ബൈബിൾ

 

Klagesangene 3

പഠനം

   

1 Jeg er den, der så nød ved hans vredes ris,

2 mig har han ført og ledt i det tykkeste Mulm,

3 ja, Hånden vender han mod mig Dagen lang.

4 Mit Bød og min Hud har han opslidt, brudt mine Ben,

5 han mured mig inde, omgav mig med Galde og Møje,

6 lod mig bo i Mørke som de, der for længst er døde.

7 Han har spærret mig inde og lagt mig i tunge Lænker.

8 Om jeg end råber og skriger, min Bøn er stængt ude.

9 Han spærred mine Veje med Kvader, gjorde Stierne kroge.

10 Han blev mig en lurende Bjørn, en Løve i Baghold;

11 han ledte mig vild, rev mig sønder og lagde mig øde;

12 han spændte sin Bue; lod mig være Skive for Pilen.

13 Han sendte sit Koggers Sønner i Nyrerne på mig;

14 hvert Folk lo mig ud og smæded mig Dagen lang,

15 med bittert mætted han mig, gav mig Malurt at drikke.

16 Mine Tænder lod han bide i Flint, han trådte mig i Støvet;

17 han skilte min Sjæl fra Freden, jeg glemte Lykken

18 og sagde: "Min Livskraft, mit Håb til HE EN er ude."

19 At mindes min Vånde og Flakken er Malurt og Galde;

20 min Sjæl, den mindes det grant den grubler betynget.

21 Det lægger jeg mig på Sinde, derfor vil jeg håbe:

22 HE ENs Miskundhed er ikke til Ende, ikke brugt op,

23 hans Nåde er ny hver Morgen, hans Trofasthed stor.

24 Min Del er HE EN, (siger min Sjæl,) derfor håber jeg på ham.

25 Dem, der bier på HE EN, er han god, den Sjæl, der ham søger;

26 det er godt at håbe i Stilhed på HE ENs Frelse,

27 godt for en Mand, at han bærer Åg i sin Ungdom.

28 Han sidde ensom og tavs, når han lægger det på ham;

29 han trykke sin Mund mod Støvet, måske er der Håb.

30 ække Kind til den, der slår ham, mættes med Hån.

31 Thi Herren bortstøder ikke for evigt,

32 har han voldt Kvide, så ynkes han, stor er hans Nåde;

33 ej af Hjertet plager og piner han Menneskens Børn.

34 Når Landets Fanger til Hobe trædes under Fod,

35 når Mandens et for den Højestes Åsyn bøjes,

36 når en Mand lider Uret i sin Sag mon Herren ej ser det?

37 Hvo taler vel, så det sker, om ej Herren byder?

38 Kommer ikke både ondt og godt fra den Højestes Mund?

39 Over hvad skal den levende sukke? Hver over sin Synd!

40 Lad os ransage, granske vore Veje og vende os til HE EN,

41 løfte Hænder og Hjerte til Gud i Himlen;

42 vi syndede og stod imod, du tilgav ikke,

43 men hylled dig i Vrede, forfulgte os, dræbte uden Skånsel,

44 hylled dig i Skyer, så Bønnen ej nåed frem;

45 til Skarn og til Udskud har du gjort os midt iblandt Folkene.

46 De opspærred Munden imod os, alle vore Fjender.

47 Vor Lod blev Gru og Grav og Sammenbruds Øde;

48 Vandstrømme græder mit Øje, mit Folk brød sammen.

49 Hvileløst strømmer mit Øje, det kender ej o,

50 før HE EN skuer ned fra Himlen, før han ser til.

51 Synet af Byens Døtre piner min Sjæl.

52 Jeg joges som en Fugl af Fjender, hvis Had var grundløst,

53 de spærred mig inde i en Grube, de stenede mig;

54 Vand strømmed over mit Hoved, jeg tænkte: "Fortabt!"

55 Dit Navn påkaldte jeg, HE E, fra Grubens Dyb;

56 du hørte min øst: "O, gør dig ej døv for mit Skrig!"

57 Nær var du den Dag jeg kaldte, du sagde: "Frygt ikke!"

58 Du førte min Sag, o Herre, genløste mit Liv;

59 HE E, du ser, jeg lider Uret. skaf mig min et!

60 Al deres Hævnlyst ser du, alle deres ænker,

61 du hører deres Smædeord HE E, deres ænker imod mig,

62 mine Fjenders Tale og Tanker imod mig bestandig.

