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Jeremiah 28

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1 τάδε λέγει κύριος ἰδοὺ ἐγὼ ἐξεγείρω ἐπὶ βαβυλῶνα καὶ ἐπὶ τοὺς κατοικοῦντας χαλδαίους ἄνεμον καύσωνα διαφθείροντα

2 καὶ ἐξαποστελῶ εἰς βαβυλῶνα ὑβριστάς καὶ καθυβρίσουσιν αὐτὴν καὶ λυμανοῦνται τὴν γῆν αὐτῆς οὐαὶ ἐπὶ βαβυλῶνα κυκλόθεν ἐν ἡμέρᾳ κακώσεως αὐτῆς

3 ἐπ' αὐτὴν τεινέτω ὁ τείνων τὸ τόξον αὐτοῦ καὶ περιθέσθω ᾧ ἐστιν ὅπλα αὐτῷ καὶ μὴ φείσησθε ἐπὶ νεανίσκους αὐτῆς καὶ ἀφανίσατε πᾶσαν τὴν δύναμιν αὐτῆς

4 καὶ πεσοῦνται τραυματίαι ἐν γῇ χαλδαίων καὶ κατακεκεντημένοι ἔξωθεν αὐτῆς

5 διότι οὐκ ἐχήρευσεν ισραηλ καὶ ιουδας ἀπὸ θεοῦ αὐτῶν ἀπὸ κυρίου παντοκράτορος ὅτι ἡ γῆ αὐτῶν ἐπλήσθη ἀδικίας ἀπὸ τῶν ἁγίων ισραηλ

6 φεύγετε ἐκ μέσου βαβυλῶνος καὶ ἀνασῴζετε ἕκαστος τὴν ψυχὴν αὐτοῦ καὶ μὴ ἀπορριφῆτε ἐν τῇ ἀδικίᾳ αὐτῆς ὅτι καιρὸς ἐκδικήσεως αὐτῆς ἐστιν παρὰ κυρίου ἀνταπόδομα αὐτὸς ἀνταποδίδωσιν αὐτῇ

7 ποτήριον χρυσοῦν βαβυλὼν ἐν χειρὶ κυρίου μεθύσκον πᾶσαν τὴν γῆν ἀπὸ τοῦ οἴνου αὐτῆς ἐπίοσαν ἔθνη διὰ τοῦτο ἐσαλεύθησαν

8 καὶ ἄφνω ἔπεσεν βαβυλὼν καὶ συνετρίβη θρηνεῖτε αὐτήν λάβετε ῥητίνην τῇ διαφθορᾷ αὐτῆς εἴ πως ἰαθήσεται

9 ἰατρεύσαμεν τὴν βαβυλῶνα καὶ οὐκ ἰάθη ἐγκαταλίπωμεν αὐτὴν καὶ ἀπέλθωμεν ἕκαστος εἰς τὴν γῆν αὐτοῦ ὅτι ἤγγισεν εἰς οὐρανὸν τὸ κρίμα αὐτῆς ἐξῆρεν ἕως τῶν ἄστρων

10 ἐξήνεγκεν κύριος τὸ κρίμα αὐτοῦ δεῦτε καὶ ἀναγγείλωμεν εἰς σιων τὰ ἔργα κυρίου θεοῦ ἡμῶν

11 παρασκευάζετε τὰ τοξεύματα πληροῦτε τὰς φαρέτρας ἤγειρεν κύριος τὸ πνεῦμα βασιλέως μήδων ὅτι εἰς βαβυλῶνα ἡ ὀργὴ αὐτοῦ τοῦ ἐξολεθρεῦσαι αὐτήν ὅτι ἐκδίκησις κυρίου ἐστίν ἐκδίκησις λαοῦ αὐτοῦ ἐστιν

12 ἐπὶ τειχέων βαβυλῶνος ἄρατε σημεῖον ἐπιστήσατε φαρέτρας ἐγείρατε φυλακάς ἑτοιμάσατε ὅπλα ὅτι ἐνεχείρησεν καὶ ποιήσει κύριος ἃ ἐλάλησεν ἐπὶ τοὺς κατοικοῦντας βαβυλῶνα

13 κατασκηνοῦντας ἐφ' ὕδασι πολλοῖς καὶ ἐπὶ πλήθει θησαυρῶν αὐτῆς ἥκει τὸ πέρας σου ἀληθῶς εἰς τὰ σπλάγχα σου

14 ὅτι ὤμοσεν κύριος κατὰ τοῦ βραχίονος αὐτοῦ διότι πληρώσω σε ἀνθρώπων ὡσεὶ ἀκρίδων καὶ φθέγξονται ἐπὶ σὲ οἱ καταβαίνοντες

