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Jeremías 51

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1 Así dijo el SEÑOR: He aquí que yo levanto sobre Babilonia, y sobre sus moradores que de corazón se levantan contra mí, un viento destruidor.

2 Y enviaré a Babilonia aventadores que la avienten, y vaciarán su tierra; porque serán contra ella de todas partes en el día del mal.

3 Diré al flechero que entesa su arco, y al que se pone orgulloso con su loriga: No perdonéis a sus jóvenes, destruid todo su ejército.

4 Y caerán muertos en la tierra de los caldeos, y alanceados en sus plazas.

5 Porque Israel y Judá no han enviudado de su Dios, el SEÑOR de los ejércitos, aunque su tierra fue llena de pecado contra el Santo de Israel.

6 Huid de en medio de Babilonia, y librad cada uno su alma, para que no perezcáis a causa de su maldad; porque el tiempo es de venganza del SEÑOR; le dará su pago.

7 Vaso de oro fue Babilonia en la mano del SEÑOR, que embriaga toda la tierra; de su vino bebieron los gentiles; por tanto, enloquecerán las naciones.

8 En un momento cayó Babilonia, y se quebrantó; aullad sobre ella; tomad bálsamo para su dolor, por ventura sanará.

9 Curamos a Babilonia, y no ha sanado; dejadla, y vámonos cada uno a su tierra; porque ha llegado hasta el cielo su juicio, y se ha alzado hasta las nubes.

10 El SEÑOR sacó a luz nuestras justicias; venid, y contemos en Sion la obra del SEÑOR nuestro Dios.

11 Limpiad las saetas, embrazad los escudos; ha despertado el SEÑOR el espíritu de los reyes de Media; porque contra Babilonia es su pensamiento para destruirla; porque venganza es del SEÑOR, venganza es de su templo.

12 Levantad bandera sobre los muros de Babilonia, reforzad la guardia, poned centinelas, disponed celadas; porque deliberó el SEÑOR, y aun pondrá en efecto lo que dijo sobre los moradores de Babilonia.

13 La que moras entre muchas aguas, rica en tesoros, ha venido tu fin, la medida de tu codicia.

14 El SEÑOR de los ejércitos juró por su vida, diciendo : Yo te llenaré de hombres como de langostas, y cantarán sobre ti canción de lagareros .

15 El es el que hace la tierra con su fortaleza, el que afirma el mundo con su sabiduría, y extiende los cielos con su entendimiento;

16 el que da con su voz multitud de aguas del cielo; después hace subir las nubes de lo postrero de la tierra; hace relámpagos con la lluvia, y saca el viento de sus tesoros.

17 Todo hombre se ha vuelto carnal, y es sin ciencia; avergüéncese todo artífice de la escultura, porque mentira es su vaciadizo, que no tiene aliento.

18 Vanidad son, obra de irrisiones; en el tiempo de su visitación perecerán.

19 No es como ellos la parte de Jacob; porque él es el Formador de todo; e Israel es la vara de su heredad, el SEÑOR de los ejércitos es su Nombre.

20 Martillo me sois, oh armas de guerra; y por medio de ti quebrantaré gentiles, y por medio de ti desharé reinos;

21 y por medio de ti quebrantaré caballos y sus cabalgadores, y por medio de ti quebrantaré carros y los que en ellos suben;

22 asímismo por medio de ti quebrantaré varones y mujeres, y por medio de ti quebrantaré viejos y mozos, y por medio de ti quebrantaré jóvenes y vírgenes;

23 también quebrantaré por medio de ti al pastor y a su manada; quebrantaré por medio de ti a labradores y sus yuntas; y duques y príncipes quebrantaré por medio de ti.

24 Y pagaré a Babilonia y a todos los moradores de Caldea, todo el mal de ellos que hicieron en Sion delante de vuestros ojos, dijo el SEÑOR.

25 He aquí yo contra ti, oh Monte destruidor, dijo el SEÑOR, que destruiste toda la tierra; y extenderé mi mano sobre ti, y te haré rodar de las peñas, y te tornaré Monte quemado.

26 Y nadie tomará de ti piedra para esquina, ni piedra para cimiento; porque perpetuos asolamientos serás, dijo el SEÑOR.

27 Alzad bandera en la tierra, tocad trompeta entre los gentiles, apercibid naciones contra ella; juntad contra ella los reinos de Ararat, de Mini, y de Askenaz; señalad contra ella capitán, haced subir caballos como langostas erizadas.

