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Jeremiah 52

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1 Sidkia oli kahdenkymmenen yhden vuoden vanha tullessaan kuninkaaksi, ja hän hallitsi Jerusalemissa yksitoista vuotta. Hänen äitinsä oli nimeltään Hamutal, Jeremian tytär, Libnasta.

2 Hän teki sitä, mikä on pahaa Herran silmissä, aivan samoin kuin Joojakim oli tehnyt.

3 Sillä Herran vihan tähden kävi näin Jerusalemille ja Juudalle, kunnes hän vihdoin heitti heidät pois kasvojensa edestä.

4 Sidkia kapinoi Baabelin kuningasta vastaan. Hänen yhdeksäntenä hallitusvuotenaan, sen kymmenennessä kuussa, kuukauden kymmenentenä päivänä, hyökkäsi Nebukadressar, Baabelin kuningas, koko sotajoukollaan Jerusalemin kimppuun; ja he asettuivat leiriin sitä vastaan ja rakensivat saartovarusteet sitä vastaan yltympäri.

5 Näin kaupunkia piiritettiin kuningas Sidkian yhdenteentoista hallitusvuoteen asti.

6 Mutta neljännessä kuussa, kuukauden yhdeksäntenä päivänä, kun nälänhätä ahdisti kaupunkia eikä maakansallakaan ollut leipää,

7 valloitettiin kaupunki, ja kaikki sotilaat pakenivat ja lähtivät ulos kaupungista yöllä molempien muurien välitse vievää porttitietä, joka on kuninkaan puutarhan puolella, kaldealaisten ollessa kaupungin ympärillä, ja he kulkivat Aromaahan päin.

8 Mutta kaldealaisten sotajoukko ajoi kuningasta takaa, ja he saavuttivat Sidkian Jerikon aroilla; ja kaikki hänen sotaväkensä oli jättänyt hänet ja hajaantunut.

9 Ja he ottivat kuninkaan kiinni ja veivät hänet Baabelin kuninkaan eteen Riblaan, joka on Hamatin maassa, ja tämä julisti hänelle tuomion.

10 Ja Baabelin kuningas teurastutti Sidkian pojat hänen silmiensä edessä, ja myöskin kaikki Juudan ruhtinaat hän teurastutti Riblassa.

11 Ja Sidkialta Baabelin kuningas sokaisutti silmät, kytketti hänet vaskikahleisiin ja vei hänet Baabeliin, ja hän pani hänet vankihuoneeseen, jossa hän oli kuolinpäiväänsä asti.

12 Viidennessä kuussa, kuukauden kymmenentenä päivänä, Baabelin kuninkaan Nebukadressarin yhdeksäntenätoista hallitusvuotena, tuli Nebusaradan, henkivartijain päällikkö, joka palveli Baabelin kuningasta, Jerusalemiin.

13 Hän poltti Herran temppelin ja kuninkaan linnan ja kaikki Jerusalemin talot; kaikki ylhäisten talot hän poltti tulella.

14 Ja koko kaldealaisten sotajoukko, joka henkivartijain päälliköllä oli mukanaan, repi maahan kaikki Jerusalemin muurit, yltympäri.

15 Ja Nebusaradan, henkivartijain päällikkö, siirsi maasta pois osan kansan köyhiä ja kansan tähteitä, mitä oli jäljellä kaupungissa, sekä ne, jotka olivat menneet Baabelin kuninkaan puolelle, ja loput käsityöläisistä.

16 Mutta osan maan köyhiä Nebusaradan, henkivartijain päällikkö, jätti jäljelle viinitarhureiksi ja peltomiehiksi.

17 Vaskipylväät, jotka olivat Herran temppelissä, altaiden telineet ja vaskimeren, jotka olivat Herran temppelissä, kaldealaiset särkivät ja veivät kaiken niiden vasken Baabeliin.

18 Ja kattilat, lapiot, veitset, maljat, kupit ja kaikki vaskikalut, joita oli käytetty jumalanpalveluksessa, he ottivat pois.

19 Samoin otti henkivartijain päällikkö vadit, hiilipannut, maljat, kattilat, lampunjalat, kupit ja kulhot, jotka olivat läpeensä kultaa tai hopeata.

20 Molempien pylväiden, meren ja niiden kahdentoista vaskiraavaan, jotka olivat telineiden alla-kaikkien niiden esineiden, jotka Salomo oli teettänyt Herran temppeliin-niiden vaski ei ollut punnittavissa.

21 Pylväistä oli toisen pylvään korkeus kahdeksantoista kyynärää, ja kahdentoista kyynärän pituinen nauha ulottui sen ympäri. Sen vahvuus oli neljä sormenleveyttä; se oli ontto.

22 Ja sen päässä oli pylväänpää vaskesta; toisen pylväänpään korkeus oli viisi kyynärää, ja pylväänpään päällä oli ristikkokoriste ja granaattiomenia yltympäri, kaikki vaskea; ja samanlaiset oli toisessa pylväässä ynnä granaattiomenat.