15 ποιῶν γῆν ἐν τῇ ἰσχύι αὐτοῦ ἑτοιμάζων οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ ἐν τῇ συνέσει αὐτοῦ ἐξέτεινεν τὸν οὐρανόν

16 εἰς φωνὴν ἔθετο ἦχος ὕδατος ἐν τῷ οὐρανῷ καὶ ἀνήγαγεν νεφέλας ἀπ' ἐσχάτου τῆς γῆς ἀστραπὰς εἰς ὑετὸν ἐποίησεν καὶ ἐξήγαγεν φῶς ἐκ θησαυρῶν αὐτοῦ

17 ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως κατῃσχύνθη πᾶς χρυσοχόος ἀπὸ τῶν γλυπτῶν αὐτοῦ ὅτι ψευδῆ ἐχώνευσαν οὐκ ἔστιν πνεῦμα ἐν αὐτοῖς

18 μάταιά ἐστιν ἔργα μεμωκημένα ἐν καιρῷ ἐπισκέψεως αὐτῶν ἀπολοῦνται

19 οὐ τοιαύτη μερὶς τῷ ιακωβ ὅτι ὁ πλάσας τὰ πάντα αὐτός ἐστιν κληρονομία αὐτοῦ κύριος ὄνομα αὐτῷ

20 διασκορπίζεις σύ μοι σκεύη πολέμου καὶ διασκορπιῶ ἐν σοὶ ἔθνη καὶ ἐξαρῶ ἐκ σοῦ βασιλεῖς

21 καὶ διασκορπιῶ ἐν σοὶ ἵππον καὶ ἀναβάτην αὐτοῦ καὶ διασκορπιῶ ἐν σοὶ ἅρματα καὶ ἀναβάτας αὐτῶν

22 καὶ διασκορπιῶ ἐν σοὶ νεανίσκον καὶ παρθένον καὶ διασκορπιῶ ἐν σοὶ ἄνδρα καὶ γυναῖκα

23 καὶ διασκορπιῶ ἐν σοὶ ποιμένα καὶ τὸ ποίμνιον αὐτοῦ καὶ διασκορπιῶ ἐν σοὶ γεωργὸν καὶ τὸ γεώργιον αὐτοῦ καὶ διασκορπιῶ ἐν σοὶ ἡγεμόνας καὶ στρατηγούς σου

24 καὶ ἀνταποδώσω τῇ βαβυλῶνι καὶ πᾶσι τοῖς κατοικοῦσι χαλδαίοις πάσας τὰς κακίας αὐτῶν ἃς ἐποίησαν ἐπὶ σιων κατ' ὀφθαλμοὺς ὑμῶν λέγει κύριος

25 ἰδοὺ ἐγὼ πρὸς σέ τὸ ὄρος τὸ διεφθαρμένον τὸ διαφθεῖρον πᾶσαν τὴν γῆν καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ καὶ κατακυλιῶ σε ἀπὸ τῶν πετρῶν καὶ δώσω σε ὡς ὄρος ἐμπεπυρισμένον

26 καὶ οὐ μὴ λάβωσιν ἀπὸ σοῦ λίθον εἰς γωνίαν καὶ λίθον εἰς θεμέλιον ὅτι εἰς ἀφανισμὸν εἰς τὸν αἰῶνα ἔσῃ λέγει κύριος

27 ἄρατε σημεῖον ἐπὶ τῆς γῆς σαλπίσατε ἐν ἔθνεσιν σάλπιγγι ἁγιάσατε ἐπ' αὐτὴν ἔθνη παραγγείλατε ἐπ' αὐτὴν βασιλείαις αραρατ παρ' ἐμοῦ καὶ τοῖς ασχαναζαίοις ἐπιστήσατε ἐπ' αὐτὴν βελοστάσεις ἀναβιβάσατε ἐπ' αὐτὴν ἵππον ὡς ἀκρίδων πλῆθος

28 ἁγιάσατε ἐπ' αὐτὴν ἔθνη τὸν βασιλέα τῶν μήδων καὶ πάσης τῆς γῆς τοὺς ἡγουμένους αὐτοῦ καὶ πάντας τοὺς στρατηγοὺς αὐτοῦ

29 ἐσείσθη ἡ γῆ καὶ ἐπόνεσεν διότι ἐξανέστη ἐπὶ βαβυλῶνα λογισμὸς κυρίου τοῦ θεῖναι τὴν γῆν βαβυλῶνος εἰς ἀφανισμὸν καὶ μὴ κατοικεῖσθαι αὐτήν

