Jeremia 22
1
Tiele diris la Eternulo:Iru en la domon de la regxo de Judujo, kaj diru tie jenon:
2
diru:Auxskultu la vorton de la Eternulo, ho regxo de Judujo, kiu sidas sur la trono de David, vi, kaj viaj servantoj, kaj via popolo, kiu iras tra cxi tiuj pordegoj.
3
Tiele diras la Eternulo:Faru jugxon kaj juston, kaj savu prematon el la mano de premanto; ne ofendu kaj ne premu fremdulon, orfon, aux vidvinon, kaj sangon senkulpan ne versxu sur cxi tiu loko.
4
CXar se vi plenumos cxi tiun diron, tiam tra la pordegoj de cxi tiu domo irados regxoj, sidantaj sur la trono de David, veturantaj sur cxaroj kaj sur cxevaloj, li mem kaj liaj servantoj kaj lia popolo.
5
Sed se vi ne obeos tiujn vortojn, tiam-Mi jxuras per Mi, diras la Eternulo-cxi tiu domo farigxos ruino.
6
CXar tiele diras la Eternulo koncerne la domon de la regxo de Judujo:Vi estas al Mi Gilead, supro de Lebanon; kaj tamen Mi faros vin dezerto, urboj ne logxataj.
7
Mi starigos kontraux vi ekstermantojn, cxiun kun liaj bataliloj, kaj ili dehakos viajn plej bonajn cedrojn kaj jxetos en fajron.
8
Kaj multe da nacioj preterpasos cxi tiun urbon, kaj ili diros unu al la alia:Pro kio la Eternulo agis tiele kun cxi tiu granda urbo?
9
Kaj oni respondos:Pro tio, ke ili forlasis la interligon de la Eternulo, ilia Dio, kaj adorklinigxis al aliaj dioj kaj servis al ili.
10
Ne ploru pri mortinto kaj ne funebru pri li; sed ploru forte pri tiu, kiu foriras, cxar li ne plu revenos kaj ne revidos la landon de sia naskigxo.
11
CXar tiele diras la Eternulo pri SXalum, filo de Josxija, regxo de Judujo, kiu regxis post sia patro Josxija kaj foriris de cxi tiu loko:Li ne plu revenos cxi tien;
12
sed sur la loko, kien oni translogxigis lin en kaptitecon, tie li mortos, kaj cxi tiun landon li ne plu vidos.
13
Ve al tiu, kiu konstruas sian domon per malbonagoj kaj siajn cxambrojn en maljusteco; kiu devigas sian proksimulon labori vane kaj ne donas al li lian prolaboran pagon;
14
kiu diras:Mi konstruos al mi grandan domon kaj vastajn cxambrojn; kaj trahakas al si fenestrojn kaj kadras ilin per cedro kaj kolorigas per cinabro.
15
CXu vi regxos per tio, ke vi cxirkauxis vin per cedrajxo? via patro ja ankaux mangxis kaj trinkis, sed li agis lauxjugxe kaj juste, kaj tiam estis al li bone.
16
Li jugxadis la aferojn de premito kaj malricxulo, kaj tiam estis bone. CXu ne tio signifas koni Min? diras la Eternulo.
17
Sed viaj okuloj kaj via koro celas nur malhonestan profiton, versxadon de senkulpa sango, faradon de rabado kaj de premado.
18
Tial tiele diras la Eternulo pri Jehojakim, filo de Josxija, regxo de Judujo:Oni ne lamentos pri li:Ho ve, mia frato! ho ve, fratino! oni ne lamentos pri li:Ho ve, sinjoro! ho ve, glorulo!
19
Per enterigo de azeno li estos enterigita:oni trenos lin kaj jxetos malproksimen de la pordegoj de Jerusalem.
20
Supreniru sur Lebanonon kaj kriu, kaj en Basxan lauxtigu vian vocxon, kaj kriu de Abarim; cxar disbatitaj estas cxiuj viaj amantoj.
21
Mi parolis al vi, kiam vi estis ankoraux en bona stato, sed vi diris:Mi ne volas auxskulti. Tia estis via konduto detempe de via juneco, ke vi ne auxskultis Mian vocxon.
22
CXiujn viajn pasxtistojn forblovos la vento, kaj viaj amantoj iros en kaptitecon; tiam vin kovros honto kaj malhonoro pro cxiuj viaj malbonagoj.
23
Vi sidas sur Lebanon, vi faris al vi neston inter cedroj; kiel mizera vi estos, kiam atakos vin doloroj, kiel doloroj de naskantino!
24
Kiel Mi vivas, diras la Eternulo, se Konja, filo de Jehojakim, regxo de Judujo, ecx estus sigelringo sur Mia dekstra mano, ecx de tie Mi vin desxirus.
25
Kaj Mi transdonos vin en la manon de tiuj, kiuj celas vian morton, kaj en la manon de tiuj, kiujn vi timegas, en la manon de Nebukadnecar, regxo de Babel, kaj en la manon de la HXaldeoj.
26
Kaj Mi jxetos vin, kaj vian patrinon, kiu naskis vin, en alian landon, kie vi ne naskigxis; kaj tie vi mortos.
27
Sed en la landon, kien ili tre dezirus reveni, tien ili ne revenos.
