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Jeremiah 41

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1 ὁ λόγος ὁ γενόμενος πρὸς ιερεμιαν παρὰ κυρίου καὶ ναβουχοδονοσορ βασιλεὺς βαβυλῶνος καὶ πᾶν τὸ στρατόπεδον αὐτοῦ καὶ πᾶσα ἡ γῆ ἀρχῆς αὐτοῦ ἐπολέμουν ἐπὶ ιερουσαλημ καὶ ἐπὶ πάσας τὰς πόλεις ιουδα λέγων

2 οὕτως εἶπεν κύριος βάδισον πρὸς σεδεκιαν βασιλέα ιουδα καὶ ἐρεῖς αὐτῷ οὕτως εἶπεν κύριος παραδόσει παραδοθήσεται ἡ πόλις αὕτη εἰς χεῖρας βασιλέως βαβυλῶνος καὶ συλλήμψεται αὐτὴν καὶ καύσει αὐτὴν ἐν πυρί

3 καὶ σὺ οὐ μὴ σωθῇς ἐκ χειρὸς αὐτοῦ καὶ συλλήμψει συλλημφθήσῃ καὶ εἰς χεῖρας αὐτοῦ δοθήσῃ καὶ οἱ ὀφθαλμοί σου τοὺς ὀφθαλμοὺς αὐτοῦ ὄψονται καὶ τὸ στόμα αὐτοῦ μετὰ τοῦ στόματός σου λαλήσει καὶ εἰς βαβυλῶνα εἰσελεύσῃ

4 ἀλλὰ ἄκουσον τὸν λόγον κυρίου σεδεκια βασιλεῦ ιουδα οὕτως λέγει κύριος

5 ἐν εἰρήνῃ ἀποθανῇ καὶ ὡς ἔκλαυσαν τοὺς πατέρας σου τοὺς βασιλεύσαντας πρότερόν σου κλαύσονται καὶ σὲ καὶ ὦ αδων κόψονταί σε ὅτι λόγον ἐγὼ ἐλάλησα εἶπεν κύριος

6 καὶ ἐλάλησεν ιερεμιας πρὸς τὸν βασιλέα σεδεκιαν πάντας τοὺς λόγους τούτους ἐν ιερουσαλημ

7 καὶ ἡ δύναμις βασιλέως βαβυλῶνος ἐπολέμει ἐπὶ ιερουσαλημ καὶ ἐπὶ τὰς πόλεις ιουδα ἐπὶ λαχις καὶ ἐπὶ αζηκα ὅτι αὗται κατελείφθησαν ἐν πόλεσιν ιουδα πόλεις ὀχυραί

8 ὁ λόγος ὁ γενόμενος πρὸς ιερεμιαν παρὰ κυρίου μετὰ τὸ συντελέσαι τὸν βασιλέα σεδεκιαν διαθήκην πρὸς τὸν λαὸν τοῦ καλέσαι ἄφεσιν

9 τοῦ ἐξαποστεῖλαι ἕκαστον τὸν παῖδα αὐτοῦ καὶ ἕκαστον τὴν παιδίσκην αὐτοῦ τὸν εβραῖον καὶ τὴν εβραίαν ἐλευθέρους πρὸς τὸ μὴ δουλεύειν ἄνδρα ἐξ ιουδα

10 καὶ ἐπεστράφησαν πάντες οἱ μεγιστᾶνες καὶ πᾶς ὁ λαὸς οἱ εἰσελθόντες ἐν τῇ διαθήκῃ τοῦ ἀποστεῖλαι ἕκαστον τὸν παῖδα αὐτοῦ καὶ ἕκαστον τὴν παιδίσκην αὐτοῦ

11 καὶ ἔωσαν αὐτοὺς εἰς παῖδας καὶ παιδίσκας

12 καὶ ἐγενήθη λόγος κυρίου πρὸς ιερεμιαν λέγων

13 οὕτως εἶπεν κύριος ὁ θεὸς ισραηλ ἐγὼ ἐθέμην διαθήκην πρὸς τοὺς πατέρας ὑμῶν ἐν τῇ ἡμέρᾳ ᾗ ἐξειλάμην αὐτοὺς ἐκ γῆς αἰγύπτου ἐξ οἴκου δουλείας λέγων

14 ὅταν πληρωθῇ ἓξ ἔτη ἀποστελεῖς τὸν ἀδελφόν σου τὸν εβραῖον ὃς πραθήσεταί σοι καὶ ἐργᾶταί σοι ἓξ ἔτη καὶ ἐξαποστελεῖς αὐτὸν ἐλεύθερον καὶ οὐκ ἤκουσάν μου καὶ οὐκ ἔκλιναν τὸ οὖς αὐτῶν