28 Apercibid contra ella naciones; a reyes de Media, a sus capitanes, y a todos sus príncipes, y a toda la tierra de su señorío.

29 Y temblará la tierra, y se afligirá; porque confirmado es contra Babilonia todo el pensamiento del SEÑOR, para poner la tierra de Babilonia en soledad, y que no haya morador.

30 Los valientes de Babilonia dejaron de pelear, se estuvieron en sus fuertes; les faltó su fortaleza, se tornaron como mujeres; encendieron los enemigos sus casas, quebraron sus cerrojos.

31 Correo se encontrará con correo, mensajero se encontrará con mensajero, para noticiar al rey de Babilonia que su ciudad es tomada por todas partes;

32 y los vados fueron tomados, y los carrizos fueron quemados a fuego, y se asombraron los hombres de guerra.

33 Porque así dijo el SEÑOR de los ejércitos, Dios de Israel: La hija de Babilonia es como parva; tiempo es ya de trillarla; de aquí a poco le vendrá el tiempo de la siega.

34 Me comió, me desmenuzó Nabucodonosor rey de Babilonia; me paró como vaso vacío; me tragó como dragón, llenó su vientre de mis delicadezas, y me echó.

35 Sobre Babilonia la violencia contra mí y mi carne, dirá la moradora de Sion; y mi sangre sobre los moradores de Caldea, dirá Jerusalén.

36 Por tanto, así dijo el SEÑOR: He aquí que yo juzgo tu causa y haré tu venganza; y secaré su mar, y haré que quede seca su corriente.

37 Y será Babilonia para montones, morada de dragones, espanto y silbo, sin morador.

38 A una bramarán como leones; como cachorros de leones bramarán.

39 En su calor les pondré sus banquetes; y les haré que se embriaguen, para que se alegren, y duerman eterno sueño, y no despierten, dijo el SEÑOR.

40 Los haré traer como corderos al matadero, como carneros con cabros.

41 ¡Cómo fue presa Sesac, y fue tomada la que era alabada por toda la tierra! ¡Cómo fue Babilonia por espanto entre los gentiles!

42 Subió el mar sobre Babilonia; de la multitud de sus ondas fue cubierta.

43 Sus ciudades fueron asoladas, la tierra seca y desierta, tierra que no morará en ella nadie, ni pasará por ella hijo de hombre.

44 Y visitaré al mismo Bel en Babilonia, y sacaré de su boca lo que ha tragado; y no vendrán más a él gentiles; y el muro de Babilonia caerá.

45 Salid de en medio de ella, pueblo mío, y salvad cada uno su vida de la ira del furor del SEÑOR.

46 Y para que no desmaye vuestro corazón, y temáis a causa de la noticia que se oirá por la tierra, en un año vendrá la noticia, y después en otro año el rumor, y luego vendrá la violencia en la tierra, y el enseñoreador sobre el que enseñorea.

47 Por tanto, he aquí vienen días que yo visitaré las esculturas de Babilonia, y toda su tierra será avergonzada, y todos sus muertos caerán en medio de ella.

48 Y los cielos y la tierra, y todo lo que está en ellos, darán alabanzas sobre Babilonia; porque del aquilón vendrán sobre ella destruidores, dijo el SEÑOR.

49 Pues que Babilonia fue causa que cayesen muertos de Israel, también por causa de Babilonia cayeron muertos de toda la tierra.

50 Los que escapasteis del cuchillo, andad, no os detengáis; acordaos por muchos días del SEÑOR, y acordaos de Jerusalén.

51 Estamos avergonzados, porque oímos la afrenta; confusión cubrió nuestros rostros, porque vinieron extranjeros contra los Santuarios de la Casa del SEÑOR.

52 Por tanto, he aquí vienen días, dijo el SEÑOR, que yo visitaré sus esculturas, y en toda su tierra gemirán los heridos de muerte.

53 Si subiese Babilonia al cielo, y si fortaleciere en lo alto su fuerza, de mí vendrán a ella destruidores, dijo el SEÑOR.

54 ¡Sonido de grito de Babilonia, y quebrantamiento grande de la tierra de los caldeos!

55 Porque el SEÑOR destruye a Babilonia, y quitará de ella el mucho estruendo; y bramarán sus ondas, como muchas aguas será el sonido de la voz de ellos;

56 porque vino destruidor contra ella, contra Babilonia, y sus valientes fueron presos, el arco de ellos fue quebrado; porque el SEÑOR, Dios de retribuciones, dará la paga.

