ബൈബിൾ

 

Jeremias 36

പഠനം

   

1 At nangyari nang ikaapat na taon ni Joacim na anak ni Josias, na hari sa Juda, na ang salitang ito ay dumating kay Jeremias na mula sa Panginoon, na nagsasabi,

2 Kumuha ka ng isang balumbon, at iyong isulat doon ang lahat na salita na aking sinalita sa iyo laban sa Israel, at laban sa Juda, at laban sa lahat ng mga bansa, mula nang araw na magsalita ako sa iyo, mula nang kaarawan ni Josias, hanggang sa araw na ito.

3 Marahil ay maririnig ng sangbahayan ni Juda ang lahat na kasamaan na aking pinanukalang gawin sa kanila; upang humiwalay bawa't isa sa kanila sa kaniyang masamang lakad; upang aking maipatawad ang kanilang kasamaan at ang kanilang kasalanan.

4 Nang magkagayo'y tinawag ni Jeremias si Baruch na anak ni Nerias; at sinulat ni Baruch ang lahat ng salita ng Panginoon na mula sa bibig ni Jeremias, na sinalita niya sa kaniya, sa balumbon.

5 At si Jeremias ay nagutos kay Baruch, na nagsasabi, Ako'y nakukulong; hindi ako makapasok sa bahay ng Panginoon:

6 Kaya't pumaroon ka, at basahin mo sa balumbon, ang iyong isinulat na mula sa aking bibig, ang mga salita ng Panginoon sa mga pakinig ng bayan sa bahay ng Panginoon sa kaarawan ng pagaayuno; at iyo ring babasahin sa mga pakinig ng buong Juda na lumabas sa kanilang mga bayan.

7 Marahil ay maghaharap sila ng kanilang daing sa harap ng Panginoon, at hihiwalay bawa't isa sa kaniyang masamang lakad; sapagka't malaki ang galit at ang kapusukan na sinalita ng Panginoon laban sa bayang ito.

8 At ginawa ni Baruch na anak ni Nerias ang ayon sa lahat na iniutos sa kaniya ni Jeremias na propeta, na binasa sa aklat ang mga salita ng Panginoon sa bahay ng Panginoon.

9 Nangyari nga nang ikalimang taon ni Joacim na anak ni Josias, na hari sa Juda nang ikasiyam na buwan, na ang buong bayan sa Jerusalem, at ang buong bayan na nanggaling sa mga bayan ng Juda sa Jerusalem, ay nagtanyag ng ayuno sa harap ng Panginoon.

10 Nang magkagayo'y binasa ni Baruch sa balumbon ang mga salita ni Jeremias sa bahay ng Panginoon, sa silid ni Gemarias na anak ni Saphan na kalihim, sa mataas na looban sa pasukan ng bagong pintuang-daan ng bahay ng Panginoon, sa mga pakinig ng buong bayan.

11 At nang marinig ni Micheas na anak ni Gemarias, na anak ni Saphan, ang lahat na salita ng Panginoon mula sa aklat,

12 Siya'y bumaba sa bahay ng hari, sa loob ng silid ng kalihim: at, narito, lahat ng prinsipe ay nangakaupo roon, si Elisama na kalihim, at si Delaias na anak ni Semeias, at si Elnathan na anak ni Achbor, at si Gemarias na anak ni Saphan, at si Sedechias na anak ni Ananias, at ang lahat na prinsipe.

13 Nang magkagayo'y ipinahayag ni Micheas sa kaniya ang lahat na salita na kaniyang narinig, nang basahin ni Baruch ang aklat sa mga pakinig ng bayan.

14 Kaya't sinugo ng lahat na prinsipe si Jehudi na anak ni Nethanias, na anak ni Selemias, na anak ni Chusi, kay Baruch, na nagsasabi, Tangnan mo sa iyong kamay ang balumbon na iyong binasa sa mga pakinig ng bayan, at parito ka. Sa gayo'y tinangnan ni Baruch na anak ni Nerias ang balumbon sa kaniyang kamay, at naparoon sa kanila.

15 At sinabi nila sa kaniya, Ikaw ay umupo ngayon, at basahin mo sa aming mga pakinig. Sa gayo'y binasa ni Baruch sa kanilang pakinig.

16 Nangyari nga, nang kanilang marinig ang lahat na salita, sila'y nagharapharapan sa takot, at nagsabi kay Baruch, Tunay na aming sasalitain sa hari ang lahat na salitang ito?

17 At kanilang tinanong si Baruch, na sinasabi, Iyong saysayin ngayon sa amin, Paanong isinulat mo ang lahat ng salitang ito sa kaniyang bibig?