15 καὶ ἐπέστρεψαν σήμερον ποιῆσαι τὸ εὐθὲς πρὸ ὀφθαλμῶν μου τοῦ καλέσαι ἄφεσιν ἕκαστον τοῦ πλησίον αὐτοῦ καὶ συνετέλεσαν διαθήκην κατὰ πρόσωπόν μου ἐν τῷ οἴκῳ οὗ ἐπεκλήθη τὸ ὄνομά μου ἐπ' αὐτῷ

16 καὶ ἐπεστρέψατε καὶ ἐβεβηλώσατε τὸ ὄνομά μου τοῦ ἐπιστρέψαι ἕκαστον τὸν παῖδα αὐτοῦ καὶ ἕκαστον τὴν παιδίσκην αὐτοῦ οὓς ἐξαπεστείλατε ἐλευθέρους τῇ ψυχῇ αὐτῶν ὑμῖν εἰς παῖδας καὶ παιδίσκας

17 διὰ τοῦτο οὕτως εἶπεν κύριος ὑμεῖς οὐκ ἠκούσατέ μου τοῦ καλέσαι ἄφεσιν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ ἰδοὺ ἐγὼ καλῶ ἄφεσιν ὑμῖν εἰς μάχαιραν καὶ εἰς τὸν θάνατον καὶ εἰς τὸν λιμὸν καὶ δώσω ὑμᾶς εἰς διασπορὰν πάσαις ταῖς βασιλείαις τῆς γῆς

18 καὶ δώσω τοὺς ἄνδρας τοὺς παρεληλυθότας τὴν διαθήκην μου τοὺς μὴ στήσαντας τὴν διαθήκην μου ἣν ἐποίησαν κατὰ πρόσωπόν μου τὸν μόσχον ὃν ἐποίησαν ἐργάζεσθαι αὐτῷ

19 τοὺς ἄρχοντας ιουδα καὶ τοὺς δυνάστας καὶ τοὺς ἱερεῖς καὶ τὸν λαόν

20 καὶ δώσω αὐτοὺς τοῖς ἐχθροῖς αὐτῶν καὶ ἔσται τὰ θνησιμαῖα αὐτῶν βρῶσις τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς

21 καὶ τὸν σεδεκιαν βασιλέα τῆς ιουδαίας καὶ τοὺς ἄρχοντας αὐτῶν δώσω εἰς χεῖρας ἐχθρῶν αὐτῶν καὶ δύναμις βασιλέως βαβυλῶνος τοῖς ἀποτρέχουσιν ἀπ' αὐτῶν

22 ἰδοὺ ἐγὼ συντάσσω φησὶν κύριος καὶ ἐπιστρέψω αὐτοὺς εἰς τὴν γῆν ταύτην καὶ πολεμήσουσιν ἐπ' αὐτὴν καὶ λήμψονται αὐτὴν καὶ κατακαύσουσιν αὐτὴν ἐν πυρὶ καὶ τὰς πόλεις ιουδα καὶ δώσω αὐτὰς ἐρήμους ἀπὸ κατοικούντων

   

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Apocalypse Revealed # 756

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756. "And it has become a dwelling place of demons." This symbolically means that the hells of these Roman Catholics are ones marked by lusts to exercise dominion from the heat of self-love, and by lusts to profane heaven's truths from the spurious zeal of that love.

Demons symbolize lusts to do evil (nos. 458), and also lusts to falsify truths. But demons, like lusts, are of many kinds. The worst are those which embody lusts from the heat of self-love to exercise dominion over the sanctities of the church and over heaven. And because this dominion is fixed in their hearts, they also embody lusts to profane heaven's truths from the spurious zeal of that love.

Moreover, because they know, when they become demons, as is the case after death, that the Lord alone has dominion over heaven and earth, they become personifications of a hatred for Him, until eventually, as much as a century later, they cannot bear to hear Him named.

It is apparent from this that Babylon's becoming a dwelling place of demons means symbolically that their hells are ones marked by lusts to exercise dominion from the heat of self-love, and by lusts to profane heaven's truths from the spurious zeal of that love.

[2] People in the world do not know that all after death become embodiments of the affections of their dominant love - embodiments of good affections if they have looked to the Lord and heaven and at the same time refrained from evils as sins, but embodiments of evil affections, namely lusts, if they have looked only to themselves and the world and have refrained from evils, not as sins, but only as damaging to their reputation and honor.

These affections are objectively seen and perceived in the spiritual world, whereas only the thoughts emanating from these affections are seen and perceived in the natural world. As a result, people do not know that hell resides in the affections of an evil love, and heaven in the affections of a good love. So it is that people do not know this and do not perceive it, because the lusts of an evil love derive from heredity that they are delightful in the will, and thus pleasant in the intellect, and people do not reflect on something that is delightful and pleasant because it carries their minds along as the current of a swift river does a boat. Consequently people who have immersed themselves in these delights and pleasant thoughts cannot approach the delights and pleasant thoughts of the affections of a love of goodness and truth otherwise than as people who with straining arms pull on the oars against the current of a swift river.

The case, however, is otherwise with people who have not so deeply immersed themselves.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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