The Bible

 

Jérémie 41

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1 Au septième mois, Ismaël, fils de Nethania, fils d'Elischama, de la race royale, vint avec des grands du roi et dix hommes auprès de Guedalia, fils d'Achikam, à Mitspa. Là, ils mangèrent ensemble à Mitspa.

2 Alors Ismaël, fils de Nethania, se leva avec les dix hommes dont il était accompagné, et ils frappèrent avec l'épée Guedalia, fils d'Achikam, fils de Schaphan; il fit ainsi mourir celui que le roi de Babylone avait établi gouverneur du pays.

3 Ismaël tua encore tous les juifs qui étaient auprès de Guedalia à Mitspa, et les Chaldéens qui se trouvaient là, les gens de guerre.

4 Le second jour après l'assassinat de Guedalia, tandis que personne n'en savait rien,

5 il arriva de Sichem, de Silo et de Samarie, quatre-vingts hommes, qui avaient la barbe rasée et les vêtements déchirés, et qui s'étaient fait des incisions; ils portaient des offrandes et de l'encens, pour les présenter à la maison de l'Eternel.

6 Ismaël, fils de Nethania, sortit de Mitspa au-devant d'eux; il marchait en pleurant. Lorsqu'il les rencontra, il leur dit: Venez vers Guedalia, fils d'Achikam.

7 Et quand ils furent au milieu de la ville, Ismaël, fils de Nethania, les égorgea et les jeta dans la citerne, avec l'aide des gens qui l'accompagnaient.

8 Mais il se trouva parmi eux dix hommes, qui dirent à Ismaël: Ne nous fais pas mourir, car nous avons des provisions cachées dans les champs, du froment, de l'orge, de l'huile et du miel. Alors il les épargna, et ne les fit pas mourir avec leurs frères.

9 La citerne dans laquelle Ismaël jeta tous les cadavres des hommes qu'il tua près de Guedalia est celle qu'avait construite le roi Asa, lorsqu'il craignait Baescha, roi d'Israël; c'est cette citerne qu'Ismaël, fils de Nethania, remplit de cadavres.

10 Ismaël fit prisonniers tous ceux qui restaient à Mitspa, les filles du roi et tous ceux du peuple qui y demeuraient, et que Nebuzaradan, chef des gardes, avait confiés à Guedalia, fils d'Achikam; Ismaël, fils de Nethania, les emmena captifs, et partit pour passer chez les Ammonites.

11 Jochanan, fils de Karéach, et tous les chefs des troupes qui étaient avec lui, furent informés de tout le mal qu'avait fait Ismaël, fils de Nethania.

12 Ils prirent tous les hommes, et se mirent en marche pour attaquer Ismaël, fils de Nethania. Ils le trouvèrent près des grandes eaux de Gabaon.

13 Quand tout le peuple qui était avec Ismaël vit Jochanan, fils de Karéach, et tous les chefs des troupes avec lui, il en eut de la joie;

14 et tout le peuple qu'Ismaël avait emmené de Mitspa se retourna, et vint se joindre à Jochanan, fils de Karéach.

15 Mais Ismaël, fils de Nethania, se sauva avec huit hommes devant Jochanan, et alla chez les Ammonites.

16 Jochanan, fils de Karéach, et tous les chefs des troupes qui étaient avec lui, prirent tout le reste du peuple, et le délivrèrent des mains d'Ismaël, fils de Nethania, lorsqu'il l'emmenait de Mitspa, après avoir tué Guedalia, fils d'Achikam. Hommes de guerre, femmes, enfants, eunuques, Jochanan les ramena depuis Gabaon.

17 Ils se mirent en marche, et s'arrêtèrent à l'hôtellerie de Kimham près de Bethléhem, pour se retirer ensuite en Egypte,

18 loin des Chaldéens dont ils avaient peur, parce qu'Ismaël, fils de Nethania, avait tué Guedalia, fils d'Achikam, que le roi de Babylone avait établi gouverneur du pays.

