The Bible

 

Jeremija 46

Study

   

1 Reč Gospodnja koja dođe Jeremiji proroku za narode:

2 Za Misirce, za vojsku Faraona Nehaona cara misirskog, koja beše na reci Efratu kod Harkemisa, i razbi je Navuhodonosor car vavilonski četvrte godine Joakima sina Josijinog cara Judinog.

3 Pripravite štite i štitiće, i idite u boj;

4 Prežite konje, i pojašite, konjici; postavite se sa šlemovima; utrite koplja, oblačite se u oklope.

5 Zašto ih vidim gde se poplašiše, vraćaju se natrag, junaci njihovi polomiše se i beže bez obzira? Strah je od svuda, govori Gospod.

6 Da ne uteče laki, niti se izbavi jaki; da se na severu na bregu reke Efrata spotaknu i padnu.

7 Ko je to što se diže kao potok, i vode mu se kolebaju kao reke?

8 Misir se diže kao potok i njegove se vode kolebaju kao reke; i veli: Idem, pokriću zemlju, zatrću grad i one koji žive u njemu.

9 Izlazite, konji, besnite, kola; i neka izađu junaci, Husi i Fudi, koji nose štitove, i Ludeji, koji nose i natežu luk.

10 Jer je ovaj dan Gospodu Gospodu nad vojskama dan osvete, da se osveti neprijateljima svojim; mač će ih proždreti i nasitiće se i opiće se krvlju njihovom; jer će biti žrtva Gospoda Gospoda nad vojskama u zemlji severnoj na reci Efratu.

11 Iziđi u Galad i uzmi balsama, devojko kćeri misirska; zaludu su ti mnogi lekovi, nećeš se izlečiti.

12 Narodi čuše sramotu tvoju, i vike tvoje puna je zemlja, jer se spotiču junak o junaka, te obojica padaju.

13 Reč koju reče Gospod Jeremiji proroku o dolasku Navuhodonosora cara vavilonskog da potre zemlju misirsku:

14 Javite u Misiru, i oglasite u Migdolu, oglasite i u Nofu i u Tafnesu, i recite: Stani i pripravi se, jer mač proždre šta je oko tebe.

15 Zašto se povaljaše junaci tvoji? Ne stoje, jer ih Gospod obara.

16 Čini, te se mnogi spotiču i padaju jedan na drugog, i govore: Ustani da se vratimo k narodu svom i na postojbinu svoju ispred mača nasilnikovog.

17 Viču onde: Faraon car misirski propade, prođe mu rok.

18 Tako da sam ja živ, govori car, kome je ime Gospod nad vojskama; kao Tavor među gorama i kao Karmil na moru doći će.

19 Spremi šta ti treba da se seliš, stanovnice, kćeri misirska; jer će Nof opusteti i spaliće se da neće niko živeti u njemu.

20 Misir je lepa junica; ali pogibao ide, ide sa severa.

21 I najamnici su njegovi usred njega kao teoci ugojeni, ali se i oni obrnuše i pobegoše, ne ostaše, jer dođe na njih dan nesreće njihove, vreme pohođenja njihovog.

22 Glas će njihov ići kao Glas zmijinji, jer oni idu s vojskom i doći će sa sekirama na nj kao oni koji seku drva.

23 I oni će poseći šumu njegovu, govori Gospod, ako joj i nema mere, jer ih je više nego skakavaca i nema im broja.

24 Posrami se kći misirska, predana je u ruke narodu severnom.

25 Govori Gospod nad vojskama, Bog Izrailjev: Evo, ja ću pohoditi ljudstvo u Noji, i Faraona i Misir i bogove njegove i careve njegove, Faraona i sve koji se uzdaju u nj.

26 I daću ih u ruke onima koji traže dušu njihovu, u ruke Navuhodonosoru caru vavilonskom i u ruke slugama njegovim; a posle će biti naseljen kao pre, govori Gospod.

27 A ti se ne boj, slugo moj Jakove, i ne plaši se, Izrailju, jer evo ja ću te izbaviti iz daleke zemlje i seme tvoje iz zemlje ropstva njegovog; i Jakov će se vratiti i počivaće, i biće miran i niko ga neće plašiti.

28 Ti se ne boj, slugo moj Jakove, govori Gospod, jer sam ja s tobom; jer ću učiniti kraj svim narodima, u koje te prognah, ali tebi neću učiniti kraja, nego ću te pokarati s merom, a neću te ostaviti sasvim bez kara.

   

From Swedenborg's Works

 

Apocalypse Explained #812

Study this Passage

  
/ 1232  
  

812. If any one killeth with the sword, he must be killed with the sword. This signifies that those who imbue others with falsities shall be imbued with falsities from hell, is evident from the signification of a sword (gladius) and a sword (machaera), as denoting truth combating against falsity, and, in the opposite sense, falsity combating against truth; in the present case falsity combating against truth. Hence to kill with a sword denotes to destroy truths by falsities, and also to imbue with falsities; and from the signification of, he must be killed with the sword, as denoting to be imbued with falsities from hell.

The reason why these are imbued with falsities from hell is, that they have shut heaven against themselves by falsities. And when heaven is shut against any one, then hell is open to him; for a man must be either in heaven or hell. He cannot be between both. Consequently, when any one shuts heaven against himself, he opens hell to himself; and from hell nothing but falsities of evil can arise, with which he becomes imbued. No other falsities, however, shut heaven, but those that are from evil. For there are falsities of various kinds - falsities of ignorance, falsities of religion, and falsities from a non-understanding of the Word. In short, falsities that lead to a life of evil, and proceed from a life of evil, because they are from hell, close heaven. From these it is evident, that if any one killeth with the sword, he must be killed with the sword, signifies that those who imbue others with falsities will be imbued with falsities from hell.

[2] The signification of the words which the Lord spoke to Peter is similar:

"All those that take the sword, must perish with the sword" (Matthew 26:52).

This was said to Peter, because he represented the truth of faith, and also the falsity of faith. Therefore by taking the sword and perishing with it, was signified to receive the falsity of faith, and to perish thereby.

The reason why those signified by this beast, that is, those who by reasonings confirm the separation of faith from life, are those who kill with a sword, and are killed with a sword, that is, imbue others with falsities, and are themselves imbued with falsities from hell, is, that the dogma concerning faith alone excludes all truths and rejects all goods. That faith alone excludes all truths is evident, for they insist that we are saved by this merely, "That the Lord endured the cross for our sins, and thereby took away the condemnation of the law, and so redeemed us." And because it is their desire that this single principle, which they call faith itself, should be saving, they do not take any pains to learn truths, although it is truths that teach man how he must live; and consequently they are many. That faith alone also rejects goods, follows from the dogma itself, which is that faith alone justifies without good works; so that the essential goods of love to God, and the goods of charity towards the neighbour, are regarded as of no account.

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

The Bible

 

Jeremiah 22:22

Study

       

22 The wind shall feed all your shepherds, and your lovers shall go into captivity: surely then you will be ashamed and confounded for all your wickedness.