18 Nang magkagayo'y sumagot si Baruch sa kanila, Kaniyang sinalita ang lahat na salitang ito sa akin ng kaniyang bibig, at aking isinulat ng tinta sa aklat.

19 Nang magkagayo'y sinabi ng mga prinsipe kay Baruch, Yumaon ka, magtago ka, ikaw at si Jeremias, at huwag maalaman ng tao ang inyong karoroonan.

20 At kanilang pinasok ang hari sa looban; nguni't kanilang inilagay ang balumbon sa silid ni Elisama na kalihim; at kanilang isinaysay ang lahat na salita sa mga pakinig ng hari.

21 Sa gayo'y sinugo ng hari si Jehudi upang kunin ang balumbon; at kaniyang kinuha sa silid ni Elisama na kalihim. At binasa ni Jehudi sa mga pakinig ng hari, at sa mga pakinig ng lahat na prinsipe na nangakatayo sa tabi ng hari.

22 Ang hari nga ay nakaupo sa bahay na tagginaw sa ikasiyam na buwan: at may apoy sa apuyan na nagniningas sa harap niya.

23 At nangyari, ng mabasa ni Jehudi ang tatlo o apat na dahon, na pinutol ng hari ng lanseta, at inihagis sa apoy na nasa apuyan, hanggang sa masupok ang buong balumbon sa apoy na nasa apuyan.

24 At sila'y hindi nangatakot o hinapak man nila ang kanilang mga suot, maging ang hari, o ang sinoman sa kaniyang mga lingkod na nakarinig ng lahat ng salitang ito.

25 Bukod dito'y si Elnathan, at si Delaias, at si Gemarias ay namanhik sa hari na huwag niyang sunugin ang balumbon; nguni't hindi niya dininig sila.

26 At nagutos ang hari kay Jerameel na anak ng hari, at kay Seraias na anak ni Azriel, at kay Selemias na anak ni Abdeel, upang hulihin si Baruch na kalihim at si Jeremias na propeta: nguni't ikinubli ng Panginoon.

27 Nang magkagayo'y dumating ang salita ng Panginoon kay Jeremias pagkatapos na masunog ng hari ang balumbon, at ang mga salita na sinulat ni Baruch na mula sa bibig ni Jeremias, na nagsasabi:

28 Kumuha ka uli ng ibang balumbon, at sulatan mo ng lahat na dating salita na nasa unang balumbon na sinunog ni Joacim na hari sa Juda.

29 At tungkol kay Joacim na hari sa Juda ay iyong sasabihin, Ganito ang sabi ng Panginoon, Iyong sinunog ang balumbon na ito, na iyong sinasabi, Bakit mo isinulat doon, na sinasabi, Tunay na ang hari sa Babilonia ay paririto at sisirain ang lupaing ito, at papaglilikatin dito ang tao at ang hayop?

30 Kaya't ganito ang sabi ng Panginoon, tungkol kay Joacim na hari sa Juda, Siya'y mawawalan ng uupo sa luklukan ni David; at ang kaniyang bangkay sa araw ay mahahagis sa init, at sa gabi ay sa hamog.

31 At aking parurusahan siya at ang kaniyang binhi at ang kaniyang mga lingkod dahil sa kanilang kasamaan; at aking dadalhin sa kanila, at sa mga nananahan sa Jerusalem, at sa mga tao ng Juda, ang buong kasamaan na aking sinalita laban sa kanila, nguni't hindi nila dininig.

32 Nang magkagayo'y kumuha si Jeremias ng ibang balumbon, at ibinigay kay Baruch na kalihim, na anak ni Nerias, na sumulat doon ng mula sa bibig ni Jeremias ng lahat ng mga salita ng aklat na sinunog sa apoy ni Joacim na hari sa Juda; at nagdagdag pa sa mga yaon ng maraming gayong salita.

   

വ്യാഖ്യാനം

 

Wine

  

Wine played a key role in the ancient world, where safe, reliable water sources were scarce. It could be stored for long periods of time; if lightly fermented it was rich in sugar content; it was high in mineral content; it tasted good and generally had intoxicating qualities. Thus it was a valuable commodity and treated with reverence.

Wine is, of course, made from grapes. Grapes – sweet, juicy, nutritious and full of energy-rich fructose – represent the Lord's own exquisite desire to be good to us. That's powerful stuff! But grapes have a short shelf life; you might eat a bunch for a burst of energy, but you can't exactly carry them around with you for long-term sustenance. And so it is with desires for good: They tend to come to us in energizing bursts, but fade away fairly quickly. We need something more stable and lasting.