23 Granaattiomenia oli yhdeksänkymmentä kuusi ulospäin; kaikkiaan oli granaattiomenia sata ristikkokoristeen päällä yltympäri.

24 Ja henkivartijain päällikkö otti ylimmäisen papin Serajan ja häntä lähimmän papin Sefanjan sekä kolme ovenvartijaa,

25 ja kaupungista hän otti yhden hoviherran, joka oli sotaväen tarkastaja, ja seitsemän kuninkaan lähintä miestä, jotka tavattiin kaupungista, sekä sotapäällikön kirjurin, jonka tehtävänä oli ottaa maan kansaa sotapalvelukseen, ja kuusikymmentä miestä maakansasta, jotka tavattiin kaupungista.

26 Nämä otti Nebusaradan, henkivartijain päällikkö, ja vei heidät Baabelin kuninkaan eteen Riblaan.

27 Ja Baabelin kuningas antoi lyödä heidät kuoliaaksi Riblassa Hamatin maassa. Ja niin Juuda siirrettiin pois maastansa.

28 Tämä on se kansa, jonka Nebukadressar vei pakkosiirtolaisuuteen: seitsemäntenä vuotena kolmetuhatta kaksikymmentä kolme juutalaista,

29 Nebukadressarin kahdeksantenatoista hallitusvuotena kahdeksansataa kolmekymmentä kaksi henkeä Jerusalemista,

30 Nebukadressarin kahdentenakymmenentenä kolmantena hallitusvuotena vei Nebusaradan, henkivartijain päällikkö, seitsemänsataa neljäkymmentä viisi juutalaista pakkosiirtolaisuuteen-yhteensä neljätuhatta kuusisataa henkeä.

31 Mutta kolmantenakymmenentenä seitsemäntenä vuotena siitä, kun Joojakim, Juudan kuningas, oli viety pakkosiirtolaisuuteen, kahdennessatoista kuussa, kuukauden kahdentenakymmenentenä viidentenä päivänä, korotti Evil-Merodak, Baabelin kuningas, samana vuonna, jona hän tuli kuninkaaksi, Juudan kuninkaan Joojakinin pään ja päästi hänet pois vankilasta.

32 Ja hän puhutteli häntä ystävällisesti ja asetti hänen istuimensa ylemmäksi muitten kuningasten istuimia, jotka olivat hänen tykönänsä Baabelissa.

33 Hän sai panna pois vanginpuvun ja aina aterioida hänen luonaan, niin kauan kuin eli.

34 Ja hän sai Baabelin kuninkaalta elatuksensa, vakinaisen elatuksen, mitä kunakin päivänä tarvitsi, kuolinpäiväänsä asti, niin kauan kuin eli.

   

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Heaven and Hell #365

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365. We may gather from this that rich people arrive in heaven just as much as poor people do, one as easily as the other. The reason people believe that it is easy for the poor and hard for the rich is that the Word is misunderstood when it talks about the rich and the poor. In the spiritual meaning of the Word, "the rich" means people who are amply supplied with understandings of what is true and good, that is, people in the church where the Word is. "The poor" means people who lack these understandings but who long for them, or people outside the church, where the Word is not found.

[2] The rich person dressed in purple and fine linen who was cast into hell means the Jewish nation. Because they had the Word and were therefore amply supplied with understandings of what is good and true, they are called "rich." The garments of purple actually mean understandings of what is good, and the fine linen means understandings of what is true. 1 The poor person who was lying in the gateway and who longed to feast on the crumbs that were falling from the rich person's table, who was carried up into heaven by angels, means the non-Jews who did not have understandings of what is good and true but who still longed for them (Luke 16:19, 31).

The rich who were invited to the great feast but who excused themselves also mean the Jewish nation, and the poor who were brought in to replace them mean the non-Jews who were outside the church (Luke 12:16-24, 14:16-24).

[3] We need also to explain who are meant by the rich of whom the Lord said, "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God" (Matthew 19:24). "The rich person" here means the rich in both senses, natural and spiritual. Rich people in the natural sense are people who have abundant wealth and set their hearts on it, while in a spiritual sense they are people who are amply supplied with insights and knowledge (for these are spiritual wealth) and who want to use them to get themselves into heavenly and ecclesiastical circles by their own intellect. Since this is contrary to the divine design, it says that it is easier for a camel to get through the eye of a needle. On this level of meaning, a camel means our cognitive and informational level in general, and the eye of a needle means spiritual truth. 2

Nowadays people do not know that this is the meaning of the camel and the eye of a needle because there has not yet been any access to the knowledge that teaches what is meant spiritually by the things that the Word says literally. There is spiritual meaning in the details of the Word, and natural meaning as well; because the Word was written in pure correspondences of natural realities with spiritual ones in order to effect a union of heaven and the world, or of angels with us, once the direct union had ceased. We can see from this exactly who are meant by the rich in the Word.

