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Jeremiah 44

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1 Tämä on se sana, joka Jeremialle tapahtui, kaikista Juudalaisista, jotka Egyptin maalla asuivat, jotka asuivat Migdolissa, Tahpanheksessa, Nophissa, Patroksen maalla, ja sanoi:

2 Näin sanoo Herra Zebaot, Israelin Jumala: te olette nähneet kaiken sen pahan, jonka minä olen antanut tulla Jerusalemin päälle, ja kaikkein Juudan kaupunkein päälle; ja katso, tänäpänä ovat ne hävitettynä, niin ettei kenkään niissä asu:

3 Heidän pahuutensa tähden, jonka he tekivät vihoittaen minua, ja menivät ja suitsuttivat ja palvelivat muita jumalia, joita ei he, eli te, eikä teidän isänne tunteneet.

4 Ja minä lähetin varhain ja usein teidän tykönne kaikki palveliani prophetat, ja käskin teille sanoa: älkäät tehkö senkaltaisia kauhistuksia, joita minä vihaan;

5 Mutta ei he totelleet, eikä kallistaneet korviansa kääntymään pahuudestansa, ja ei suitsuttamaan muille jumalille.

6 Sentähden syttyi myös minun vihani ja julmuuteni, ja paloi Juudan kaupunkein päällä, ja Jerusalemin katuin päällä, niin ne ovat kukistetuiksi ja autioiksi tulleet, niinkuin se tänäpänä löydetään.

7 Nyt, näin sanoo Herra Jumala Zebaot, Israelin Jumala: miksi te teette tämän suuren pahan vastaan omaa henkeänne? että teidän seassanne pitää hävitettämän sekä mies että vaimo, sekä lapset että imeväiset Juudasta, ja ei pidä yhtään teistä jäämän,

8 Että te niin vihoitatte minun kättenne töillä, ja suitsutatte muille jumalille Egyptin maalla, johon te olette menneet asumaan, että teidän pitää hävitetyksi, ja kiroukseksi ja häväistykseksi kaikkein pakanain seassa maan päällä tuleman.

9 Oletteko te unhottaneet isäinne onnettomuuden, Juudan kuningasten onnettomuuden, heidän emäntäinsä onnettomuuden, niin myös teidän oman onnettomuutenne, ja teidän emäntäinne onnettomuuden, joka teille on tapahtunut Juudan maalla ja Jerusalemin kaduilla?

10 Kuitenkin ei he vielä ole tähän päivään asti itsiänsä nöyryyttäneet, ja ei myös mitään pelkää; ja ei vaella minun laissani ja säädyissäni, jotka minä teidän eteenne ja teidän isäinne eteen pannut olen.

11 Sentähden sanoo Herra Zebaot, Israelin Jumala näin: katso, minä panen minun kasvoni teitä vastaan onnettomuudeksi, ja koko Juudan pitää hävitetyksi tuleman.

12 Ja minä otan jääneet Juudasta, jotka ovat kasvonsa tavoittaneet mennäksensä Egyptin maalle, asumaan siellä, ja he kaikki pitää lopetettaman, Egyptin maalla pitää heidän miekalla kaatuman ja nälällä hukkuman, sekä pienet että suuret; heidän pitää kuoleman miekalla ja nälällä, ja pitää tuleman sadatukseksi, ihmeeksi, kiroukseksi ja häväistykseksi.

13 Minä tahdon rangaista Egyptin maan asuvaisia miekalla, nälällä ja rutolla, niinkuin minä tein Jerusalemille;

14 Niin ettei Juudan jääneistä ketään pidä pääsemän eikä jäämän, jotka kuitenkin sitä varten tänne Egyptin maalle asumaan tulleet ovat, että he taas Juudan maalle palajaisivat, johonka he mielellänsä jälleen asumaan tulisivat; mutta ei heidän pidä sinne palajaman, paitsi niitä, jotka täältä pakenevat.