57 Y embriagaré a sus príncipes y a sus sabios, a sus capitanes y a sus nobles y sus fuertes; y dormirán sueño eterno y no despertarán, dice el Rey, el SEÑOR de los ejércitos es su Nombre.

58 Así dijo el SEÑOR de los ejércitos: El muro ancho de Babilonia será derribado enteramente, y sus altas puertas serán quemadas a fuego; y en vano trabajarán pueblos y naciones en el fuego para salvarla , y se cansarán.

59 Palabra que envió Jeremías profeta a Seraías hijo de Nerías, hijo de Maasías, cuando iba con Sedequías rey de Judá a Babilonia, el cuarto año de su reinado. Y era Seraías el principal camarero.

60 Escribió, pues, Jeremías en un libro todo el mal que había de venir sobre Babilonia, todas las palabras que están escritas contra Babilonia.

61 Y dijo Jeremías a Seraías: Cuando llegares a Babilonia, y vieres y leyeres todas estas cosas,

62 dirás: Oh SEÑOR, tú has dicho contra este lugar que lo habías de talar, hasta no quedar en él morador, ni hombre ni animal, sino que para siempre ha de ser asolado.

63 Y será que cuando acabares de leer este libro, le atarás una piedra, y lo echarás en medio del Eufrates,

64 y dirás: Así será anegada Babilonia, y no se levantará del mal que yo traigo sobre ella; y serán rendidos. Hasta aquí son las profecías de Jeremías.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #9596

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9596. 'From fine twined linen and violet and purple and twice-dyed scarlet' means the spiritual and celestial realities from which those truths are derived. This is clear from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469; from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; and from the meaning of 'twice-dyed scarlet' as spiritual good or the good of truth, dealt with in 9468. Such is the order in which the spiritual and celestial realities, or the truths and forms of good, present with a person or an angel who is in the middle or second heaven follow one another. For truth from a celestial origin, meant by 'fine twined linen' comes first; then the love of or affection for truth, meant by 'violet'; after that the resulting love of or affection for good, meant by 'purple'; and finally spiritual good, meant by 'twice-dyed scarlet'.

[2] Because this is the order in which the spiritual and celestial realities follow one another 'fine twined linen' is here mentioned first; but in the case of the veil that hung between the dwelling-place and the ark, or between the holy place and the holy of holies, dealt with in verse 31 of the present chapter, it is mentioned last. The reason why 'fine twined linen' is mentioned last in the case of the veil is that 'the veil' means the intermediary uniting the inmost heaven to the middle heaven, and therefore within this intermediary it must come last, in order that - to link the two heavens - it may then be first in the second of them.

[3] But properly 'fine twined linen' means the understanding part of the mind as it exists with the spiritual man or with an angel in the Lord's spiritual heaven. The reason why the understanding part is meant by 'fine twined linen' is that with the spiritual man a new will part is implanted by the Lord within the understanding part of his mind, see 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113; and since the understanding part in the spiritual man is meant by 'fine twined linen', so too is spiritual truth meant. This is because all truth belongs to the understanding part, and all good to the will part, 3623, 9300; for the understanding part is the receiver (subjectum) or container and the truth is what belongs to it, and these two make one. From these considerations also it may be seen that the actual understanding part of the mind with those who belong to the Lord's spiritual kingdom is in the strict sense 'the dwelling-place', 9296, 9297, and that the spreading out of the curtains serves to describe it.

[4] From all this what 'spreading and stretching out the heavens' means in the following places may be recognized, such as in Isaiah,

Jehovah is He who stretches out the heavens, spreads out the earth, gives breath 1 to the people on it, and spirit to those who walk on it. Isaiah 42:5.

In the same prophet,

I am Jehovah who makes all things, stretches out the heavens Alone, [and] spreads out the earth by Myself. Isaiah 44:24.

In the same prophet,

It was I that made the earth and created man on it. It was I - My hands - that stretched out the heavens. Isaiah 45:12.

In Jeremiah,

... He who makes the earth by His power, prepares the world by His wisdom, and stretches out the heavens by His intelligence. Jeremiah 51:15.

