langit, at aking pangangalatin sila sa lahat ng hanging yaon; at walang bansang hindi kararatingan ng mga tapon na mula sa Elam.

37 At aking panglulupaypayin ang Elam sa harap ng kanilang mga kaaway, at sa harap ng nagsisiusig ng kanilang buhay; at ako'y magdadala ng kasamaan sa kanila, sa makatuwid baga'y ang aking mabangis na galit, sabi ng Panginoon; at aking ipahahabol sila sa tabak, hanggang sa malipol ko sila.

38 At aking ilalagay ang aking luklukan sa Elam, at aking lilipulin mula roon ang hari at mga prinsipe, sabi ng Panginoon.

39 At mangyayari sa mga huling araw, na aking ibabalik ang pagkabihag ng Elam, sabi ng Panginoon.

   

სვედენბორგის ნაშრომებიდან

 

Apocalypse Explained # 63

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63. Verse 13. And in the midst of the seven lampstands one like unto the Son of man, signifies the Lord, from whom is the All of heaven and of the church. This is evident from the signification of "in the midst," as being in the inmost (See Arcana Coelestia., n. 1074, 2940, 2973); and as all things proceed from the inmost, as light proceeds from the center to the circumferences, so "in the midst" signifies from whom; also from the signification of "the seven lampstands," as being the new heaven and the new church (of which just above, n. 62; and from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human. From this it can be seen why the Lord appeared "in the midst of seven lampstands," namely, because from Him the All of heaven and the church proceeds; for it is the good of love and of faith that makes heaven and the church, and that this good is from the Divine is known in the Christian world, and as it is from the Divine, it is from the Lord, for the Lord is the God of heaven, and the Divine of the Lord makes heaven (See the work on Heaven and Hell (Heaven and Hell 2-6, 7-12 that this is His Divine Human, 78-86).

[2] That the Son of man is the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human, is evident from those passages in the Word where the Son of man is mentioned. Thus in John:

The multitude said to Jesus, How sayest Thou, The Son of man must be lifted up? Who is this Son of man? Jesus answered thee, Yet a little while is the light with you; walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is clear that "the Son of man" and "Light" have a like signification; for when the people asked, Who is the Son of man? the Lord answered that He was the Light in which they should believe. (That "light" is the Divine truth proceeding from the Lord's Divine Human, see in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49; thus also the Son of man. )

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man's sake (Luke 6:22).

"For the Son of man's sake" is for the sake of Divine truth that proceeds from the Lord. Divine truth is the All of faith in and of love to the Lord. Because the evil deny these things, and those who deny also hate them, while the good acknowledge them, therefore it is said that the good are blessed.

[4] In the same:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say to you, Lo here, or Lo there. Go not away, nor pursue after (Luke 17:22-23).

"To desire [to see] one of the days of the Son of man," is to desire Divine truth, which is genuine truth, as to something thereof; the end of the church is here meant, when there will no longer be any faith, because there will be no charity, at which time all Divine truth will perish; and because Divine truth is signified by "the Son of man," it is said, "Then shall they say, Lo here, or Lo there; pursue not after."

[5] In the same:

When the Son of man cometh, shall He find faith upon the earth? (Luke 18:8);

which means that when Divine truth shall be revealed out of heaven it will not be believed. Here also, "the Son of man" is the Lord in respect to Divine truth; the coming of the Lord is the revelation of Divine truth at the end of the church (See Arcana Coelestia 3900, 4060).

[6] In Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be. Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament, and they shall see the Son of man coming in the clouds of heaven, with power and glory (Matthew 24:27, 30).

That by "the coming of the Lord in the clouds of heaven" is here signified the revelation of Divine truth at the end of the church, see above n. 36.

[7] In the same:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matthew 26:64).

And in Luke:

From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69).

"The Son of man" is the Lord in respect to the Divine Human, and in respect to Divine truth proceeding from Him; "to sit at the right hand of power" means that He has omnipotence; its being said that they were now about to see this means that Divine truth was in its omnipotence when the Lord in the world had conquered the hells and reduced to order all things there and in the heavens, and that thus those who received Him in faith and love could be saved (See Arcana Coelestia 9715. That to "sit at the right hand" means omnipotence, see Arcana Coelestia 3387, 4592, 4933, 7518, 8281, 9193; that all the power of good is by means of truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643. That Divine power itself is by means of Divine truth proceeding from the Lord's Divine Human, see n. 6948; that the "clouds" in which the Son of man is to come are the Word in the letter, which is Divine truth in the ultimate of order, see the preface to chapter 18 of Genesis, n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that "glory" is Divine truth itself, such as it is in the internal sense of the Word, see n. 4809, 5922, 8267, 9429).

[8] From this it can now be seen what is signified by these words in Revelation:

I saw, and behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown (Revelation 14:14).

And in Daniel:

I saw in the night visions, and behold, there came with the clouds of the heavens one like unto the Son of man (Daniel 7:13).

