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

 

Arcana Coelestia #10184

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10184. 'Its roof' means what is inmost. This is clear from the meaning of 'the roof' as what is inmost. One reason why 'the roof' has this meaning is that it is the uppermost or highest part, and that which is uppermost or highest means what is inmost, in accord with what has been shown above in 10181; and another reason is that 'the roof' has the same meaning as the head on a person's body. For all representatives on the natural level resemble the human form and carry the same meaning as the parts of it they resemble, 9496. For the meaning of 'the head' as what is inmost, see 5328, 6436, 7859, 9656, 9913, 9914. What is inmost meant here by 'the roof of the altar of incense' is the inmost component of worship. Within worship there are levels similar to those within the person offering it, namely an inmost level, a middle level, and an outward level. The inmost is called celestial, the middle is called spiritual, and the outward is called natural, 4938, 4939, 9992, 10005, 10017, 10068. These degrees are by virtue of correspondence meant by the head, breast, and feet, and in like manner by the roof, walls, and horns of the altar of incense.

[2] Since 'the roof' means that which is celestial, which is what is inmost, it also means good, for in all places good is inmost, while truth emanates from it just as, to use a comparison, light does from a flame. This is what should be understood by 'the roof' in Matthew,

Then let him who is on the roof of the house not go down to take anything out of his house. Matthew 24:17; Mark 13:15; Luke 17:31.

This refers to the last times of the Church. 'Being on the roof' means the state of a person in whom good is present, and 'going down to take anything out of the house' means going back to a previous state, see 3652 and the places referred to in 9274. And in Jeremiah,

On all the roofs of Moab and in its streets there is mourning everywhere. Jeremiah 48:38.

'Mourning on all roofs' means the ruination of all forms of good among those meant in the representative sense by Moab, that is, those in whom natural good is present, who easily allow themselves to be led astray, 2468; and 'mourning in the streets' means the ruination of all truths, truths being meant by 'streets', see 2336.

[3] Since 'the roof' meant good the houses of the ancients had roofs on which they used to walk and on which they also used to worship, as becomes clear from 1 Samuel 9:25-26; 2 Samuel 11:2; Zephaniah 1:5. In Moses,

When you build a new house you shall make a parapet for your roof, that you may not bring blood 1 on your house if someone falls from it. You shall not sow your vineyard with mixed seed, lest the yield from the seed which you have sown and from the produce of your vineyard be forfeited 2 . You shall not plough with an ox and an ass together. You shall not wear a garment made of wool and flax mixed together 3 . Deuteronomy 22:8-11.

[4] From these quotations it is again evident that 'the roof' means the good of love, for the commands in them each embody similar meanings which only the internal sense can make evident. That is, they mean that one who is governed by good, which is the state of a person who has been regenerated, must not return to the state of truth, which was that person's previous state, or his state when being regenerated. During this state the person is led by means of truth towards good, that is, partly from self; but in the state which comes after it, that is to say, when the person has been regenerated, he is led by good, that is, by the Lord by means of good.

[5] This is the arcanum that lies within each of those commands, and so is akin to that which occurs in the Lord's words in Matthew,

Then let him who is on the housetop not come down to take anything out of his house; and let him who is in the field not turn back to take his clothes. Matthew 24:17-18.

In Mark,

Let him who is on the roof not go down into the house, nor go in to fetch anything out of his house. And let him who is in the field not turn back again to fetch his garment. Mark 13:15-16.

And in Luke,

On that day, whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field, let him likewise not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

[6] Who can fail to see that these places contain the arcana of heaven? For if they did not contain them, what point would there be to telling people not to come down from the housetop, not to turn back from the field and return to their house, and to remember Lot's wife? Such arcana are in like manner contained in those laws in Moses which declare that they should make a parapet around their roof, so that there would be no blood 1 if they fell, and immediately after that the field should not be sown with a mixture of seed and the produce of the vineyard, that it should not be ploughed with an ox and an ass together, and that they should not wear a garment made of wool and flax mixed together. 'The roof' means good, and 'to be on the housetop' or on the roof means a person's state when that person is governed by good. 'Falling' from the roof means sinking back into the previous state, while 'blood' means the violence done then to goodness and truth, 374, 1005, 4735, 6978, 7317, 7326. 'The vineyard' means the Church among mankind; 'the produce of the vineyard' means the state of truth, 9139; and 'the seed' of wheat or barley means the state of good, 3941, 7605. 'An ox' also means good, and 'ploughing with an ox' the state of good, 2781, 9135; and 'wool' and 'wearing a garment made of wool' have the same meanings, 9470. 'An ass' means truth, 2781, 5741, and so too does 'flax' or 'linen', 7601, 9959. But for anything more about the nature of this arcanum, see the explanations in the places referred to in 9274.

Footnotes:

1. i.e. guilt on account of bloodshed or injury caused by negligence

2. literally, become holy i.e. be devoted to the sanctuary

3. literally, a garment mixed, with wool and flax together

  
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Thanks to the Swedenborg Society for the permission to use this translation.