In Zechariah,

Jehovah is He who stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

[5] 'Stretching out the heavens and spreading out the earth' is plainly similar in meaning to stretching and spreading out a dwelling-place by the use of curtains. And by this is meant regenerating a person and thereby creating or forming a new understanding in which there is a new will, which is the spiritual person's actual heaven in which the Lord dwells with that person. The fact that the regeneration or the formation of a new understanding, and of a new will within it, and so of a new person, is what 'stretching out the heavens and spreading out the earth' means is evident from actual explanations provided in the places quoted above. For they speak of Him who gives breath to the people on the earth, and spirit to those who walk on it, and also of Him who forms the spirit of man within him. 'Heaven and earth' means the Church, internal and external, see 1733, 1850, 2117, 2118, 3355, 4535, and 'the earth' in general means the Lord's kingdom and the Church, 9334; and these meanings too are plainly apparent in those places. For if 'the earth' did not have that meaning what sense could be made of 'spreading out the earth' and 'founding the earth', or 'forming the spirit of man within him 2 '?

[6] The fact that 'stretching out the heavens and spreading out the earth' here is similar in meaning to stretching and spreading out a dwelling-place by the use of curtains is clear from other places where the same idea is stated even more plainly, as in Isaiah,

Jehovah is He who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in. Isaiah 40:22.

In the same prophet,

Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places. Isaiah 54:2.

And in David,

Jehovah covers Himself with light, as if with a garment; He stretches out the heavens as a curtain. Psalms 104:2.

These places also show what 'the expanse' or that which is spread out means in the first chapter of Genesis,

God said, Let there be an expanse in the midst of the waters, and let there be a distinguishing of the waters from the waters. And God made the expanse and He made a distinction between the waters that were under the expanse and the waters that were above the expanse, And God called the expanse Heaven. Genesis 1:6-8.

That first chapter describes the regeneration of a member of the celestial Church, 'the expanse' describing his new will and understanding. 'The waters under the expanse and those above the expanse' are the truths of the external man and those of the internal man. For the meaning of 'waters' as truths, see 2702, 3058, 3424, 4976, 8568, 9323.

각주:

1. literally, soul

2. The Latin here is in ea (in it, i.e. in the earth). But in his rough draft Swedenborg has, as in other places, in medio ejus which is usually taken to mean within him but could possibly mean in the midst of it.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #9296

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9296. 'And the feast of ingathering at the end of the year, when you have gathered in [the fruit of] your labours from the field' means the worship of a thankful mind on account of the implanting of good after that, and so on account of regeneration and complete deliverance from damnation. This is clear from the meaning of 'the feast' as worship of the Lord and thanksgiving, dealt with above in 9286, 9287, 9294, and so the worship of a thankful mind; from the meaning of 'ingathering', when speaking of the implanting of truth in good, as the implanting of good itself; from the meaning of 'the end of the year' as the end of labours; and from the meaning of 'when you have gathered in [the fruit of] your labours from the field' as the enjoyment and use of all that has been planted in good. For not only products of the field are meant by 'labours' but also those of the vineyard and the olive-grove, so that the fruits of the earth are meant, as is evident from the description of this feast in Moses,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your winepress. And Jehovah your God will bless you in all your produce, and in all the labour of your hands. Deuteronomy 16:13, 15.

And elsewhere,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days. Leviticus 23:39.

[2] Since this feast means worshipping the Lord with a thankful mind on account of the implanting of good, and so on account of complete deliverance from damnation, what the implanting of good is must first be explained here. It has been shown in various places already that a person has two powers of life - the understanding and the will - and that the understanding is dedicated to receiving truth and the will to receiving good. For there are two realities to which all things throughout creation, both in heaven and in the world, have connection, namely truth and good. From this it is also evident that these two realities compose a person's life, that the truth of faith and the good of charity compose his new life, and that unless they have both been implanted in the person he has no new life. In what way the truth of faith is sown and implanted in a person is well known in the Church, but in what way the good of charity is, is not as yet so well known. When a person is a young child he receives good from the Lord, that good being the good of innocence as it exists with young children. This good composes the first beginnings of a new will with a person, and it develops in the next period of life in the measure that he leads an innocent life among those of his own age, behaves properly in life and does what he is told by parents and teachers. It develops more fully however with those who subsequently allow themselves to be regenerated. This the Lord foresees, and according to the state of their subsequent life He makes provision for it. For in every present moment the Lord foresees what is bad and provides what is good; He does so from the moment the person is conceived even into eternity. At a later stage, when the person has grown up and starts to think from self, then to the extent that he is carried away by the delights of self-love and love of the world that new will, that is, first beginnings of a new will, is closed, and to the extent that he is not carried away by those delights it is opened and also perfected.