Because all judgment is executed according to truth, therefore it is said, that it was given to the Lord:

To execute judgment, because He is the Son of man (John 5:27); and that:

The Son of man shall render unto every man according to his deeds (Matthew 16:27);

and that:

When the Son of man shall come, He shall sit on the throne of His glory, and shall judge (Matthew 25:31).

[9] In Matthew:

He that soweth the good seed is the Son of man, the field is the world, the seed are the sons of the kingdom, the tares are the sons of the evil one (Matthew 13:37-38).

"Good seed" is Divine truth; it is therefore said that the Son of man soweth it; "the sons of the kingdom" are Divine truths in heaven and the church; for "son" is truth (See Arcana Coelestia 489, 491, 533, 1147, 2623), and, in the contrary sense, falsity, which also is "the son of the evil one."

[10] In the same:

The Son of man hath not where to lay His head (Matthew 8:20);

by which is meant that Divine truth had no place anywhere, that is, with any man at that time. That the Son of man was about to suffer and be put to death (Matthew 17:12, 22-23; 26:2, 24, 45; Mark 8:31; 9:12, 31) signifies that thus they were about to treat Divine truth, consequently the Lord, who was Divine truth itself. This He also teaches in Luke:

But first must the Son of man suffer, and be rejected of this generation (Luke 17:25).

[11] In Jeremiah:

No man [vir] shall dwell there; neither shall a son of man [hominis] sojourn there (Jeremiah 49:18, 33).

And in the same:

In the cities no man [vir] shall dwell, nor shall a son of man [hominis] pass through them (Jeremiah 51:43).

He who does not know the spiritual sense of the Word believes that by "cities" here are meant cities, and that by "man," and "son of man," are meant a man and a son; and that the cities were to be so desolated that no one should be in them, but it is the state of the church in respect to the doctrine of truth that is described by these words; for "cities" are the doctrinals of the church (See Arcana Coelestia 402, 2449, 3216, 492, 4493); and "man" is its very truth conjoined with good (See n. 3134, 7716, 9007); therefore a "son of man" is truth.

[12] As Divine truth proceeding from the Lord was signified by "the Son of man," therefore the prophets by whom it was revealed were called "sons of man" (as Daniel 8:17; and Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27). As most things in the Word have also a contrary sense, so "son of man" has a contrary signification, which is the falsity opposite to truth. Thus in Isaiah:

What art thou, that thou art afraid of man, that dies; and of the son of man, who shall be as grass (Isaiah 51:12).

And in David:

Put not your trust in princes, in the son of man, with whom there is no salvation (Psalms 146:3).

"Princes" are primary truths (See Arcana Coelestia 2089, 5044); so, in the contrary sense, primary falsities; and "the son of man" is falsity itself.

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

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Arcana Coelestia # 6000

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6000. 'And God spoke to Israel in visions of the night' means obscure revelation. This is clear from the meaning of 'God spoke in visions' as revelation. For revelations were made either by means of dreams, or by night visions, or by daytime visions, or by utterances made within a person, or by utterances made outside him by angels who had become visible, as well as by utterances made outside by angels who had not become visible. Various kinds of revelation are meant in the Word by all these. 'A vision of the night' means revelation that is obscure, since 'night' means obscurity, 1712, 2514, and in the spiritual sense obscurity implies that truth is not visible. In the Word 'night' also means falsity due to evil; for people who because of evil are subject to falsity dwell in the obscurity of night, which is why all in hell are said to be in night. Those in hell do, it is true, have an inferior kind of light, for they see one another; but that light is like the light emitted by a coal fire, which is turned into darkness and pitch darkness when heavenly light flows in. This is why the inhabitants of hell are said to be in night and are called angels of the night and darkness, whereas the inhabitants of heaven are called angels of the day and light.

[2] The meaning of 'the night' as obscurity and also falsity may be seen in addition from the following places in the Word: In John,

Jesus said, Are there not twelve hours in the day? If anyone walks in the day he does not stumble. But if anyone walks in the night he stumbles, because the light is not in him. John 11:9-10.

'Twelve hours' stands for all states of truth. 'Walking in the day' stands for living in the truth, and 'walking in the night' for living in falsity.

[3] In the same gospel,

I must work the works of Him who sent Me while it is day; night is coming when nobody will be able to work. John 9:4.

'Day' stands for truth coming from good, and 'night' for falsity coming from evil. The first period of the Church is what is meant by 'day', for at this time truth is entertained by people because they are governed by good. But the final period of the Church is what is meant by 'night', for at that time no truth at all is entertained by its members, because they are not governed by good; and when someone is not governed by good, that is, by charity towards the neighbour, then even if told perfect truths he does not entertain them. In this situation there is no perception at all of what truth is, because the light of truth falls on matters of a bodily and worldly nature, to which alone such people give their attention and which alone they love and consider to have any reality. It does not fall on things of a heavenly nature because they are considered to be of little or no value at all compared with other things. Consequently the light of truth is swallowed up by and snuffed out in what is a mass of thick darkness, like sunlight falling on an object that is black. This is what is meant by 'night is coming when nobody will be able to work'; and the situation is like this at the present day.