63 Se dem, når de sidder eller står, deres Nidvise er jeg.

64 Dem vil du gengælde, HE E, deres Hænders Gerning,

65 gør deres Hjerte forhærdet din Forbandelse over dem!

66 forfølg dem i Vrede, udryd dem under din Himmel.

   


The Project Gutenberg Association at Carnegie Mellon University

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Coronis (An Appendix to True Christian Religion) #59

  
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59. V. BEFORE THIS STATE, AND AFTER IT, PROMISE WAS MADE OF THE COMING OF THE LORD JEHOVIH INTO THE WORLD, AND OF A NEW CHURCH AT THAT TIME, WHEREIN JUSTICE AND JUDGMENT SHOULD REIGN. It is known, from the reading of the prophetic Word of the Old Testament, that, in many places there, the Coming of our Lord is foretold, and also that the Lord is there designated by various names; as, that He is called "Jehovah Zebaoth," "Jehovah our Righteousness," "Jehovah our Saviour and Redeemer," "Lord Jehovih," "Adonai," "Immanuel" or "God with us," "God of Israel," "Holy One of Israel," "Rock of Israel," "Messiah" or "Anointed of Jehovah," "King," "David," "Mighty One of Jacob," "Shepherd of Israel," "High Priest," "Priest after the order of Melchizedech," "Son of God," "Son of Man," "Angel of Jehovah," "Angel of the Covenant," the "Grand Prophet," "Shiloh"; also, in Isaiah, "Counsellor," "Prince of Peace," "Father of Eternity"; and in the New Covenant, "Jesus Christ," and "Son of God." That our Lord's Coming was foretold in very many places in the Prophets, will be seen from the predictions adduced in the following pages. But it may be asked,

Why was such frequent prediction of His Coming made? There were many reasons, some regarding the Israelitish and Jewish people, and some regarding the Christian people after them.

[2] But we will recount the reasons which especially regarded the Israelitish and Jewish people. The First was that, by His being named and recalled to mind, they might be kept in the interior worship of Jehovah, since, without that, there was no entrance of Jehovah to any one of them, nor approach of any one of them to Jehovah. The case was then as it is at this day,

that no one hath seen God the Father; the Only Begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18; 5:37);

and again:

No one cometh to the Father, but by Me (John 14:6).

The Second reason regarding that people was, that the representative types of their Church, which all looked to our Lord and to the Church to be established by Him after His Coming, might serve them as so many signs and symbols of their worship; consequently, that they might acknowledge Him when He came, and suffer themselves to be introduced into the internals of the worship of Him, and, together with the nations that surrounded them, become Christians. The Third reason was that, by calling to mind His Coming, somewhat of the notion, or idea, of the resurrection and eternal life might find entrance into their thoughts. For who of them could not have thought interiorly in himself, or in his heart, "What is the Messiah to us after we are dead, unless we return then, see His glory and reign with Him?" From this source was derived their superstition, that, at that time, they were to be raised again, everyone out of his grave, and return to the land of Canaan. The Fourth reason was that they might be succoured and healed in their state of vastation and oppression, when they were in temptations and afflictions, like their fathers and brethren in the wilderness (Num. 21:1-9; John 3:14-15); for, without such succour and healing, they would have cast aspersions against Jehovah, and departed, in crowds, from the representative worship of Him to idolatry.

[3] Indeed, temptations and afflictions, in the state of vastation and oppression, are nothing else than combats of the Lord with the Devil respecting man, that is, respecting his soul, which is to possess it; of which state it may be said, that the God of Israel, or the Lord the Messiah, stands on one side, and Beelzebub and the Serpent, the Devil, on the other, and that the latter casts forth out of his mouth blasphemies like a flood against the Lord, but that the Lord turns them aside and bears them away, and thus delivers man from spiritual captivity and slavery. This combat is felt in man as if waged by himself. That temptation is such a combat, and that there is such a perception by man, and hence co-operation, I can avow, for, having often experienced it, I have known it perfectly. That it is carried on outside man, and is felt in him as if by himself, and that man is standing in the middle, and co-operates, is for the end that recompense may be ascribed to him when he conquers; but only that man conquers who looks to the Lord, and trusts in Him alone for help.

