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Jeremiah 33

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1 Herran sana tuli Jeremialle toistamiseen, kun hän vielä oli suljettuna vankilan pihaan; se kuului näin:

2 "Näin sanoo Herra, joka sen myös tekee, Herra, joka valmistaa sen ja vahvistaa sen-Herra on hänen nimensä:

3 Huuda minua avuksesi, niin minä vastaan sinulle ja ilmoitan sinulle suuria ja salattuja asioita, joita sinä et tiedä.

4 Sillä näin sanoo Herra, Israelin Jumala, tämän kaupungin taloista ja Juudan kuningasten linnoista, jotka sortuvat piiritysvallien ja miekan edessä,

5 ja niistä, jotka ovat tulleet taistelemaan kaldealaisia vastaan, ja täyttämään talot ihmisten ruumiilla, jotka minä surmaan vihassani ja kiivastuksessani ja joiden kaiken pahuuden tähden minä olen kätkenyt kasvoni tältä kaupungilta:

6 Katso, minä kasvatan umpeen ja lääkitsen sen haavat, ja minä parannan heidät ja avaan heille rauhan ja totuuden runsauden.

7 Minä käännän Juudan kohtalon ja Israelin kohtalon ja rakennan heidät muinaiselleen.

8 Ja minä puhdistan heidät kaikista heidän pahoista teoistansa, joilla he ovat rikkoneet minua vastaan, ja minä annan anteeksi kaikki heidän pahat tekonsa, joilla he ovat rikkoneet minua vastaan ja minusta luopuneet.

9 Ja tämä kaupunki on oleva minulle kunniaksi ja iloksi, ylistykseksi ja kirkkaudeksi kaikkien maan kansojen edessä, jotka kuulevat kaiken sen hyvän, minkä minä sille teen; he peljästyvät ja vapisevat kaikkea sitä hyvää ja kaikkea sitä onnea, jonka minä sille annan.

10 Näin sanoo Herra: Vielä kerran kuullaan tässä paikassa, josta te sanotte: 'Se on oleva rauniona, vailla ihmisiä ja eläimiä'. Juudan kaupungeissa ja Jerusalemin autioilla kaduilla, joilla ei ihmistä, ei asukasta, ei eläintä ole,

11 riemun ja ilon huuto, huuto yljälle ja huuto morsiamelle, niiden huuto, jotka sanovat: 'Kiittäkää Herraa Sebaotia, sillä Herra on hyvä, sillä hänen armonsa pysyy iankaikkisesti', ja niiden, jotka tuovat Herran huoneeseen kiitosuhreja. Sillä minä käännän maan kohtalon muinaiselleen, sanoo Herra.

12 Näin sanoo Herra Sebaot: Vielä kerran on tässä paikassa, joka on rauniona, vailla ihmisiä ja eläimiä, ja kaikilla sen kaupungeilla oleva laitumia, joilla paimenet lepuuttavat lampaitansa.

13 Vuoriston kaupungeissa, Alankomaan kaupungeissa ja Etelämaan kaupungeissa, Benjaminin maassa, Jerusalemin ympäristössä ja Juudan kaupungeissa on vielä kerran lampaita kulkeva laskijan kätten ohi, sanoo Herra.

14 Katso, päivät tulevat, sanoo Herra, jolloin minä täytän sen hyvän lupauksen, jonka minä olen lausunut Israelin heimosta ja Juudan heimosta.

15 Niinä päivinä ja siihen aikaan minä kasvatan Daavidille vanhurskauden vesan, ja hän on tekevä oikeuden ja vanhurskauden maassa.

16 Niinä päivinä Juuda pelastetaan, ja Jerusalem asuu turvassa, ja tämä on se nimi, jolla sitä kutsutaan: 'Herra, meidän vanhurskautemme'.

17 Sillä näin sanoo Herra: Aina on mies Daavidin suvusta istuva Israelin heimon valtaistuimella.

18 Ja aina on mies leeviläisten pappien suvusta oleva minun edessäni uhraamassa polttouhria ja sytyttämässä ruokauhria ja toimittamassa teurasuhria joka päivä."

