The Bible

 

Jeremija 49

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1 Za sinove Amonove: Ovako veli Gospod: Zar Izrailj nema sinove? Zar nema naslednike? Zašto Malhom nasledi zemlju Gadovu? I zašto se narod njegov naseli u njegovim gradovima?

2 Zato evo idu dani, govori Gospod, kad ću učiniti da se čuje vika ubojna u Ravi sinova Amonovih, i ona da bude gomila razvalina, i sela njena popaljena ognjem; i Izrailj će ovladati onima koji behu njim ovladali, govori Gospod.

3 Ridaj Esevone, jer je Gaj opustošen, vičite sela ravska, pripašite oko sebe kostret, naričite i trčite oko plotova; jer će Malhom otići u ropstvo, sveštenici njegovi i knezovi njegovi skupa.

4 Što se hvališ dolinama? Rastopila se dolina tvoja, kćeri odmetnico! Koja se uzdaš u blago svoje: Ko bi udario na me?

5 Evo ja ću pustiti na te strah od svuda unaokolo, govori Gospod Gospod nad vojskama, i raspršaćete se svi, i neće biti nikoga da skupi bežan.

6 Ali ću posle povratiti roblje sinova Amonovih, govori Gospod.

7 Za Edoma, ovako veli Gospod nad vojskama: Zar nema više mudrosti u Temanu? Nesta li saveta razumnima? Iščile li mudrost njihova?

8 Bežite, obratite pleći, zavrite se duboko, stanovnici dedanski, jer ću pustiti na Isava pogibao njegovu u vreme kad ću ga pohoditi.

9 Da ti dođu berači, ne bi li ti ostavili pabiraka? Da dođu lupeži noću, ne bi li odneli koliko im je dosta?

10 Ali ja ogoluznih Isava, otkrih potaje njegove da se ne može sakriti; propade seme njegovo, braća njegova i susedi njegovi, niko ne osta.

11 Ostavi sirote svoje, ja ću im život sačuvati, i udovice tvoje neka se uzdaju u me.

12 Jer ovako veli Gospod: Evo, koji ne bi trebalo da piju iz čaše, doista će piti; a ti li ćeš ostati bez kara? Nećeš ostati bez kara, nego ćeš zacelo piti.

13 Jer sobom se zaklinjem, govori Gospod, da će Vosora biti pustoš, rug, čudo i prokletstvo, i svi će gradovi njeni biti pustinja večna.

14 Čuh glas od Gospoda, i glasnik bi poslan k narodima da reče: Skupite se i idite na nju, i dignite se u boj.

15 Jer gle, učiniću te da budeš mali među narodima i prezren među ljudima.

16 Obest tvoja i ponositost srca tvog prevari tebe, koji živiš u raselinama kamenim i držiš se visokih humova; da načiniš sebi gnezdo visoko kao orao, i odande ću te svaliti, govori Gospod.

17 I zemlja će edomska biti pustinja, ko prođe mimo nju, svak će se čuditi i zviždati radi svih rana njenih.

18 Kao kad se zatre Sodom i Gomor i susedstvo njihovo, veli Gospod, neće se naseliti onde niko niti će se baviti onde sin čovečji.

19 Gle, kao lav izaći će podižući se više nego Jordan na stan Silnoga; ali ću ga brzo oterati iz te zemlje, i postaviću nad njom onog ko je izabran; jer ko je kao ja? I ko će se preti sa mnom? I koji će mi pastir odoleti?

20 Zato čujte nameru Gospodnju što je naumio za Edomce i misli njegove što je smislio za stanovnike temanske: zaista najmanji iz stada razvlačiće ih, zaista će opusteti stan s njima.

21 Od praske padanja njihovog zemlja će se tresti, i vika će se njihova čuti na crvenom moru.

22 Gle, doći će i doleteće kao orao i raširiće krila svoja nad Vosorom, i biće srce u junaka edomskih kao srce u žene koja se porađa.

23 Za Damask. Posrami se Emat i Arfad, jer ču zle glase; rastopiše se, strah je na moru, ne može se umiriti.

24 Damask klonu, obrati se da beži, drhat ga poduze, tuga i bolovi osvojiše ga kao porodilju.

25 Kako se ne ostavi slavni grad? grad radosti moje?

26 Zato će popadati mladići njegovi na ulicama njegovim, i svi će vojnici njegovi izginuti u onaj dan, govori Gospod nad vojskama.