15 Niin kaikki ne miehet vastasivat Jeremiaa, jotka kyllä tiesivät, että heidän emäntänsä muille jumalille olivat suitsuttaneet, niin myös kaikki vaimot, joita siellä suuri joukko oli, ja kaikki kansa, jotka Egyptin maalla, Patroksessa asuivat, ja sanoivat:

16 Sen sanan jälkeen, jonka sinä meille Herran nimeen sanot, emme tahdo sinua suinkaan kuulla;

17 Vaan me tahdomme kaiketi tehdä kaiken sen sanan perään, joka meidän suustamme käy, ja tahdomme taivaan kuningattarelle suitsuttaa, ja hänelle juomauhria uhrata, niinkuin me ja meidän isämme, meidän kuninkaamme ja päämiehemmme tehneet ovat Juudan kaupungeissa ja Jerusalemin kaduilla. Silloin meillä oli leipää kyllä, ja me olimme autuaat, ja emme nähneet onnettomuutta.

18 Mutta sittekuin kuin me lakkasimme suitsuttamasta taivaan kuningattarelle, ja juomauhria hänelle uhraamasta, niin me kaikki köyhiksi tulimme ja olemme miekan ja nälän kautta hukkuneet.

19 Ja vaikka me taivaan haltiattarelle suitsuttaisimme ja juomauhria uhraisimme, niin emme sitä tee ilman meidän miestemme tahtoa, kuin me hänelle leipiä leivomme ja juomauhria uhraamme.

20 Silloin Jeremia sanoi kaikelle kansalle, sekä miehille että vaimoille, ja kaikelle kansalle, joka häntä niin vastannut oli sanoen:

21 Sepä se on, että Herra on muistanut sen suitsuttamisen, jonka Juudan kaupungeissa ja Jerusalemin kaduilla tehneet olette, ynnä teidän isäinne, kuningastenne, päämiestenne ja kaiken maakunnan kansan kanssa, ja pani sen sydämeensä.

22 Niin ettei Herra voinut teidän pahaa menoanne enään kärsiä ja niitä kauhistuksia, joita te teitte; joista myös teidän maanne on autioksi, ihmeeksi ja kiroukseksi tullut, niin ettei kenkään siinä asu, niinkuin tänäpänä nähtävä on.

23 että te suitsutitte, ja Herraa vastaan syntiä teitte, ja ette totelleet Herran ääntä, ette myös hänen laissansa, säädyissänsä ja todistuksissansa vaeltaneet; sentähden myös tämä onnettomuus teille tapahtuu, niinkuin tänäpänä nähtävä on.

24 Ja Jeremia sanoi kaikelle kansalle ja kaikille vaimoille: kuulkaat Herran sanaa kaikki, jotka Juudasta Egyptin maassa olette.

25 Näin puhuu Herra Zebaot, Israelin Jumala, sanoen: te ja teidän vaimonne olette suullanne puhuneet ja käsillänne täyttäneet, mitä te sanoitte: meidän lupauksemme me kaiketi tahdomme pitää, jonka me taivaan kuningattarelle luvanneet olemme, että me hänelle pyhää savua suitsuttaisimme, ja juomauhria uhraisimme: te olette lupauksenne kyllä pitäneet, ja lupauksenne työllä täyttäneet.

26 Niin kuulkaat siis Herran sanaa, kaikki Juudasta, jotka Egyptin maalla asutte: katso, minä vannon suuren nimeni kautta, sanoo Herra: ettei minun nimeni pidä enään jonkun ihmisen suusta Juudasta koko Egyptin maassa nimitettämän, joka sanois: niin totta kuin Herra, Herra elää.

27 Katso, minä tahdon valvoa heitä vastaan heidän pahaksensa ja en heidän hyväksensä, niin että jokainen, joka Juudasta Egyptin maalla on, pitää miekalla ja nälällä hukkuman, siihenasti että he lopetetuksi tulevat.

28 Mutta jotka miekan välttävät, niiden pitää kuitenkin Egyptin maalta Juudan maahan vähässä joukossa palajaman. Ja niin pitää kaikki jääneet Juudasta, jotka Egyptin maahan asumaan menneet olivat, ymmärtämän, kummanko sanat todeksi joutuvat, minun vai heidän.

