The Bible

 

Jeremias 40

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1 Det Ord, som kom fra HE EN til Jeremias, efter at livvagtens øverste Nebuzaradan havde løsladt ham i ama; han lod ham hente, medens han var bundet med Lænker iblandt alle Fangerne fra Jerusalem, og Juda, der førtes til Babel.

2 Livvagts øverste lod Jeremias hente og sagde til ham: "HE EN din Gud har udtalt denne Ulykke over dette Sted,

3 og HE EN lod det ske og gjorde, hvad han havde sagt, fordi I syndede mod HE EN og ikke adlød hans, øst; derfor timedes dette eder.

4 Se, nu tager jeg i Dag Lænkerne af dine Hænder. Hvis det tykkes dig godt at drage med mig til Babel, så drag med, og jeg vil have Øje med dig; men tykkes det dig ilde, så lad være! Se, hele Landet står dig åbent; gå, hvor det tykkes dig godt og ret!"

5 Og da han tøvede med at vende tilbage, tilføjede han: "Så vend tilbage til Gedalja Sjafans Søn Ahikams Søn, som Babels konge har sat over Judas Land, og bosæt dig hos, ham iblandt Folket, eller gå, hvor som helst det tykkes dig ret!" Og Livvagts øverste gav ham ejsetæring og Gave og lod ham gå.

6 Jeremias gik da til Gedalja, Ahikams Søn, i Mizpa og bosatte sig hos ham iblandt Folket, der var levnet i Landet.

7 Da alle Hærførerne, som var ude i åbent Land, og deres Mænd hørte, at Babels konge havde sat Gedalja, Ahikams Søn, over Landet og over Mænd, kvinder og Børn og dem af den fattige Befolkning i Landet, som ikke var ført til Babel,

8 kom de til Gedalja i Mizpa: Jisjmael Netanjas Søn Johanan Kareas Søn. Seraja Tanhumets Søn, Netofatiten Efajs Sønner og Jezanja Maakatitens Søn, med deres Mænd.

9 Og Gedalja, Sjafans Søn Ahikams Søn, tilsvor dem og deres Mænd således: "Frygt ikke for at stå under Kaldæerne; bosæt eder i Landet og underkast eder Babels Konge, så skal det gå eder vel.

10 Se, selv bliver jeg i Mizpa for at tage mod Kaldæerne, når de kommer til os; men I skal samle Vin, Frugt og Olie i eders Kar og bo i de Byer, I tager i Eje!"

11 Og da også alle de Judæere, der var i Moab, hos Ammoniterne, i Edom og alle de andre Lande, hørte, at Babels Konge havde levnet Juda en est og sat Gedalja. Sjafans Søn Ahikams Søn, over dem,

12 vendte de alle tilbage fra alle de Steder, som de var fordrevet til, og kom til Judas Land til Gedalja i Mizpa; og de indsamlede Vin og Frugt i store Måder.

13 Men Johanan, Kareas Søn, og alle de andre Hærførere, som havde været ude i åbent Land, kom til Gedalja i Mizpa

14 og sagde: "Mon du ved, at Baalis, Ammoniternes Konge, har sendt Jisjmael, Netanjas Søn, for at myrde dig?" Men Gedalja, Ahikams Søn, troede dem ikke.

15 Da sagde Johanan, Kareas Søn, i al Hemmelighed til Gedalja I Mizpa: "Lad mig gå hen og myrde Jisjmael, Netanjas Søn; ingen skal få det at vide. Hvorfor skal han myrde dig, så at hele Juda, som har samlet sig om dig, splittes, og Judas est går til Grunde?"

16 Men Gedalja, Ahikas Søn, svarede Johanan, Kareas Søn: "Det må du ikke gøre, thi du lyver om Jisjmael!"

   


The Project Gutenberg Association at Carnegie Mellon University

Commentary

 

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.

(References: 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)