27 I raspaliću oganj u zidovima damaštanskim, i proždreće dvore Ven-Adadove.

28 Za Kidar i za carstva asorska, koja razbi Navuhodonosor car vavilonski, ovako veli Gospod: Ustanite, idite na Kidar, i zatrite sinove istočne.

29 Uzeće im šatore i stada, zavese njihove i sudove njihove i kamile njihove oteće, i vikaće na njih strašno odsvuda.

30 Bežite, selite se daleko, sakrijte se duboko, stanovnici asorski, govori Gospod, jer je Navuhodonosor car vavilonski namerio nameru protiv vas, i smislio misao protiv vas.

31 Ustanite, idite k narodu mirnom, koji živi bez straha, govori Gospod, koji nema vrata ni prevornica, žive sami.

32 I kamile će njihove biti plen, i mnoštvo stoke njihove grabež, i rasejaću ih u sve vetrove, one što se s kraja strižu, i dovešću pogibao na njih sa svih strana, govori Gospod.

33 I Asor će biti stan zmajevski, pustinja do veka: niko se neće onde naseliti, niti će se baviti u njemu sin čovečji.

34 Reč Gospodnja koja dođe Jeremiji proroku za Elam, u početku carovanja Sedekije cara Judinog, govoreći:

35 Ovako veli Gospod nad vojskama: Evo, ja ću slomiti luk Elamu, glavnu silu njegovu;

36 I dovešću na Elam četiri vetra s četiri kraja nebesa, i u sve te vetrove rasejaću ih, tako da neće biti naroda kuda neće otići prognanici elamski.

37 I uplašiću Elamce pred neprijateljima njihovim, i pred onima koji traže dušu njihovu; i pustiću zlo na njih, žestinu gneva svog, govori Gospod, i pustiću za njima mač dokle ih ne zatrem.

38 I namestiću presto svoj u Elamu, i istrebiću odande cara i knezove, govori Gospod.

39 Ali u poslednje vreme povratiću roblje elamsko, govori Gospod.

   

From Swedenborg's Works

 

Apocalypse Explained #919

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919. (Verse 19) And the angel thrust in his sickle into the earth, and gathered the vintage of the vineyard of the earth. That this signifies that this was done, is evident from what has been just said in the above article.

That vineyard signifies the spiritual church is evident from the passages in the Word, where vineyard is mentioned:

As in Isaiah 1:8; 3:14; 5:1-10; 16:10; 36:17; 37:30; 65:21; Jeremiah 12:10; 32:15; 35:7, 9; 39:10; Ezekiel 28:26; Hosea 2:15; Amos 4:9; 5:11, 17; 9:14; Micah 1:6; Zephaniah 1:13; 1 Sam. 8:14, 15; Psalm 107:37; Matthew 20:1-8; 21:28, 38-41; Mark 12:1-9; Luke 13:6, 7; 20:9-16. And concerning a vine, see John 15:1-12.

Besides, in the historical parts of the Word. From which it is clearly evident that by a vineyard the church is meant; see also above (n. 376, 403, 638, 918), where many passages in which vineyard is mentioned are explained.

From the signification of vineyard it is evident, that by gathering the vintage, is signified to collect for uses those things that are to be serviceable to the understanding, and to impart intelligence and wisdom; and, in the opposite sense, to devastate the church as to spiritual good, and consequently as to the affection and understanding of truth. In this opposite sense, vintage and to gather the vintage are mentioned when there are no longer any clusters or grapes remaining; which, in the spiritual sense, signifies that all spiritual good, and thence all truth which in itself is truth, is destroyed; and this is chiefly effected in the church by falsifications of the Word. Also when evil of life corrupts all good, and then the falsity of doctrine perverts all truth; this is described also by devastators and thieves. That, therefore, by gathering the vintage is signified devastation, is evident from the following passages.

[2] In Isaiah:

"A cry over the wine in the streets; all joy shall be commingled; the gladness of the earth shall be banished. The remainder in the city shall be wasteness, and the gate shall be smitten even to devastation. For so shall it be in the midst of the earth, as the shaking of the olive tree, as the gleanings when the vintage is done" (24:11, 12, 13).