30 ἐξέλιπεν μαχητὴς βαβυλῶνος τοῦ πολεμεῖν καθήσονται ἐκεῖ ἐν περιοχῇ ἐθραύσθη ἡ δυναστεία αὐτῶν ἐγενήθησαν ὡσεὶ γυναῖκες ἐνεπυρίσθη τὰ σκηνώματα αὐτῆς συνετρίβησαν οἱ μοχλοὶ αὐτῆς

31 διώκων εἰς ἀπάντησιν διώκοντος διώξεται καὶ ἀναγγέλλων εἰς ἀπάντησιν ἀναγγέλλοντος τοῦ ἀναγγεῖλαι τῷ βασιλεῖ βαβυλῶνος ὅτι ἑάλωκεν ἡ πόλις αὐτοῦ

32 ἀπ' ἐσχάτου τῶν διαβάσεων αὐτοῦ ἐλήμφθησαν καὶ τὰ συστέματα αὐτῶν ἐνέπρησαν ἐν πυρί καὶ ἄνδρες αὐτοῦ οἱ πολεμισταὶ ἐξέρχονται

33 διότι τάδε λέγει κύριος οἶκοι βασιλέως βαβυλῶνος ὡς ἅλων ὥριμος ἀλοηθήσονται ἔτι μικρὸν καὶ ἥξει ὁ ἄμητος αὐτῆς

34 κατέφαγέν με ἐμερίσατό με κατέλαβέν με σκεῦος λεπτὸν ναβουχοδονοσορ βασιλεὺς βαβυλῶνος κατέπιέν με ὡς δράκων ἔπλησεν τὴν κοιλίαν αὐτοῦ ἀπὸ τῆς τρυφῆς μου ἐξῶσέν με

35 οἱ μόχθοι μου καὶ αἱ ταλαιπωρίαι μου εἰς βαβυλῶνα ἐρεῖ κατοικοῦσα σιων καὶ τὸ αἷμά μου ἐπὶ τοὺς κατοικοῦντας χαλδαίους ἐρεῖ ιερουσαλημ

36 διὰ τοῦτο τάδε λέγει κύριος ἰδοὺ ἐγὼ κρινῶ τὴν ἀντίδικόν σου καὶ ἐκδικήσω τὴν ἐκδίκησίν σου καὶ ἐρημώσω τὴν θάλασσαν αὐτῆς καὶ ξηρανῶ τὴν πηγὴν αὐτῆς

37 καὶ ἔσται βαβυλὼν εἰς ἀφανισμὸν καὶ οὐ κατοικηθήσεται

38 ἅμα ὡς λέοντες ἐξηγέρθησαν καὶ ὡς σκύμνοι λεόντων

39 ἐν τῇ θερμασίᾳ αὐτῶν δώσω πότημα αὐτοῖς καὶ μεθύσω αὐτούς ὅπως καρωθῶσιν καὶ ὑπνώσωσιν ὕπνον αἰώνιον καὶ οὐ μὴ ἐγερθῶσι λέγει κύριος

40 καταβιβάσω αὐτοὺς ὡς ἄρνας εἰς σφαγὴν καὶ ὡς κριοὺς μετ' ἐρίφων

41 πῶς ἑάλω καὶ ἐθηρεύθη τὸ καύχημα πάσης τῆς γῆς πῶς ἐγένετο βαβυλὼν εἰς ἀφανισμὸν ἐν τοῖς ἔθνεσιν

42 ἀνέβη ἐπὶ βαβυλῶνα ἡ θάλασσα ἐν ἤχῳ κυμάτων αὐτῆς καὶ κατεκαλύφθη

43 ἐγενήθησαν αἱ πόλεις αὐτῆς γῆ ἄνυδρος καὶ ἄβατος οὐ κατοικήσει ἐν αὐτῇ οὐδὲ εἷς οὐδὲ μὴ καταλύσῃ ἐν αὐτῇ υἱὸς ἀνθρώπου

44 καὶ ἐκδικήσω ἐπὶ βαβυλῶνα καὶ ἐξοίσω ἃ κατέπιεν ἐκ τοῦ στόματος αὐτῆς καὶ οὐ μὴ συναχθῶσιν πρὸς αὐτὴν ἔτι τὰ ἔθνη