[4] That every one who calls upon the Lord in temptations, conquers, but that otherwise he yields, shall be illustrated by comparisons. It is like a ship hurled by storms near the rocks: unless the captain knows how to divert it from its danger, and to direct it to an outlet and thus to port, it must be lost. It is like a city besieged by enemies: unless there be escape or aid somewhere, the commander and his garrison become hopeless and disheartened, and yield themselves prisoners, and surrender their lives to the will of the enemy. It is like a person on a journey entering unawares into a cottage where there are robbers, unless, when he is shut in, a friend come and knock at the door, or show himself at the window, and thereby terrify those villains and rescue him from ill-treatment. It is like a person falling into a cave where there is a bear with cubs, or into a pit where there are a wolf and a leopard, if his father, or brother, on seeing this, do not immediately let down to him a ladder, or a rope, and draw him up thence. It is like a person who stands, or walks, in the day-time, in a thick fog, who consequently does not know which way to turn, unless he light a lamp, and thereby show himself the place where he stands or the way in which he should walk. It is like being in the depth of winter, and short of provisions, if not supported by the hope of a harvest to come, on the return of summer. So, again, it is like a person wandering at midnight in a wood, unless he comfort himself with the hope of day, and in that hope goes to lie down, and sleeps quietly till morning. It is also like one, who, for the sake of salvation, is desirous of being instructed in the things of the Christian Religion, and who meets with mitred doctors and laurelled teachers, who expound them by terms borrowed from metaphysics, and wrap them in mysteries, unless there be some other person to explain those terms, and thereby unravel the perplexities, and to set forth from the Word, thus from the Lord, the holy things of the Church, in clear light: would he not otherwise be bewildered by the falsities respecting faiths, and the other dogmas which depend on the faith laid down, just as the links of a chain hang together unbrokenly from a hook fixed to the wall?

[5] The case would be similar in temptations and the attendant infestations from satans, unless man looked trustingly to the Lord, and fully assured himself that the whole work and ability of deliverance are from Him alone. It is for these reasons that the Coming of the Lord is so frequently foretold in the Old Prophetic Word, and for the same reasons also the Lord is proclaimed in the New Evangelic and Apostolic Word, and his Second Coming foretold; concerning which see the statements following.

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

ബൈബിൾ

 

John 19

പഠനം

   

1 So Pilate then took Jesus, and flogged him.

2 The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment.

3 They kept saying, "Hail, King of the Jews!" and they kept slapping him.

4 Then Pilate went out again, and said to them, "Behold, I bring him out to you, that you may know that I find no basis for a charge against him."

5 Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, "Behold, the man!"

6 When therefore the chief priests and the officers saw him, they shouted, saying, "Crucify! Crucify!" Pilate said to them, "Take him yourselves, and crucify him, for I find no basis for a charge against him."

7 The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God."

8 When therefore Pilate heard this saying, he was more afraid.

9 He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer.

10 Pilate therefore said to him, "Aren't you speaking to me? Don't you know that I have power to release you, and have power to crucify you?"

11 Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin."

12 At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar!"

13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called "The Pavement," but in Hebrew, "Gabbatha."

14 Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King!"

15 They cried out, "Away with him! Away with him! Crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!"

16 So then he delivered him to them to be crucified. So they took Jesus and led him away.

17 He went out, bearing his cross, to the place called "The Place of a Skull," which is called in Hebrew, "Golgotha,"

18 where they crucified him, and with him two others, on either side one, and Jesus in the middle.

19 Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS."

20 Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek.

21 The chief priests of the Jews therefore said to Pilate, "Don't write, 'The King of the Jews,' but, 'he said, I am King of the Jews.'"

22 Pilate answered, "What I have written, I have written."

23 Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat. Now the coat was without seam, woven from the top throughout.

24 Then they said to one another, "Let's not tear it, but cast lots for it to decide whose it will be," that the Scripture might be fulfilled, which says, "They parted my garments among them. For my cloak they cast lots." Therefore the soldiers did these things.

25 But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.

26 Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son!"

27 Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home.

28 After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty."

29 Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth.

30 When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.

31 Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away.

32 Therefore the soldiers came, and broke the legs of the first, and of the other who was crucified with him;

33 but when they came to Jesus, and saw that he was already dead, they didn't break his legs.

34 However one of the soldiers pierced his side with a spear, and immediately blood and water came out.

35 He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe.

36 For these things happened, that the Scripture might be fulfilled, "A bone of him will not be broken."

37 Again another Scripture says, "They will look on him whom they pierced."

38 After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body.

39 Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds.

40 So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury.

41 Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid.

42 Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there.