[4] We may gather from a number of passages that on the spiritual level "the rich" in the Word refers to people who enjoy insights into what is good and true and that wealth means those insights themselves, which are spiritual riches: see Isaiah 10:12-14; 30:6-7; 45:3, Jeremiah 17:3; 47:7 [Jeremiah 48:7?], Jeremiah 50:36-37; 51:13, Daniel 5:2-4, Ezekiel 26:7, 12; 27:1-36; Zechariah 9:3-4; Psalms 45:12; Hosea 12:9; Revelation 3:17-18, Luke 14:33, and elsewhere. On the poor in the spiritual sense as people who do not have insights into what is good and true but who long for them, see Matthew 11:5; Luke 6:20-21; 14:21; Isaiah 14:30; 29:19; 41:17-18; Zephaniah 3:12, 18 [13]. An explanation of the spiritual meaning of all these passages may be found in 10227 of Secrets of Heaven.

Бележки под линия:

1. [Swedenborg's footnote] Garments mean things that are true, and therefore insights: 1033 [1073?], 2576, 5319, 5954, 9212, 9216, 9952, 10536. Purple means heavenly good: 9467. Linen means truth of a heavenly origin: 5319, 9469, 9744.

2. [Swedenborg's footnote] A camel in the Word means our cognitive and informational level in general: 3048, 3071, 3143, 3145. What embroidery, embroidering, and therefore needles Arcana Coelestia 9688. To start from outward facts in order to gain access to truths of faith is contrary to the divine design: 10236. People who do this become insane in matters of heaven and the church: 128-130, 232-233, 6047; and in the other life, when they think about spiritual things, they become virtually drunk: 1072. More about their nature: 196. Examples to illustrate the fact that spiritual things cannot be grasped if they are approached on this basis: 233, 2094, 2196, 2203, 2209. It is all right to go from spiritual truth into the knowledge appropriate to our natural level, but not the other way around, because there is an inflow of the spiritual into the natural but not an inflow of the natural into the spiritual: 3219, 5119, 5259, 5427-5428, 5478, 6322, 9110-9111 [10199?]. We need first to acknowledge the truths of the Word and the church, and then it is all right to take our secular learning into account; but not the other way around: 6047.

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

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Arcana Coelestia #5126

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5126. 'And you will put Pharaoh's cup into his hand' means in order that they might consequently serve the interior natural. This is clear from the meaning of 'putting the cup to drink' as making one's own, dealt with above in 5120, besides the obvious meaning of serving; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, 5118. For there is an interior natural and there is an exterior natural, the exterior natural being made up of impressions which enter in directly from the world by way of the senses into the natural mind, that is to say, they enter the memory belonging to that mind and therefore enter the place where mental images are formed, see 5118.

[2] So that people can know what the exterior natural and what the interior natural are like, which make up the exterior man, and from this can know what the rational is which makes up the interior man, a brief reference to them must be made here. From infancy to childhood a person relies solely on his senses, for during those years he is receiving, through his bodily senses, nothing but earthly, bodily, and worldly impressions, which during those years are also the raw material from which he forms his ideas and thoughts. Communication with the interior man has not yet been opened up, except insofar as he is able to take in and hold on to those impressions. The innocence which exists in him at this time is solely external, not internal, because true innocence resides within wisdom. But the Lord uses this - his external innocence - to bring order into what enters through the senses. If innocence did not come to him from the Lord in that first period no foundation would ever be laid down on which the intellectual or rational degree of the mind proper to a human being could be established.

[3] From childhood to early youth communication is opened up with the interior natural, by the person's learning about what is decent, public-spirited, and honourable, both through what parents and teachers tell him and through his own efforts to find out about such matters. During early youth to later youth however communication is opened up between the natural and the rational, by his learning about what is true and what is good so far as his public life and private life are concerned, and above all about what is good and what is true so far as his spiritual life is concerned, all of which he learns about through listening to and reading the Word. Indeed insofar as he uses truths to immerse himself in good deeds, that is, insofar as he puts the truths he learns into practice, the rational is opened up; but insofar as he does not use truths to immerse himself in good deeds, or does not put truths into practice, the rational is not opened up. Nevertheless the things he has come to know remain within the natural; that is to say, they remain in his memory, left on the doorstep so to speak outside the house.

[4] But insofar - during these years and the next period of life - as he impairs the things he knows, refuses to accept them, and acts contrary to them, that is, insofar as he believes falsities and practises evils instead, the rational is closed, as is the interior natural also. But in spite of that, the Lord's Divine Providence enables communication to remain open enough to give him the ability to understand the good or truth he knows about. But he does not make these his own unless he truly repents and for a long while after that wrestles with falsities and evils. With people however who allow themselves to be regenerated the opposite takes place; for gradually, that is, in consecutive stages, their rational is opened up, the interior natural then becoming ranged in order beneath it, and the exterior natural beneath that. This occurs especially in the period from late youth to adulthood; it also continues in progressive stages to the final period of those regenerating people's lives, and after that in heaven for ever. From all this one may know what constitutes a person's interior natural and what his exterior natural.

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