49 καὶ ἐν βαβυλῶνι πεσοῦνται τραυματίαι πάσης τῆς γῆς

50 ἀνασῳζόμενοι ἐκ γῆς πορεύεσθε καὶ μὴ ἵστασθε οἱ μακρόθεν μνήσθητε τοῦ κυρίου καὶ ιερουσαλημ ἀναβήτω ἐπὶ τὴν καρδίαν ὑμῶν

51 ᾐσχύνθημεν ὅτι ἠκούσαμεν ὀνειδισμὸν ἡμῶν κατεκάλυψεν ἀτιμία τὸ πρόσωπον ἡμῶν εἰσῆλθον ἀλλογενεῖς εἰς τὰ ἅγια ἡμῶν εἰς οἶκον κυρίου

52 διὰ τοῦτο ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ ἐκδικήσω ἐπὶ τὰ γλυπτὰ αὐτῆς καὶ ἐν πάσῃ τῇ γῇ αὐτῆς πεσοῦνται τραυματίαι

53 ὅτι ἐὰν ἀναβῇ βαβυλὼν ὡς ὁ οὐρανὸς καὶ ὅτι ἐὰν ὀχυρώσῃ ὕψος ἰσχύος αὐτῆς παρ' ἐμοῦ ἥξουσιν ἐξολεθρεύοντες αὐτήν λέγει κύριος

54 φωνὴ κραυγῆς ἐν βαβυλῶνι καὶ συντριβὴ μεγάλη ἐν γῇ χαλδαίων

55 ὅτι ἐξωλέθρευσεν κύριος τὴν βαβυλῶνα καὶ ἀπώλεσεν ἀπ' αὐτῆς φωνὴν μεγάλην ἠχοῦσαν ὡς ὕδατα πολλά ἔδωκεν εἰς ὄλεθρον φωνὴν αὐτῆς

56 ὅτι ἦλθεν ἐπὶ βαβυλῶνα ταλαιπωρία ἑάλωσαν οἱ μαχηταὶ αὐτῆς ἐπτόηται τὸ τόξον αὐτῶν ὅτι θεὸς ἀνταποδίδωσιν αὐτοῖς κύριος ἀνταποδίδωσιν αὐτῇ τὴν ἀνταπόδοσιν

57 καὶ μεθύσει μέθῃ τοὺς ἡγεμόνας αὐτῆς καὶ τοὺς σοφοὺς αὐτῆς καὶ τοὺς στρατηγοὺς αὐτῆς λέγει ὁ βασιλεύς κύριος παντοκράτωρ ὄνομα αὐτῷ

58 τάδε λέγει κύριος τεῖχος βαβυλῶνος ἐπλατύνθη κατασκαπτόμενον κατασκαφήσεται καὶ αἱ πύλαι αὐτῆς αἱ ὑψηλαὶ ἐμπυρισθήσονται καὶ οὐ κοπιάσουσιν λαοὶ εἰς κενόν καὶ ἔθνη ἐν ἀρχῇ ἐκλείψουσιν

59 ὁ λόγος ὃν ἐνετείλατο κύριος ιερεμια τῷ προφήτῃ εἰπεῖν τῷ σαραια υἱῷ νηριου υἱοῦ μαασαιου ὅτε ἐπορεύετο παρὰ σεδεκιου βασιλέως ιουδα εἰς βαβυλῶνα ἐν τῷ ἔτει τῷ τετάρτῳ τῆς βασιλείας αὐτοῦ καὶ σαραιας ἄρχων δώρων

60 καὶ ἔγραψεν ιερεμιας πάντα τὰ κακά ἃ ἥξει ἐπὶ βαβυλῶνα ἐν βιβλίῳ ἑνί πάντας τοὺς λόγους τούτους τοὺς γεγραμμένους ἐπὶ βαβυλῶνα

61 καὶ εἶπεν ιερεμιας πρὸς σαραιαν ὅταν ἔλθῃς εἰς βαβυλῶνα καὶ ὄψῃ καὶ ἀναγνώσῃ πάντας τοὺς λόγους τούτους

62 καὶ ἐρεῖς κύριε κύριε σὺ ἐλάλησας ἐπὶ τὸν τόπον τοῦτον τοῦ ἐξολεθρεῦσαι αὐτὸν καὶ τοῦ μὴ εἶναι ἐν αὐτῷ κατοικοῦντας ἀπὸ ἀνθρώπου ἕως κτήνους ὅτι ἀφανισμὸς εἰς τὸν αἰῶνα ἔσται

63 καὶ ἔσται ὅταν παύσῃ τοῦ ἀναγινώσκειν τὸ βιβλίον τοῦτο καὶ ἐπιδήσεις ἐπ' αὐτὸ λίθον καὶ ῥίψεις αὐτὸ εἰς μέσον τοῦ εὐφράτου