By these words mourning over the devastation of the church as to celestial good, and as to spiritual good, is described; which, in its essence, is truth from celestial good. Devastation is compared to the shaking of an olive tree, and to the gleanings when the vintage is done; but the particulars of this passage may be seen explained above (n. 313, 638).

[3] In the same:

"Ye confident daughters in your ears perceive my word; year upon year shall ye be moved, ye confident; for the vintage is ended, the gathering shall not come" (32:9, 10).

By confident daughters are signified those in the church who love falsities more than truths. That truths with them are successively diminished and in every state, is signified by being moved year upon year. The devastation of all truth even till there is nothing remaining, is signified by the vintage being ended, and the gathering not coming.

[4] In Jeremiah:

"Upon thy fruits of autumn, and upon thy vintage, hath the spoiler fallen, whence gladness is gathered and joy out of Carmel" (48:32, 33).

By the fruits of autumn are signified the goods of the church, by the vintage are signified the truths thereof; for bread, which is there meant by the fruit of autumn, signifies the good of the church, and wine, which is of the vintage, signifies the truth thereof. By the spoiler who fell upon them, is signified evil and falsity therefrom. That the delight of spiritual and celestial love, which is the very joy of the heart, is about to perish, is signified by gladness and joy being gathered out of Carmel.

[5] In Micah:

"Woe is me! I am become as the gatherings of the summer, as the gleanings of the vintage: not a cluster to eat: my soul desireth the first-fruit" (7:1).

As the gleanings of the vintage, not a cluster to eat, signifies the devastation of the church being such that there is no longer any good and truth. The rest may be seen explained in the article just preceding.

In Jeremiah:

"If the grape-gatherers come to thee, they will not leave any gleanings: if thieves in the night, they will destroy sufficiency" (49:9).

In Obadiah:

"If thieves come to thee, if destroyers by night, when thou shalt be cut off, will they not steal till they have enough? if the grape-gatherers come to thee, will they leave any clusters?" (vers. 4, 5).

By the grape-gatherers are signified falsities, and by thieves evils, which devastate the truths and goods of the church. But by destroyers are signified both falsities and evils. By their not leaving any clusters, is signified there not being any goods because there are no truths. But by gathering the vintage, is signified to gather for uses such things especially as are to be serviceable to the understanding,

In Jeremiah 6:9; Leviticus 19:10; 26:5; Deuteronomy 20:6, 7; 24:21.

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

From Swedenborg's Works

 

Heaven and Hell #2

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2. THE GOD OF HEAVEN IS THE LORD

First of all it must be known who the God of heaven is, since upon that all the other things depend. Throughout all heaven no other than the Lord alone is acknowledged as the God of heaven. There it is said, as He Himself taught,

That He is one with the Father; that the Father is in Him, and He in the Father; that he who sees Him sees the Father; and that everything that is holy goes forth from Him (John 10:30, 38; 14:9-11; 16:13-15).

I have often talked with angels on this subject, and they have invariably declared that in heaven they are unable to divide the Divine into three, because they know and perceive that the Divine is One and this One is in the Lord. They also said that those of the church who come from this world having an idea of three Divine beings cannot be admitted into heaven, since their thought wanders from one Divine being to another; and it is not allowable there to think three and say one. 1 Because in heaven everyone speaks from his thought, since speech there is the immediate product of the thought, or the thought speaking. Consequently, those in this world who have divided the Divine into three, and have adopted a different idea of each, and have not made that idea one and centered it in the Lord, cannot be received into heaven, because in heaven there is a sharing of all thoughts, and therefore if any one came thinking three and saying one, he would be at once found out and rejected. But let it be known that all those who have not separated what is true from what is good, or faith from love, accept in the other life, when they have been taught, the heavenly idea of the Lord, that He is the God of the universe. It is otherwise with those who have separated faith from life, that is, who have not lived according to the precepts of true faith.

Footnotes:

1. [Swedenborg's footnote] Christians were examined in the other life in regard to their idea of the one God and it was found that they held the idea of three Gods (Arcana Coelestia 2329, 5256, 10736, 10738, 10821).

A Divine trinity in the Lord is acknowledged in heaven (14-15, 1729, 2005, 5256, 9303).

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