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Jeremiah 22

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1 This is what the Lord has said: Go down to the house of the king of Judah and there give him this word,

2 And say, Give ear to the word of the Lord, O king of Judah, seated on the seat of David, you and your servants and your people who come in by these doors.

3 This is what the Lord has said: Do what is right, judging uprightly, and make free from the hands of the cruel one him whose goods have been violently taken away: do no wrong and be not violent to the man from a strange country and the child without a father and the widow, and let not those who have done no wrong be put to death in this place.

4 For if you truly do this, then there will come in through the doors of this house kings seated on the seat of David, going in carriages and on horseback, he and his servants and his people

5 But if you do not give ear to these words, I give you my oath by myself, says the Lord, that this house will become a waste.

6 For this is what the Lord has said about the family of the king of Judah: You are Gilead to me, and the top of Lebanon: but, truly, I will make you waste, with towns unpeopled.

7 And I will make ready those who will send destruction on you, everyone armed for war: by them your best cedar-trees will be cut down and put in the fire.

8 And nations from all sides will go past this town, and every man will say to his neighbour, Why has the Lord done such things to this great town?

9 And they will say, Because they gave up the agreement of the Lord their God, and became worshippers and servants of other gods.

10 Let there be no weeping for the dead, and make no songs of grief for him: but make bitter weeping for him who has gone away, for he will never come back or see again the country of his birth.

11 For this is what the Lord has said about Shallum, the son of Josiah, king of Judah, who became king in place of Josiah his father, who went out from this place: He will never come back there again:

12 But death will come to him in the place where they have taken him away prisoner, and he will never see this land again.

13 A curse is on him who is building his house by wrongdoing, and his rooms by doing what is not right; who makes use of his neighbour without payment, and gives him nothing for his work;

14 Who says, I will make a wide house for myself, and rooms of great size, and has windows cut out, and has it roofed with cedar and painted with bright red.

15 Are you to be a king because you make more use of cedar than your father? did not your father take food and drink and do right, judging in righteousness, and then it was well for him?

16 He was judge in the cause of the poor and those in need; then it was well. Was not this to have knowledge of me? says the Lord.

17 But your eyes and your heart are fixed only on profit for yourself, on causing the death of him who has done no wrong, and on violent and cruel acts.

18 So this is what the Lord has said about Jehoiakim, the son of Josiah, king of Judah: They will make no weeping for him, saying, Ah my brother! or, Ah sister! they will make no weeping for him, saying, Ah lord! or, Ah his glory!

19 They will do to him what they do to the dead body of an ass; his body will be pulled out and placed on the earth outside the doors of Jerusalem.

20 Go up to Lebanon and give a cry; let your voice be loud in Bashan, crying out from Abarim; for all your lovers have come to destruction

21 My word came to you in the time of your well-being; but you said, I will not give ear. This has been your way from your earliest years, you did not give attention to my voice.

22 All the keepers of your sheep will be food for the wind, and your lovers will be taken away prisoners: truly, then you will be shamed and unhonoured because of all your evil-doing.

23 O you who are living in Lebanon, making your living-place in the cedars, how greatly to be pitied will you be when pains come on you, as on a woman in childbirth!

24 By my life, says the Lord, even if Coniah, the son of Jehoiakim, king of Judah, was the ring on my right hand, even from there I would have you pulled off;

25 And I will give you into the hands of those desiring your death, and into the hands of those whom you are fearing, even into the hands of Nebuchadrezzar, king of Babylon, and into the hands of the Chaldaeans.

26 I will send you out, and your mother who gave you birth, into another country not the land of your birth; and there death will come to you.

27 But to the land on which their soul's desire is fixed, they will never come back.

28 Is this man Coniah a broken vessel of no value? is he a vessel in which there is no pleasure? why are they violently sent out, he and his seed, into a land which is strange to them?

29 O earth, earth, earth, give ear to the word of the Lord!

30 The Lord has said, Let this man be recorded as having no children, a man who will not do well in all his life: for no man of his seed will do well, seated on the seat of the kingdom of David and ruling again in Judah.

   

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Arcana Coelestia # 2916

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2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.

[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.

[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,

Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezekiel 37:12-14.

Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.

[4] The description in Matthew 27:52-53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20-21, for Elisha represented the Lord.

[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Genesis 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Genesis 50:25; Exodus 13:19; Joshua 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.

[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9; and that the wicked buried already were to be cast out of their graves, Jeremiah 8:1-2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isaiah 14:19-21; Ezekiel 32:21-23, 25-26; Psalms 88:4-5, 10-11; Numbers 19:16, 18-19.

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