The Bible

 

耶利米书 38

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1 玛坦的儿子示法提雅、巴施户珥的儿子基大利、示利米雅的儿子犹甲、玛基雅的儿子巴示户珥耶利米对众人所

2 耶和华如此:住在这城里的必遭刀、饥荒、瘟疫;但出去归降迦勒底人的必得存活,就是以自己命为掠物的,必得存活。

3 耶和华如此:这城必要交在巴比伦王军队中,他必攻取这城。

4 於是首领对王:求你将这治死;因他向城里剩下的兵丁和众民这样的,使他们的发软。这不是求这百姓得平安,乃是叫他们受灾祸。

5 西底家王:他在你们中,无论何事,王也不能与你们反对。

6 他们就拿住耶利米,下在哈米勒的儿子(或译:王的儿子)玛基雅的牢狱里;那牢狱在护卫兵的院中。他们用绳子耶利米系下去。牢狱里没有,只有淤泥,耶利米就陷在淤泥中。

7 在王宫的太监古实人以伯.米勒,见他们将耶利米下了牢狱(那时王在便雅悯门口),

8 以伯.米勒就从王宫里出来,对王

9 ─我的王啊,这些人向先知耶利米一味地行恶,将他下在牢狱中;他在那里必因饥饿而,因为城中再没有粮食。

10 王就吩咐古实人以伯.米勒说:你从这里带领三十人,趁着先知耶利米以前,将他从牢狱中提上来。

11 於是以伯.米勒带领这些人同去,进入王宫,到房以,从那里取了些碎布和破烂的衣服,用绳子牢狱去到耶利米那里。

12 古实人以伯.米勒对耶利米:你用这些碎布和破烂的衣服放在绳子上,垫你的胳肢窝。耶利米就照样行了。

13 这样,他们用绳子耶利米从牢狱里拉上来。耶利米仍在护卫兵的院中。

14 西底家王打发人带领先知耶利米,进耶和华殿中第三门里见王。王就对耶利米:我要问你一件事,你丝毫不可向我隐瞒。

15 耶利米对西底家:我若告诉你,你岂不定要杀我麽?我若劝戒你,你必不从我。

16 西底家王就私下向耶利米说:我指着那造我们生命之永生的耶和华起誓:我必不杀你,也不将你交在寻索你命的人中。

17 耶利米对西底家耶和华─万军之以色列的如此:你若出去归降巴比伦王的首领,你的命就必存活,这城也不致被焚烧,你和你的全家都必存活。

18 你若不出去归降巴比伦王的首领,这城必交在迦勒底人中。他们必用焚烧,你也不得脱离他们的

19 西底家王对耶利米:我怕那些投降迦勒底人的犹大人,恐怕迦勒底人将我交在他们中,他们戏弄我。

20 耶利米:迦勒底人必不将你交出。求你从我对你所耶和华的话,这样你必得好处,你的命也必存活。耶利米:迦勒底人必不将你交出。求你从我对你所耶和华的话,这样你必得好处,你的命也必存活。

21 你若不肯出去,耶和华指示我的乃是这样:

22 犹大王宫里所剩的妇女必都带到巴比伦王的首领那里。这些妇女必:你知己的朋友催逼你,胜过你;见你的陷入淤泥中,就转身退後了。

23 人必将你的后妃和你的儿女带到迦勒底人那里;你也不得脱离他们的,必被巴比伦王的捉住;你也必使这城被焚烧。

24 西底家对耶利米:不要使知道这些,你就不至於

25 首领若见了我与你话,就见你,问你:你对王甚麽话不要向我们隐瞒,我们就不杀你。王向你甚麽话也要告诉我们

26 你就对他们:我在王面前恳求不要叫我回到约拿单的房屋在那里。

27 随后众首领耶利米,问他,他就照王所吩咐的一切回答他们。他们不再与他,因为事情没有泄漏。

28 於是耶利米仍在护卫兵的院中,直到耶路撒冷被攻取的日子。

   

From Swedenborg's Works

 

Apocalypse Explained #574

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574. And I heard the number of them.- This signifies their quality perceived, as is evident from the signification of hearing, as denoting to perceive (see above, n. 14, 529); and from the signification of number, as denoting the quality of the thing treated of, concerning which, see above (n. 429); here, the quality of the falsities of evil that conspire against the truths of good, from which and on behalf of which are the reasonings of the sensual man, which are signified by the number of the armies of the horsemen, spoken of just above. But the quality of these is further described in the next verse in these words: "And thus I saw the horses in the vision, and them that sat on them, having breast-plates fiery, and purple, and sulphurous; and the heads of the horses as the heads of lions; and out of their mouths went forth fire, smoke, and brimstone." These words are expressive of the quality that is here signified by number. Some reference to number appears to be meant here by number, but in the spiritual world numbers do not exist, for spaces and times there are not measured and determined by numbers, as in the natural world, therefore all numbers, in the Word, signify things, and the number itself signifies the quality of the thing treated of, see above (n. 203, 336, 429, 430); and in Heaven and Hell 263).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

From Swedenborg's Works

 

Heaven and Hell #589

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589. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.

For any thing to have existence there must be an equilibrium of all things. Without equilibrium is no action and reaction; for equilibrium is between two forces, one acting and the other reacting, and the state of rest resulting from like action and reaction is called equilibrium. In the natural world there is an equilibrium in all things and in each thing. It exists in a general way even in the atmosphere, wherein the lower parts react and resist in proportion as the higher parts act and press down. Again, in the natural world there is an equilibrium between heat and cold, between light and shade, and between dryness and moisture, the middle condition being the equilibrium. There is also an equilibrium in all the subjects of the three kingdoms of nature, the mineral, the vegetable, and the animal; for without equilibrium in them nothing can come forth and have permanent existence. Everywhere there is a sort of effort acting on the one side and reacting on the other.

[2] All existence or all effect is produced in equilibrium, that is, by one force acting and another suffering itself to be acted upon, or when one force by acting flows in, the other receives and harmoniously submits. In the natural world that which acts and reacts is called force, and also endeavor [or effort]; but in the spiritual world that which acts and reacts is called life and will. Life in that world is living force, and will is living effort; and the equilibrium itself is called freedom. Thus spiritual equilibrium or freedom has its outcome and permanence in the balance between good acting on the one side and evil reacting on the other side; or between evil acting on the one side and good reacting on the other side.

[3] With the good the equilibrium is between good acting and evil reacting; but with the evil the equilibrium is between evil acting and good reacting. Spiritual equilibrium is between good and evil, because the whole life of man has reference to good and to evil, and the will is the receptacle. There is also an equilibrium between truth and falsity, but this depends on the equilibrium between good and evil. The equilibrium between truth and falsity is like that between light and shade, in that light and shade affect the objects of the vegetable kingdom only so far as heat and cold are in them. That light and shade themselves have no effect, but only the heat that acts through them, is evident from the fact that light and shade are the same in winter time and in spring time. This comparison of truth and falsity with light and shade is from correspondence, for truth corresponds to light, falsity to shade, and heat to the good of love; in fact, spiritual light is truth, spiritual shade is falsity, and spiritual heat is good of love (see the chapter where light and heat in heaven are treated of, 126-140).

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