19 Ja Jeremialle tuli tämä Herran sana:

20 "Näin sanoo Herra: Jos saatte rikotuksi minun liittoni päivän kanssa ja minun liittoni yön kanssa, niin että päivä ja yö eivät enää tule ajallansa,

21 niin rikkoutuu myös minun liittoni palvelijani Daavidin kanssa, niin ettei hänellä enää ole poikaa, joka istuu kuninkaana hänen valtaistuimellansa, ja minun liittoni leeviläisten pappien, minun palvelijaini, kanssa.

22 Niinkuin taivaan joukkoa ei voida lukea eikä meren hiekkaa mitata, niin monilukuisiksi minä teen palvelijani Daavidin jälkeläiset ja leeviläiset, jotka minua palvelevat."

23 Ja Jeremialle tuli tämä Herran sana:

24 "Etkö ole huomannut, mitä tämä kansa puhuu sanoen: 'Ne kaksi sukukuntaa, jotka Herra valitsi, hän on hyljännyt'? Ja he halveksivat minun kansaani, niinkuin se ei enää olisikaan kansa heidän silmissänsä.

25 Näin sanoo Herra: Jos minun liittoni päivän ja yön kanssa on olematon, jos en ole säätänyt taivaan ja maan lakeja,

26 niin minä myös hylkään Jaakobin ja palvelijani Daavidin jälkeläiset, niin etten ota hänen jälkeläisistänsä hallitsijoita Aabrahamin, Iisakin ja Jaakobin jälkeläisille. Sillä minä käännän heidän kohtalonsa ja armahdan heitä."

   

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Apocalypse Explained # 449

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449. Of the tribe of Benjamin twelve thousand sealed, signifies the conjunction with the Lord of those who are in the lowest heaven. This is evident from the representation of "Benjamin" and the tribe named from him, as being the spiritual-celestial in the natural man, as "Joseph" represents it in the spiritual. The spiritual-celestial is truth conjoined to good; for truth regarded in itself is spiritual, and good is celestial; therefore by "Benjamin" and his tribe the conjunction of truth and good in the natural is signified, and thus here the conjunction with the Lord of those who are in the lowest heaven; for in the lowest heaven are those who are in natural good and truth from the spiritual and the celestial. Those who are in the lowest heaven are either spiritual-natural or celestial-natural; the spiritual-natural there belong to the Lord's spiritual kingdom, and the celestial-natural to His celestial kingdom, therefore the spiritual-natural communicate with the second heaven where all are spiritual, while the celestial-natural communicate with the third heaven where all are celestial (as was said in the article above).

[2] From all this the signification in the Word of "Joseph" and of "Benjamin," who were brothers, can be seen. As "Benjamin" signifies truth conjoined to good in the natural man, and thus truth conjoined to good in those who are in the lowest heaven, so he was born to Jacob last, and was called by him "son of the right hand," (Benjamin, in the original, means son of the right hand); also he was born in Bethlehem, and that city signifies truth conjoined to good in the natural. (That he was born in Bethlehem, see Genesis 35:16-19.) He was born the last because the natural, consisting of truth conjoined to good, is the ultimate of the church with man. For with man there are three degrees of life, the inmost, the middle, and the ultimate; in the inmost degree are those who are in the inmost or third heaven, in the middle degree are those who are in the middle or second heaven, and in the ultimate degree are those who are in the lowest or first heaven; so those who are in the inmost degree are called celestial, those who are in the middle are called spiritual, and those who are in the ultimate degree are called either spiritual-natural, or celestial-natural, and the conjunction of these in the ultimate degree is signified by "Benjamin." (Respecting these three degrees of life in man and angel, see in the work on Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435.) This now is why Benjamin was born the last of the sons of Jacob.

[3] He was called "the son of the right hand" because "son" signifies truth, and "right hand" signifies the power of truth from good, and in the spiritual world truth that is from good in the natural man has all power. All the power the spiritual man has is in this, because the effecting cause is in the spiritual man, and the effect is in the natural, and all the power of the effecting cause puts itself forth through the effect. (That all the power of the spiritual man is in the natural, and through the natural, see Arcana Coelestia 9836.) For this reason he was called "Benjamin," that is, "the son of the right hand." And as "Bethlehem" has a like signification, namely, truth conjoined to good in the natural man, David too was born there, and also anointed as king (1 Samuel 16:1-14; 17:12); for David as king represented the Lord in respect to truth from good, and this, too, is signified by "king" (as may be seen above, n. 29, 31, 205). For the same reason the Lord was born in Bethlehem (Matthew 2:1, 5, 6) because He was born a king, and truth conjoined to good was with Him from birth. For every infant is born natural, and the natural, because it is next to the external senses and the world, is first opened, and this with all men is ignorant of truth and desirous of evil; but in the Lord alone the natural had a desire for good and a longing for truth; for the ruling affection in man, which is his soul, is from the father; and with the Lord, the affection or soul from the Father was the Divine Itself, which is the Divine good of the Divine love.