At some point in the distant past people figured out that if you squeeze the juice from the grapes and let it ferment, the result is a liquid that offers that stability: wine. The spiritual meaning works the same way; if we examine our desires for good, try to understand and think about how to apply them, what we will get are concepts about what good really is, how to recognize it and how to make it happen. And just like the wine, these ideas offer stability and portability. For instance, finding a wallet full of cash on the sidewalk might severely test our desire to be honest, but the idea that "you shall not steal" is pretty hard to shake.

Wine, then, on the deepest level represents divine truth flowing from divine goodness – the true principles that arise from the fact that the Lord loves us and desires everything good for us.

Wine comes in many varieties, though, and is used in many ways. Depending on context it can represent truth that arises from a desire for good on much more mundane levels. You want your children to be healthy so you make them brush their teeth even though they complain and it's a pain in the neck; the truth that brushing their teeth is good for them is wine on a very day-to-day level.

In some cases wine can also actually represent good things that arise from true ideas, something of a reverse from its inmost meaning. This happens when we are in transitional stages, setting higher ideas and principles above our less-worthy desires in an effort to reshape our actions. In that case our principles are the things being squeezed, with good habits the result.

There is also, of course, a darker side to wine. There is a good deal of debate about just how much alcohol wine had in Biblical times, and some of it may indeed have been more like concentrated grape juice. But there are also many references to wine and drunkeness, so some of it, at least, was fairly potent.

On a spiritual level, getting drunk on wine represents relying too much on our ideas, taking logic to such an extreme that we forget the good things we were trying to achieve in the first place.

(റഫറൻസുകൾ: Apocalypse Explained 376 [1-40], 1152; Apocalypse Revealed 316, 635; Arcana Coelestia 1071 [1-5], 1727, 3580 [1-4], 5117 [7], 6377, 10137 [1-10]; The Apocalypse Explained 329 [2-4]; The New Jerusalem and its Heavenly Doctrine 219)

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Apocalypse Explained #1152

ഈ ഭാഗം പഠിക്കുക

  
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1152. And wine and oil signifies profaned worship from truths and goods that are from a celestial origin. This is evident from the signification of "wine," as being truth (of which presently); also from the signification of "oil," as being good from a celestial origin (See n. 375). "Wine" signifies truth from a celestial origin because it is here joined with "oil" which means good from that origin. For in this verse, as in the former, there are pairs, of which one signifies what belongs to truth, and the other what belongs to good, both from the same origin; and from this it follows that "wine" signifies truth from a celestial origin, because "oil" signifies good from that origin. That "wine" in the Word signifies truth or spiritual good may be seen above (n. 376); for truth from a celestial origin coincides with spiritual good. It is the same with oil; when the oil of holy anointing is meant, "oil" signifies the good of celestial love, but when the oil with which they anointed themselves on festal days is meant, it signifies the good of spiritual love.

(Continuation respecting the Athanasian Faith)

[2] It has been said above that it is a law of the Divine providence that man himself should compel himself; but this means that he should compel himself from evil, and does not mean that he should compel himself to good; for it is possible for man to compel himself from evil, but not to compel himself to good that in itself is good. For when a man compels himself to good and has not compelled himself from evil he does good from himself and not from the Lord, for he compels himself to it for the sake of self, or for the sake of the world, or for the sake of recompense, or from fear; and such good is not in itself good, because the man himself or the world or recompense is in it as its end, and not the good itself, thus neither the Lord; and it is love and not fear that makes good to be good. For example, to compel oneself to do good to one's neighbor, to give to the poor, to endow churches, to do what is righteous, thus to compel oneself to charity and truth before compelling oneself from evils and thereby removing them, would be like a palliative treatment by which the disease or ulcer is healed externally; or like an adulterer compelling himself to act chastely, or a proud man to act humbly, or a dishonest man to act honestly in external conduct.

[3] But when a man compels himself from evils he purifies his internal, and when that is purified he does good from freedom without compelling himself to do it; for so far as a man compels himself from evil so far he comes into heavenly freedom, and everything good that is in itself good is from that freedom, and to such good man does not compel himself. The appearance is that compelling oneself from evil and compelling oneself to good necessarily go together, but they do not. I know from the evidence of experience of many who have compelled themselves to do goods, but not from evils; and when such were explored it was found that evils from within clung to the goods, and in consequence their goods were like idols or images made of clay or dung; and it was said that such persons believe that God may be gained over by praise and gifts, even from an impure heart. Nevertheless, before the world a man may compel himself to goods without compelling himself from evil, since in the world he is rewarded for so doing; for in the world the external is regarded and rarely the internal; but before God it is not so.

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