[4] In Matthew,

While the bridegroom was tarrying all the virgins were drowsy and went to sleep. But at midnight there was a shout, Behold, the bridegroom is coming. Matthew 25:5-7.

'Midnight' too stands for the final period of the old Church when no faith at all exists because no charity at all does so, and also for the first period of the new Church. In Luke,

I tell you, in that night there will be two upon one bed; one will be taken, the other left. Luke 17:34.

'Night' in the same way here stands for the final period of the old Church, and the first of the new.

[5] In Matthew,

Jesus said to the disciples, All of you will be made to stumble [by sinning] against Me this night. And to Peter, This night, before the cock crows, you will deny Me three times. Matthew 26:31, 34.

The Lord allowed Himself to be arrested at night, and this was a sign that Divine Truth dwelt for them in the obscurity of night and that falsity springing from evil existed in place of it. Peter's denial of the Lord three times that night also represented the final period of the Church when the truth of faith is indeed taught, but no one believes it. This final period is 'night' because at this time people utterly deny the Lord in their hearts. For like the twelve tribes of Israel, the twelve apostles represented all the aspects of faith, 577, 2089, 2129 (end), 2130 (end), 3272, 3354, 3488, 3858, 3913, 3926, 3939, 4060; and Peter represented the faith of the Church, see Preface to Genesis 18, also Preface to Genesis 22, as well as 3750, 4738. So it was that the Lord said to Peter that he would deny Him three times that night, and to the disciples, 'All of you will be made to stumble [by sinning] against Me this night'.

[6] In Isaiah,

One was calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night.

This refers to the Coming of the Lord, which is 'morning'. That Coming took place when spiritual truth existed no longer on earth, which is 'the night'.

[7] In Zechariah,

There will be one day, which is known to Jehovah, not day nor night, because around evening time there will be light. It will happen, that on that day living waters will go out from Jerusalem. And Jehovah will be King over all the earth; on that day there will be one Jehovah, and His name one. Zechariah 14:7-9.

This too refers to the Lord, and also to a new Church. The prophecy that Jehovah, who will be King, will be one and that His name will be one refers to the Lord's Divine Human, which will be one with the Divine Himself, called the Father. Prior to the Lord's Coming the Divine Human was Jehovah in the heavens; for it was by His passing through the heavens that He presented Himself as a Divine Person before the eyes of many on earth. In those times the Divine Human was not so much one with the Divine Himself, called the Father, as when the Lord had made the Divine Human within Himself completely one with the Father. Prior to His Coming the two were seemingly distinct and separate, as is evident from Genesis 19:24, where it says that Jehovah rained on Sodom and Gomorrah brimstone and fire from 1 Jehovah out of heaven, 2447. A day when it will be 'not day nor night' is the time when the Lord was born, for then it was 'evening', that is, when representatives in the Church came to an end. 'Light around evening time' is Divine Truth which is to appear then.

[8] In Isaiah,

Surely at night Ar has been laid waste, Moab has been cut off; surely at night Kir of Moab has been laid waste. Isaiah 15:1.

'Moab' stands for natural good, and in the contrary sense for adulterated good, 2468; in this text a laying waste of that good is referred to. Acts of laying waste are said to happen at night because they are occasions when truth is rendered obscure and falsity enters in. In Jeremiah,

The great city will weep bitterly in the night, and her tears are on her cheeks. Lamentations 1:2.

This refers to a desolation of truth, 'night' standing for falsity.

[9] In David,

You will not be afraid of the terror of the night, of the arrow that flies by day, nor of the death that lays waste at noonday. Psalms 91:5-6.

'The terror of the night' stands for falsities arising from evil that come from hell. 'The arrow that flies by day' stands for falsity that is taught openly and is destructive of good. 'The death that lays waste at noonday' is evil that is openly practised in life and is destructive of good. In John,

The gates of the holy Jerusalem will not be shut by day, for there is no night there. Revelation 21:25.

There will be no night there, nor do they need a lamp or light of the sun, for the Lord God gives them light. Revelation 22:5.

'There will be no night there' stands for no falsity there. In Daniel,

Daniel said, I saw in my vision when it was night. After this also I saw in visions of the night. Daniel 7:2, 7.

'Visions of the night' also stands for obscure revelation; for that chapter in Daniel describes four beasts and their horns, and gives many details belonging to revelation that was obscure. Something similar is involved with the different coloured horses that Zechariah saw at night, Zechariah 1:8 and following verses.

სქოლიოები:

1. Two Latin words meaning from and with are in fact used here; they represent a double preposition in the Hebrew.

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