De Bijbel

 

Jeremias 37

Studie

   

1 Zedekias, Joasiases søn, blev konge Konjas, Jojakims søns sted, idet Kong Nebukadrezar af Babel satte ham til Konge i Judas Land.

2 Men han og hans Mænd og Landets Befolkning hørte ikke på de Ord, HE EN talede ved Profeten Jeremias.

3 Kong Zedekias sendte Jukal. Sjelemjas Søn, og Præsten Zefanja, Maasejas Søn, til Profeten Jeremias og lod sige: "Gå i Forbøn for os hos HE EN vor Gud!"

4 Dengang gik Jeremias frit ud og ind blandt Folket, thi man havde endnu ikke kastet ham i Fængsel.

5 Faraos Hær var rykket ud fra Ægypten; og da kaldæerne, som belejrede Jerusalem, fik Nys herom, var de brudt op fra Jerusalem.

6 Da kom HE ENs Ord til Profeten Jeremias således:

7 siger HE EN, Israels Gud: Således skal du sige til Judas Konge, som har sendt Bud til dig for at rådspørge mig: Se, Faraos Hær, som er rykket ud for at hjælpe eder, skal vende hjem til Ægypten;

8 og Kaldæerne skal vende tilbage og angribe denne By, indtage og afbrænde den.

9 siger HE EN: Når ikke eder selv ved at sige: "Kaldæerne drager bort fra os for Alvor!" Thi de drager ikke bort.

10 Ja, om, I så slog hele Kaldæernes Hær, der angriber eder, så der kun blev nogle sårede tilbage, hver i sit Telt, så skulde de stå op og afbrænde denne By.

11 Da Kaldæernes Hær var brudt op fra Jerusalem for Faraos Hær,

12 gik Jeremias ud af Jerusalem for at drage til Benjamins Land og få en Arvelod iblandt Befolkningen.

13 Men da han kom til Benjaminsporten, var der en Vagthavende ved Navn Jirija, en Søn af Hananjas Søn Sjelemja, og han greb Profeten Jeremias og sagde: "Du vil løbe over til Kaldæerne."

14 Jeremias svarede: "Det er Løgn; jeg vil ikke løbe over til Kaldæerne." Jirija vilde dog ikke høre ham, men greb ham og bragte ham til Fyrsterne;

15 og Fyrsterne vrededes på Jeremias, slog ham og lod ham bringe til Statsskriveren Jonatans Hus; thi det havde de gjort til Fængsel.

16 Således kom Jeremias i Fangehuset i kælderen; og der sad han en Tid lang.

17 Men Kong Zedekias sendte Bud og lod ham hente; og Kongen spurgte ham i al Hemmelighed i sit Palads: "Er der et Ord fra HE EN?" Jeremias svarede: "Ja, der er: Du skal overgives i Babels Konges Hånd."

18 Derpå sagde Jeremias til Kong Zedekias: "Hvad Synd har jeg gjort imod dig, dine Mænd og dette Folk, siden I har kastet mig i Fængsel?

19 Og hvor er nu eders Profeter, som profeterede for eder, at Babels Konge ikke skulde komme over eder og dette Land?

20 hør da, Herre Konge! Lad min Bøn nå dig og lad mig ikke bringe tilbage til Statsskriveren Jonatans Hus, af jeg ikke skal der!"

21 Da bød Kong Zedekias, at man skulde holde Jeremias i Varetægt i Vagtforgården; og der gaves ham daglig et Stykke Brød fra Bagerens Gade, indtil Brødet slap op i Byen. Således sad nu Jeremias i Vagtforgården.

   


The Project Gutenberg Association at Carnegie Mellon University

Van Swedenborgs Werken

 

Arcana Coelestia #3447

Bestudeer deze passage

  
/ 10837  
  

3447. 'Abimelech went to him from Gerar' means the doctrine of faith which has regard to rational concepts. This is clear from the representation of 'Abimelech' as the doctrine of faith which has regard to rational concepts, dealt with in 2504, 2509, 2510, 3391, 3393, 3398, and from the meaning of 'Gerar' as faith, dealt with in 1209, 2504, 3365, 3384, 3385. For what doctrine having regard to rational concepts is, see 3368. From here to verse 33 the subject has to do with those among whom the literal sense of the Word and from this matters of doctrine concerning faith exist, and with the agreement of those matters of doctrine, insofar as they are drawn from the literal sense, with the internal sense; for 'Abimelech, and Ahuzzath his companion, and Phicol the commander of his army' represent those matters of doctrine. They are those who make faith the essential thing, and who, though they do not reject charity, rank it below faith, and so rate doctrine above life. Almost all our Churches today are like this, with the exception of that which exists in Christian Gentilism where people are allowed to venerate saints and images of them.

[2] As within every Church that is the Lord's some people are internal and others are external - the internal being those whose affection is for good, the external those whose affection is for truth - so it is also with those who are represented here by Abimelech, his companion, and the commander of his army. Those who are internal have been dealt with already in Chapter 21:22-33, where it is said of Abimelech and Phicol the commander of his army that they came to Abraham and made a covenant with him in Beersheba, see 2719, 2720. But those who are external are dealt with here.

  
/ 10837  
  

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

Van Swedenborgs Werken

 

Arcana Coelestia #1295

Bestudeer deze passage

  
/ 10837  
  

1295. That 'one man said to the next' means that this was started, that is, men started it, follows from the train of thought. This verse is dealing with the third state of the Church when falsities began to reign, in particular the falsities that arise from evil desires. There are two sources of falsities, the first being ignorance of the truth, the second evil desires. Falsity that arises from ignorance of the truth is not so harmful as falsity arising from evil desires, for the falsity of ignorance is the outcome either of having been so taught since early childhood, or of having been so preoccupied with various pursuits that one has never looked into whether something is true, or of not having been competent enough to judge what is true and what is false. Falsities that are the product of such ignorance do little harm provided that the person has not confirmed himself much in them, and so has not, on the instigation of some evil desire or other, persuaded himself to the point of defending those falsities. If he has he so intensifies the cloud of ignorance and converts it into darkness that he is incapable of seeing the truth.

[2] But falsity from evil desires comes into being when the origin of falsity is evil desire, that is, self-love and love of the world, as when somebody takes some point of doctrine, preaches it to captivate and take control of people's minds, and explains or twists that point of doctrine to his own advantage, and confirms it both by reasonings based on facts, and from the literal sense of the Word. The worship that results from this is unholy, however holy it may appear outwardly. For inwardly it is not worship of the Lord but worship of self. Nor does such a person acknowledge any truth, except insofar as he can explain it to his own advantage. Such worship is what is meant by 'Babel'. But the situation is different with people who, though born and brought up in such worship, do not know that it is falsity, and lead charitable lives. Their ignorance has innocence within it, and their worship has the good flowing from charity within it. The unholiness of worship is attributable not so much to the actual worship as to the nature of the worshipper.

  
/ 10837  
  

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