29 Ja tämä olkoon teille merkiksi, sanoo Herra: sillä minä tahdon teitä tässä paikassa rangaista, että tietäisitte minun sanani tulevan todeksi, teille onnettomuudeksi;

30 Näin sanoo Herra: katso, minä tahdon hyljätä Pharao Hophran, Egyptin kuninkaan, hänen vihollistensa käsiin ja niiden käsiin, jotka hänen henkeänsä väijyvät, niinkuin minä Zedekiankin, Juudan kuninkaan, hylkäsin Nebukadnetsarin, Babelin kuninkaan, hänen vihollistensa käteen, ja sen joka hänen henkeänsä väijyi.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Arcana Coelestia # 4580

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4580. 'Jacob set up a pillar in the place where He talked to him, a stone pillar' means the holiness of truth within that Divine state. This is clear from the meaning of 'a pillar' as the holiness of truth, dealt with below, and from the meaning of 'in the place where He talked to him' as within that state, dealt with just above in 4578.

First, let something be said about the origin of erecting pillars in those times, of pouring out drink-offerings onto them, and of pouring wine onto them.

[2] The pillars which were erected in ancient times were set up to serve either as a sign, or as a witness, or for worship. Those set up for worship used to be anointed with oil and were thereby made holy; and in these places, people also held their worship - in temples, in groves, under trees in forests, and in other places. This practice of erecting pillars owed its representative nature to the fact that in most ancient times stones were set up on the boundaries between families of nations, to stop them crossing those boundaries to do one another any harm, as with the pillar set up by Laban and Jacob, Genesis 31:51. Not crossing them to do harm was the law of nations among those people. And because those stones were on the boundaries, whenever the most ancient people saw them as boundary stones they thought of the truths which exist in the ultimate degree of order; for those people saw in every object on earth the spiritual or celestial reality to which it corresponded. Their descendants however, who saw less of what was spiritual and celestial within the same objects and more of what was worldly, began to regard these in a holy way merely because they were objects venerated from of old. At length those descendants of the most ancient people who lived immediately before the Flood, and who no longer saw anything spiritual or celestial in earthly and worldly things as objects, began to make the actual stones holy, pouring out drink-offerings onto them and anointing them with oil. These were now called pillars and were used for worship. The position remained the same after the Flood - in the Ancient Church which was a representative Church - though with this difference, that pillars served these people as a means enabling them to offer internal worship. For infants and children were taught by parents what those pillars represented, and in this way they were led to know holy objects and to have an affection for the things which these represented. This explains why the ancients had pillars for worship in their temples, groves, and forests, also on hills and mountains.

[3] But once the internal existence of worship had perished completely in the Ancient Church and people began to regard external objects as being holy and Divine and in so doing began to worship those objects in an idolatrous manner, they erected pillars to particular deities. And because the descendants of Jacob were very inclined towards idolatrous practices, they were forbidden to erect pillars or have groves. They were not even allowed to offer any worship on mountains or hillsides, but were required to meet in one particular place - where the Ark was, and later on where the Temple stood, thus in Jerusalem. Otherwise each family would have had its own external objects and idols which it would have worshipped, and so no representative of the Church could have been established among that nation. See what has been shown already about pillars in 3727.

From all this one may see how the erecting of pillars originated, and what they were signs of, and that when they were used for worship, holy truth was represented by them, for which reason the expression 'a stone pillar' is also used, 'stone' meaning truth in the ultimate degree of order, 1298, 3720, 3769, 3771, 3773, 3789, 3798. It should be recognized in addition that holiness is a particular attribute of Divine Truth, for Divine Good exists within the Lord, while Divine Truth proceeds from that Good, 3704, 4577, and is called holiness.

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

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Arcana Coelestia # 4638

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4638. Then the kingdom of heaven will be like ten virgins means the final period of the old Church and the first of the new. The Church is the Lord's kingdom on earth; 'the ten virgins' are all who belong to the Church, that is to say, both those who are governed by good and truth, and those who are under the influence of evil and falsity. 'Ten' in the internal sense means remnants, also that which is full and complete, and so means all, while 'virgins' means those who belong to the Church, as in other places in the Word.

[2] Who took their lamps means spiritual things which have what is celestial within them, or truths that have good within them, or what amounts to the same, faith that has charity towards the neighbour within it, and charity that has love to the Lord within it. For 'oil' means the good of love, dealt with below; but 'lamps that have no oil in them' means those same things when there is no good within them.

[3] They went out to meet the Bridegroom means their reception.

Five of them however were wise, but five were foolish means that one group of them possessed truths which had good within them, and another group possessed truths which did not have good within them. The former are 'the wise', but the latter 'the foolish'. In the internal sense 'five' means some, in this case therefore a group from within the whole.