[4] Because "Benjamin" and his tribe signify truth conjoined to good in the natural man:

His lot in the land of Canaan was between the sons of Judah and the sons of Joseph; Jerusalem also, where the Jebusites then were, fell to that tribe for an inheritance (Joshua 18:11-28);

so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin had its lot among the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for "Judah" signifies the good of the church, and "Joseph" the truth of the church. Jerusalem fell to that tribe because "Jerusalem" signified the church in respect to doctrine and worship, and all doctrine of the church is the doctrine of truth conjoined to good, and all worship is effected according to doctrine through the natural man; for, as was said above, worship is an effect from the effecting cause which is in the spiritual man.

[5] From this the signification of "Benjamin" in the following passages can be seen. In Jeremiah:

In hallowing the sabbath they shall come from the cities of Judah and from the circuits of Jerusalem and from the land of Benjamin, and from the lowland and from the mountain and from the south, bringing burnt-offering and sacrifice and meal-offering and frankincense (Jeremiah 17:26).

This was done for hallowing the sabbath because the "sabbath" signifies the union of the Divine and the Divine Human in the Lord, and in a relative sense the conjunction of His Divine Human with heaven and with the church, and in general the conjunction of good and truth (See Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). "The cities of Judah, the circuits of Jerusalem, and the land of Benjamin," signify truths conjoined to good in the natural man; "the cities of Judah" the truths of good; "the circuits of Jerusalem" the truths of doctrine in the natural man, and "the land of Benjamin" their conjunction; for "cities" signify truths, "Judah" the good of the church, "Jerusalem" the doctrine of truth, "circuits" such things as are round about or below, which are the truths of good in the natural man, and "the land of Benjamin" the church in respect to the conjunction of these in the natural man; "from the lowland, from the mountain, and from the south," signifies good and truth in the natural man from a celestial origin and from a spiritual origin; "lowland" signifying good and truth in the natural man, because in lowlands, that is, below the mountains and hills, those dwell who are in the lowest heaven, and are called celestial-natural and spiritual-natural, as was said above; "mountains" signifying those who are in celestial good, and "south" those who are in spiritual good, and thence in the light of truth; "to bring burnt-offering and sacrifice, and meal-offering and frankincense," signifies worship from celestial good and from spiritual good in the natural man; "burnt-offering" signifying worship from celestial good; "sacrifice" worship from spiritual good; "meal-offering and frankincense" good and the truth of good in the natural man. Such is the signification of these words. Why else should it be said that in hallowing the sabbath they should come "from the cities of Judah, from the circuits of Jerusalem, from the land of Benjamin, from the lowland, the mountain, and the south," and why not from the whole land of Canaan?

[6] Because all these particulars signify such things as belong to heaven and the church, like things are also mentioned elsewhere in the same Prophet:

In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth them (Jeremiah 33:13).

They shall buy fields with silver, and this by writing in a book, and by causing witnesses to witness, in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the lowland, and in the cities of the south, for I will turn back their captivity (Jeremiah 32:8, 44).

In these passages "the land of Benjamin, the circuits of Jerusalem, the cities of Judah, the mountain, the lowland, and the south," have a similar signification as above; thus "Benjamin" signifies the conjunction of truth and good in the natural man, and accordingly the conjunction of truth and good with those who are in the lowest heaven.

[7] In the same:

Gather yourselves, ye sons of Benjamin, out of the midst of Jerusalem, and sounding sound the trumpet, and upon the house of the vineyard kindle a conflagration, for evil looketh forth from the north, and a great breaking up (Jeremiah 6:1).

In the spiritual sense this treats of the devastation of the church in respect to truth and good, because it is against Zion and Jerusalem, for "Zion" signifies the good of the church, and "Jerusalem" its truth; and as "the sons of Benjamin" signify the conjunction of good and truth, they are told "to gather themselves out of the midst of Jerusalem, to sound the trumpet, and upon the house of the vineyard to kindle a conflagration;" "to sound the trumpet" signifying combat against that church from truths that are from good; "house of the vineyard" that church itself, and "to kindle a conflagration" its destruction by evil loves; the "north from which the evil looks forth" signifies the falsity of evil, and "a great breaking up" signifies the dispersion of good and truth.