28
CXu cxi tiu homo, Konja, estas objekto malestimata, forpusxita? cxu li estas vazo neamata? kial ili estas forjxetitaj, li kaj lia idaro, jxetitaj en landon, kiun ili ne konis?
29
Ho tero, tero, tero! auxskultu la vorton de la Eternulo!
30
Tiele diras la Eternulo:Enskribu cxi tiun homon kiel seninfanan, kiel homon, kiu ne havos sukceson en sia vivo; cxar neniu el lia idaro sukcesos sidi sur la trono de David aux regos iam en Judujo.
Arcana Coelestia # 4493
4493. 'And they circumcised every male, all who went out of the gate of his city' means the acceptance of externalities. This is clear from the meaning of 'circumcising every male' as being introduced into the representatives and meaningful signs of that people (that is, into those of Jacob's descendants) - solely into the external observances involved in these, dealt with in 4486; and from the meaning of 'going out of the gate of the city' as departing from the doctrine of the Church among the Ancients, dealt with immediately above in 4492. And as the departure from doctrine and the acceptance of externalities is meant, the expression 'those who went out of the gate of his city' occurs twice, without any reference at the same time, as is so elsewhere, to those who went into it. For 'going in' means an acceptance of doctrine and a departure from externalities; but the reverse of this is described here.
[2] The implications of this must now be stated. Members of the Most Ancient Church, the remnants of which Hamor and Shechem with their families were a part, had an entirely different mental constitution and different disposition from adherents to the Ancient Church. The will in the case of the members of the Most Ancient Church contained that which was whole; but this was not so with adherents to the Ancient Church. Because of this the Lord was able with members of the Most Ancient Church to flow in through the will, and therefore by an internal way, but not so with adherents to the Ancient Church, since in these the will had been destroyed. But the Lord flowed into their understanding, and so not by an internal way but by an external one, as stated above in 4489. Flowing in through the will involves flowing in through the good of love, for all good belongs to the will part of the mind, whereas flowing in through the understanding involves flowing in through the truth of faith, for all truth belongs to the understanding part. Within the latter - the understanding - the Lord formed, in the case of adherents to the Ancient Church, a new will when He regenerated them. For goods and truths were implanted in the will part of the mind of members of the Most Ancient Church, see 895, 927, but in the understanding part of that of adherents to the Ancient Church, 863, 875, 895, 927, 2124, 2256, 4328. The new will is formed within the understanding part of the mind, 928, 1023, 1043, 1044, 4328. A parallelism exists between the Lord and the good residing with man, but not between Him and the truth there, 1831, 1832, 2718, 3514. As a consequence adherents to the Ancient Church dwelt in obscurity compared with members of the Most Ancient, 2708, 2715, 2935, 2937, 3246, 3833. From all this it may be seen that members of the Most Ancient Church had an entirely different mental constitution and different disposition from adherents to the Ancient Church.
[3] It was for this reason that those who belonged to the Most Ancient Church were internal people and had no external forms of worship, while those who belonged to the Ancient Church were external people and did have them. For the former saw external things in the light of internal ones, as if by the light of the sun in the daytime, whereas the latter saw internal things in the light of external ones, as if by the light of the moon or stars at night. This also explains why the Lord is seen by the former in heaven as the Sun, but by the latter as the Moon, 1521, 1529-1531, 2441, 2495, 4060. The former are those who in explanations above are called celestial, the latter those who are called spiritual.
[4] To illustrate the essential difference between the two let an example be taken. If a member of the Most Ancient Church had read the Word, the historical or the prophetical, he would have seen its internal sense without prior instruction or any explanation. He would have seen it so perfectly that the celestial and spiritual things belonging to the internal sense would have instantly met his eyes, and scarcely anything belonging to the sense of the letter. Thus the internal sense would have been for him in brightness, but the sense of the letter in obscurity. He would be like someone listening to a person speaking, and taking in only the sense and paying no attention to the words used by the speaker. But if a member of the Ancient Church had read the Word he would not have been able, without prior instruction or explanation, to see its internal sense, and so the internal sense would have been for him in obscurity but the sense of the letter in brightness. He would be like someone listening to a person speaking and in thought hanging on to the words used by him, all the while paying no attention to the sense of them, which would therefore be lost on him. But when a member of the Jewish Church reads the Word he does not understand anything beyond the sense of the letter. He does not know of and also denies the existence of any internal sense. And it is similar with the member of the Christian Church at the present day.
[5] These considerations show the essential difference between those represented here by Hamor and Shechem who, being part of the remnants of the Most Ancient Church, were interested in internal things and not in external ones, and those meant by the sons of Jacob who were interested in external things and not in internal ones. Those considerations show in addition that Hamor and Shechem could not have acceded to external things and accepted those which existed among the sons of Jacob unless their internals were closed. But if these had been closed they would have perished for ever.
[6] This is the hidden reason why Hamor and Shechem with their families were slain, a deed that would not otherwise have been allowed. Not that this absolves the sons of Jacob from blame for having committed that hideous crime. They had no knowledge of that hidden reason, nor did they have that as their end in view. Everyone is judged according to the end he has in view, that is, his intention; and it is plainly stated in verse 13 that their intention was deceitful. When the Lord allows any such crime as this it is carried out by the evil and by those in hell who instigate it. But all evil which the evil intend and do to the good the Lord converts into good, as is the case here in that Hamor and Shechem with their families were [eternally] saved.