Taking their lamps the foolish did not take oil with them means that they did not have within their truths the good of charity, 'oil' in the internal sense being the good of charity and love.

Whereas the wise took oil in their vessels with their lamps means that they did have within their truths the good of charity and love - 'vessels' being matters of doctrine concerning faith.

[4] While the Bridegroom was tarrying they were all drowsy and went to sleep means delay, and therefore doubt. In the internal sense, 'being drowsy' means becoming, because of the delay, inattentive to things of the Church, while 'going to sleep' means nurturing doubt, in the case of 'the wise' doubt that goes with an affirmative attitude of mind, but in the case of 'the foolish' doubt that goes with a negative one.

At midnight there was a shout means the period of time which is the final one of the old Church and the first of the new. In the Word when the subject is the state of the Church this period is called 'night'. 'A shout' means a change taking place.

Behold, the Bridegroom is coming; go out to meet Him means judgement, that is to say, a time of being accepted or rejected.

[5] Then all those virgins were roused and they trimmed their lamps means the preparation of all, for those whose truths do not have good within them believe themselves to be no less accepted than those whose truths do have good within them. Indeed they imagine that faith alone saves and are unaware of the fact that no faith can exist where no charity does so.

But the foolish said to the wise, Give us some of your oil, for our lamps are going out means their desire for that good to be communicated from others to their own empty truths, that is, to their own hollow faith. For those who are in the next life communicate to one another every spiritual or celestial thing they possess, though only through good.

[6] But the wise replied, saying, Perhaps there will not be enough for us and for you means that no communication of it is possible because the small amount of good they have would be taken away from them. For in the next life, when good is communicated to those whose truths are devoid of good, they take away good so to speak from those who do have it and then keep it to themselves. They do not communicate it to others but defile it, which is why no good is communicated to them. My own experience of these people will be seen at the end of Chapter 37 below.

[7] Go rather to those who sell and buy for yourselves means meritorious good. Those who boast of having this kind of good are meant by 'those who sell'. Also, more than all others in the next life, people whose truth has no good within it think that they have earned merit through every deed they have performed which to all outward appearance looked like good, though inwardly it was evil, as the Lord says of them in Matthew, Many will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity! Matthew 7:22-23.

And in Luke,

Once the Householder has risen up and shut the door, then you will begin to stand outside and to knock at the door, saying, Lord, Lord, open to us. But He replying will say to you, I do not know where you come from. Then you will begin to say, We ate in your presence and we drank; and You taught in our Streets. But He will say, I tell you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:25-27.

This describes what those meant here by the foolish virgins are like, and that is why the following words referring to them occur in this parable - they 'came also, saying, Lord, Lord, open to us. But he replying said, Truly, I say to you, I do not know you'.

[8] While they were going to buy however, the Bridegroom came means their perverse approach.

And those who were ready went in with Him to the wedding feast means that those who were governed by good, and from this by truth, were accepted into heaven. Heaven is likened to a wedding feast by virtue of the heavenly marriage, which is a marriage of good and truth, and the Lord to the Bridegroom because these people are joined to Him, while the Church is therefore called the Bride.

And the door was shut means that no others can enter.

[9] Afterwards the remaining virgins came also, saying, Lord, Lord, open to us means that they wish to enter on the basis of faith alone without charity, and of works in which the life of the Lord is not present, only selfish life.

But He replying said, Truly, I say to you, I do not know you means rejection. In the internal sense 'not knowing them' means that they lack any charity towards the neighbour, and are not joined through such charity to the Lord. Those who are not so joined to Him are said 'not to be known' by Him.

[10] Watch therefore, for you do not know the day, nor the hour, in which the Son of Man will be coming means an eagerness to live according to the commandments constituting a person's faith, meant by 'watching'. The actual time of acceptance, which is unknown to a person, and his state then, are meant by 'you do not know the day, nor the hour, in which the Son of Man will be coming'. One who is governed by good, that is, whose deeds conform to the commandments, is called 'wise', but one who has a knowledge of the truth, yet does not act in accordance with this, is called 'foolish', as they are elsewhere by the Lord in Matthew,

Everyone who hears My words and does them I will liken to a wise man. But everyone hearing My words and not doing them will be likened to a foolish man. Matthew 7:24, 26.

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