[8] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy might, and come for salvation to us (Psalms 80:1, 2).

"Ephraim, Benjamin, and Manasseh," do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and with whom there is a conjunction of these (See above, n. 440), where this is explained).

[9] In the same:

Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is over them, the princes of Judah, the princes of Zebulun, and the princes of Naphtali (Psalms 68:26, 27).

Here Benjamin, the princes of Judah, of Zebulun, and of Naphtali, are not meant, but those things of the church that are signified by these tribes; and "little Benjamin" here signifies the innocence of the natural man; the innocence of the natural man is in the conjunction of good and truth there. (This too may be seen explained above, n. 439.)

[10] In the blessing of the sons of Israel by Moses:

Of Benjamin he said, The beloved of Jehovah, he shall dwell safely by him. He shall cover him all the day, and he shall dwell between His shoulders (Deuteronomy 33:12).

"Benjamin" here signifies the Word in the ultimate sense, which is natural; for in this blessing by Moses the Word is described, and each tribe signifies something of it; and as the ultimate sense of the Word, which is natural, has in it a marriage of good and truth, as has been shown in many places, therefore Benjamin is called "the beloved of Jehovah," and it is said "he shall dwell safely by him, and He shall cover him all the day, and he shall dwell between His shoulders," "to dwell between the shoulders" meaning in safety and in power.

[11] The signification of "Benjamin" in the prophecy of Israel the father respecting his son (Genesis 49:27) has been explained in the Arcana Coelestia 6439-6444). In that prophecy, Benjamin is the last one treated of, because he signifies the ultimate of the church and of heaven; the ultimate is the natural, in which truth is conjoined to good.

[12] Because this is the signification of "Benjamin":

The tribes of Ephraim, Manasseh, and Benjamin pitched in the wilderness about the tent of meeting, on the west side (Numbers 2:18-24);

and these three tribes signify all who are in natural truth and good, and in the conjunction of these, "Ephraim" signifying truth in the natural man, "Manasseh" good there (as has been shown above), and "Benjamin" the conjunction of these. These tribes pitched on the west side, because in heaven those dwell at the west and at the north who are in the obscurity of good and in the obscurity of truth, thus who are in natural good and truth; but those dwell at the east and at the south in heaven who are in clearness of good and truth. (Respecting this see in the work on Heaven and Hell 141-153.)

[13] From this it can now be seen what "Benjamin" signifies in the Word, namely, the conjunction of good and truth in the natural man, and its conjunction through good with the spiritual; for all good that is good in the natural man flows in from the spiritual man, that is, through the spiritual man from the Lord. Without such influx there is no good in the natural man; therefore "Benjamin" signifies also the conjunction of the spiritual man with the natural, and "Joseph" the conjunction of the celestial man with the spiritual.

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

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Numbers 3

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1 Now this is the history of the generations of Aaron and Moses in the day that Yahweh spoke with Moses in Mount Sinai.

2 These are the names of the sons of Aaron: Nadab the firstborn, and Abihu, Eleazar, and Ithamar.

3 These are the names of the sons of Aaron, the priests who were anointed, whom he consecrated to minister in the priest's office.

4 Nadab and Abihu died before Yahweh, when they offered strange fire before Yahweh, in the wilderness of Sinai, and they had no children. Eleazar and Ithamar ministered in the priest's office in the presence of Aaron their father.

5 Yahweh spoke to Moses, saying,

6 "Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister to him.

7 They shall keep his requirements, and the requirements of the whole congregation before the Tent of Meeting, to do the service of the tabernacle.

8 They shall keep all the furnishings of the Tent of Meeting, and the obligations of the children of Israel, to do the service of the tabernacle.

9 You shall give the Levites to Aaron and to his sons. They are wholly given to him on the behalf of the children of Israel.

10 You shall appoint Aaron and his sons, and they shall keep their priesthood. The stranger who comes near shall be put to death."

11 Yahweh spoke to Moses, saying,

12 "Behold, I have taken the Levites from among the children of Israel instead of all the firstborn who open the womb among the children of Israel; and the Levites shall be mine:

13 for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt I made holy to me all the firstborn in Israel, both man and animal. They shall be mine. I am Yahweh."