   

Commentary

 

Shiloh

  
Peace

The word "Shiloh" means "peacemaker" or "peace". Peace on earth was, and is, one of the Lord's main goals in being born into the world. It is also one of His main hopes for every person he creates -- that we would enjoy states of peace that reach clear through to our souls.

The town of Shiloh was the religious center for the Children of Israel for some 300 years. The tabernacle was located there from the time of Joshua to the time of Samuel.

In Genesis 49:10, Shiloh means the coming of the Lord and the tranquility of peace. (Arcana Coelestia 6373). In Psalm 78:60, the meaning is similar: the church which is in the good of love, and so in peace. (Apocalypse Explained 811[5]). Shiloh is also used as one of the names of the Lord. (Apocalypse Explained 959[3])

However, the context is key. In Jeremiah 41:5, instead of the good of love, we find Shiloh associated with good that's been profaned: the men who come from Shechem, Shiloh and Samaria to make offerings in the newly-Babylon-ruled temple represent people who have profaned good things. (Apocalypse Explained 374[6]).

From Swedenborg's Works

 

Apocalypse Explained #959

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959. Verse 1. And I heard a voice out of the temple saying to the seven angels, signifies manifestation by the Divine truth from the Word of the evils and falsities that have devastated the church. This is evident from the signification of "a voice out of the temple," as being the Divine truth from the Word, for a "voice" signifies the Divine truth (See above, n. 261, 668); and "the temple of the tabernacle of the Testimony," out of which the voice came, signifies the Word in which is the Divine truth both natural and spiritual n. 948. Also from the signification of "the seven angels," as being manifestations (as has often been said above). And as "the seven vials" or "plagues" which they had signify the evils and falsities that have devastated the church, therefore manifestations of all the evils and falsities that have devastated the church are here signified by "the seven angels." The manifestations of these are further treated of in the following verses.

(Continuation: The Second Commandment)

[2] In the preceding chapter the first commandment of the Decalogue is treated of at the end of the several articles. In the following articles in this chapter the other commandments of the Decalogue will be treated of; and here the second commandment, "Thou shalt not profane the name of God."

In the first place, what is meant by "the name of God" shall be told, and afterwards what is meant by "profaning" it. "The name of God" means every quality by which God is worshiped. For God is in His own quality, and is His own quality. His essence is the Divine love, and His quality is the Divine truth therefrom united with the Divine good; thus with us on earth it is the Word; consequently it is said in John:

The Word was with God, and God was the Word (John 1:1).

Thence also, it is the doctrine of genuine truth and good from the Word; for worship is according to that.

[3] Now as His quality is manifold, for it comprises all things that are from Him, so He has many names; and each name involves and expresses His quality in general and in particular. He is called "Jehovah," "Jehovah of Hosts," "Lord," "Lord Jehovih," "God," "Messiah or Christ," "Jesus," "Savior," "Redeemer," "Creator," "Former," "Maker," "King," and "the Holy One of Israel," "the Rock" and "the Stone of Israel," "Shiloh," "Shaddai," "David," "Prophet," "Son of God," and "Son of man," and so on. All these names are the names of the one God, who is the Lord; and yet where they occur in the Word they signify some universal Divine attribute or quality distinct from the other Divine attributes or qualities. So, too, where He is called "Father, Son, and Holy Spirit," three are not meant, but one God; that is, there are not three Divines, but one, and this trine which is one is the Lord.

[4] Since each name signifies some distinct attribute or quality, "to profane the name of God" does not mean to profane the name itself but His quality. "Name" signifies quality for the reason that in heaven everyone is named according to his quality; and the quality of God or the Lord is everything that is from Him by which He is worshiped. For this reason, since no Divine quality of the Lord is acknowledged in hell, the Lord cannot be named there; and in the spiritual world His names cannot be uttered by anyone except so far as His Divine is acknowledged; for there all speak from the heart, thus from love and consequent acknowledgment.

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