[3] But in what way it is perfected through the implanting of truth must be stated next. That new will, which is formed from the good of innocence, is the dwelling-place by means of which the Lord comes in and resides with a person, rousing the person to will what is good, and from willing good to doing it. This influx is effective with a person to the extent that he refrains from evils. It gives him the ability to know, see into, reflect on, and have an understanding of truths and forms of good. The truths and forms of good occur on the level of both private and public life, and he receives that ability according to his delight in service. After this the Lord flows by way of that good into the truths the person knows from the teachings of the Church; He then summons from his memory the kinds of truths that may help him serve usefully in life, implanting those truths in the good and perfecting it. So it is that the good present with a person depends entirely on his service in life. If that service is rendered for his neighbour's benefit, that is, for the good of fellow-citizen, country, Church, heaven, and for the Lord, then that good is the good of charity. But if his service in life is rendered solely for the sake of self and the world, then those first beginnings of a new will are closed. Below them a will is formed from the evils of self-love and love of the world, and arising from this an understanding from falsities. This will is closed above and open below, that is, it is closed in heaven's direction and open in the world's. All this shows in what way truths are planted in good and give it form. It also shows that when a person is governed by good he is in heaven with the Lord; for as stated above, the new will, where the good of charity resides, is the Lord's dwelling-place and is therefore heaven with a person. And the new understanding extending from it is so to speak a tabernacle or booth through which people pass in and out.

[4] These kinds of things in general and in particular were represented by this feast, which was a feast of ingathering of the fruits of the earth, and was called the feast of tabernacles. The establishment of this feast, spoken of in Moses as follows, shows that this is so,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days; on the first day there shall be a sabbath, and on the eighth day a sabbath. And you shall take for yourselves on the first day the fruit of a fine tree, 1 fronds of palm trees, and the bough of a thick tree, and willows of the powerful stream; and you shall be glad before Jehovah your God seven days. You shall dwell in tabernacles seven days. All native Israelites shall dwell in tabernacles, that your generations may know that I caused the children of Israel to dwell in tabernacles when I brought them out of the land of Egypt. Leviticus 23:39-44.

And elsewhere,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your press. You shall be glad in your feast, you and your son and your daughter and your male slave and your female slave and the Levite and the sojourner and the orphan and the widow who are within your gates. And you will be altogether glad. Deuteronomy 16:13-15.

[5] The state when good has been implanted by the Lord through truth, thus the state when heaven resides with a person, was represented by this feast. This is evident from the internal sense of all that is mentioned in these passages, which is this: The fifteenth day of the seventh month means the end of the former state and the beginning of a new state. (That this is the meaning of the fifteenth, see 8400, and also of the seventh, 728, 6508, 8976, 9228.) The fruit of the earth, which had been gathered in by then, means the good of charity, 43, 55, 913, 983, 2846, 2847, 3146, 7690, 7692. Gathering in from the threshing-floor and from the press has a similar meaning. For grain, which is a product of the threshing-floor, is the good of truth, 5295, 5410; wine, which is a product of the press, is truth derived from good, 6377; and oil, which is also a product of the press, is good which is a source of truth, 886, 3728, 4582, 4638. A sabbath on the first day and a sabbath on the eighth day mean the joining of truth to good, and in a reciprocal manner the joining of good to truth, the sabbath meaning truth and good joined together, 8495, 8510, 8890, 8893, 9274. The reason why the eighth day too was called a sabbath is that eighth meant the beginning of a new state, 2044, 8400 (end).

[6] The fruit of a fine tree which they were to take on the first day meant festivity and joy because good had been implanted, which is why the words you shall be glad before Jehovah follow; fronds of palm trees meant internal truths of that good, 8369; the bough of a thick (or tangled) tree meant relatively external truths of good, or known facts, 2831, 8133; and willows of the powerful stream meant rather more external truths, which belong to impressions received by the bodily senses. The tabernacles in which they were to dwell seven days means the holiness of love received from the Lord and offered in return to the Lord, 414, 1102, 2145, 2152, 3312, 3391, 4391, 4599, also the holiness of union, 8666. Native Israelites means those governed by the good of charity, and therefore also means - in the abstract sense - that good, 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 6426, 7957. The rejoicing of all at that time meant the joy such as that felt by those who are governed by good received from the Lord, thus such as that felt by those in heaven. For one who is governed by the good of charity received from the Lord is in heaven with the Lord. These are the things on account of which that feast was established.

각주:

1. literally, a tree of honour

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