14 Yahweh spoke to Moses in the wilderness of Sinai, saying,

15 "Count the children of Levi by their fathers' houses, by their families. You shall count every male from a month old and upward."

16 Moses numbered them according to the word of Yahweh, as he was commanded.

17 These were the sons of Levi by their names: Gershon, and Kohath, and Merari.

18 These are the names of the sons of Gershon by their families: Libni and Shimei.

19 The sons of Kohath by their families: Amram, and Izhar, Hebron, and Uzziel.

20 The sons of Merari by their families: Mahli and Mushi. These are the families of the Levites according to their fathers' houses.

21 Of Gershon was the family of the Libnites, and the family of the Shimeites: these are the families of the Gershonites.

22 Those who were numbered of them, according to the number of all the males, from a month old and upward, even those who were numbered of them were seven thousand five hundred.

23 The families of the Gershonites shall encamp behind the tabernacle westward.

24 The prince of the fathers' house of the Gershonites shall be Eliasaph the son of Lael.

25 The duty of the sons of Gershon in the Tent of Meeting shall be the tabernacle, and the Tent, its covering, and the screen for the door of the Tent of Meeting,

26 and the hangings of the court, and the screen for the door of the court, which is by the tabernacle, and around the altar, and its cords for all of its service.

27 Of Kohath was the family of the Amramites, and the family of the Izharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites.

28 According to the number of all the males, from a month old and upward, there were eight thousand six hundred, keeping the requirements of the sanctuary.

29 The families of the sons of Kohath shall encamp on the south side of the tabernacle.

30 The prince of the fathers' house of the families of the Kohathites shall be Elizaphan the son of Uzziel.

31 Their duty shall be the ark, the table, the lamp stand, the altars, the vessels of the sanctuary with which they minister, and the screen, and all its service.

32 Eleazar the son of Aaron the priest shall be prince of the princes of the Levites, with the oversight of those who keep the requirements of the sanctuary.

33 Of Merari was the family of the Mahlites, and the family of the Mushites. These are the families of Merari.

34 Those who were numbered of them, according to the number of all the males, from a month old and upward, were six thousand two hundred.

35 The prince of the fathers' house of the families of Merari was Zuriel the son of Abihail. They shall encamp on the north side of the tabernacle.

36 The appointed duty of the sons of Merari shall be the tabernacle's boards, its bars, its pillars, its sockets, all its instruments, all its service,

37 the pillars of the court around it, their sockets, their pins, and their cords.

38 Those who encamp before the tabernacle eastward, in front of the Tent of Meeting toward the sunrise, shall be Moses, and Aaron and his sons, keeping the requirements of the sanctuary for the duty of the children of Israel. The stranger who comes near shall be put to death.

39 All who were numbered of the Levites, whom Moses and Aaron numbered at the commandment of Yahweh, by their families, all the males from a month old and upward, were twenty-two thousand.

40 Yahweh said to Moses, "Number all the firstborn males of the children of Israel from a month old and upward, and take the number of their names.

41 You shall take the Levites for me (I am Yahweh) instead of all the firstborn among the children of Israel; and the livestock of the Levites instead of all the firstborn among the livestock of the children of Israel."

42 Moses numbered, as Yahweh commanded him, all the firstborn among the children of Israel.

43 All the firstborn males according to the number of names, from a month old and upward, of those who were numbered of them, were twenty-two thousand two hundred seventy-three.

44 Yahweh spoke to Moses, saying,

45 "Take the Levites instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of their livestock; and the Levites shall be mine. I am Yahweh.

46 For the redemption of the two hundred seventy-three of the firstborn of the children of Israel, who exceed the number of the Levites,

47 you shall take five shekels apiece for each one; after the shekel of the sanctuary you shall take them (the shekel is twenty gerahs):

48 and you shall give the money, with which the remainder of them is redeemed, to Aaron and to his sons."

49 Moses took the redemption money from those who exceeded the number of those who were redeemed by the Levites;

50 from the firstborn of the children of Israel he took the money, one thousand three hundred sixty-five shekels, after the shekel of the sanctuary:

51 and Moses gave the redemption money to Aaron and to his sons, according to the word of Yahweh, as Yahweh commanded Moses.

   

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