64 καὶ ἐρεῖς οὕτως καταδύσεται βαβυλὼν καὶ οὐ μὴ ἀναστῇ ἀπὸ προσώπου τῶν κακῶν ὧν ἐγὼ ἐπάγω ἐπ' αὐτήν

   

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Arcana Coelestia # 1327

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1327. 'Jehovah confounded the lip of the whole earth' means the state of this Ancient Church, that internal worship started to perish. This is clear from the fact that the phrase used is 'the lip of the whole earth' and not, as previously in verse 7, the lip of those who started to build a city and a tower. 'The face of the whole earth' means the state of the Church since 'the earth' is the Church, as shown already in 662, 1066. The story of the Churches after the Flood is as follows: There were three Churches which receive specific mention in the Word - the first Ancient Church which took its name from Noah, the second Ancient Church which took its name from Eber, and the third Ancient Church which took its name from Jacob, and subsequently from Judah and Israel.

[2] As regards the first Ancient Church, that called Noah, this was the parent so to speak of those that followed, and as is usually the case with Churches in their earliest phases, it was more untarnished and innocent, as is also clear from verse 1 of this chapter which says that it had one lip, that is, one doctrine. That is to say, everyone regarded charity as the essential. But in the course of time, as usually happens to Churches, that Church also started to decline, chiefly because many people started to divert worship to themselves so as to set themselves above others, as is clear from verse 4 above - 'they said, Let us build ourselves a city and a tower, and its head in heaven, and let us make a name for ourselves'. In the Church such people were inevitably like some fermenting agent, or like firebrands that start a fire. When the danger of profaning what is holy was consequently near at hand, referred to in 571, 582, the state of this Church was, in the Lord's Providence, altered. That is to say, its internal worship perished but its external worship remained, which here is meant by the statement that 'Jehovah confounded the lip of the whole earth'. From this it is also clear that the kind of worship called Babel was not prevalent in the first Ancient Church but in those that followed when people started to be worshipped in place of gods, especially after they had died. This was the origin of so many pagan deities.

[3] The reason internal worship was allowed to perish and external remain was to prevent what is holy being profaned. The profanation of what is holy carries eternal condemnation with it. Nobody is able to profane what is holy unless he possesses cognitions of faith and also acknowledges them. Anyone who does not possess them cannot acknowledge them, still less profane them. It is internal things which may be profaned, for it is in internal things, not external, that holiness resides. The situation is similar with someone who does evil but does not have evil in mind. The evil he does cannot be attributed to him any more than to someone who does not deliberately intend evil, or to anyone devoid of rationality. Thus anyone who does not believe in the existence of a life after death, but who nevertheless has external worship, cannot profane the things that belong to eternal life because he does not believe that they exist. The situation is different with those who do know and acknowledge them.

[4] This too is why a person is allowed rather to live engrossed in lusts and pleasures, and so to isolate himself from internal things, than to enter into a knowledge and acknowledgement of internal things and so profane them. The Jews of today therefore are allowed to immerse themselves in avarice so that in this way they may be removed from an acknowledgement of internal things, for they are the kind of people who, if they acknowledged them, would inevitably profane them. Nothing does more to isolate a person from internal things than avarice, for this is the lowest of all earthly desires. The same applies to many inside the Church, and to gentiles outside, though gentiles, least of all people, are able to profane anything. This then is the reason for the statement here that 'Jehovah confounded the lip of the whole earth', and the reason why these words mean that the state of the Church was altered, that is to say, its worship became external, having no internal worship within it.

[5] The same situation was represented and meant by the Babylonish captivity into which the Israelites, and later on the Jews, were carried away. This is spoken of in Jeremiah as follows,

And there will be a nation and a kingdom that will not serve the king of Babel, and who will not put its neck in the yoke of the king of Babel. With the sword and famine and pestilence I will visit this people, until I have consumed it by his hand. Jeremiah 27:8 and following verses.

'Serving the king of Babel and putting its neck in his yoke' is being utterly deprived of the knowledge and acknowledgement of the good and the truth of faith, and so of internal worship.

[6] The point is clearer still in the same prophet,

Thus said Jehovah to all the people in this city, your brethren who did not go out with you into captivity, thus said Jehovah Zebaoth, Behold, I am sending on them the sword, famine, and pestilence, and I will make them like rotten figs. Jeremiah 29:16-17.

'Remaining in the city and not going out to the king of Babel' represented and meant people who possessed the cognitions of internal things, that is, of the truths of faith, and who profaned them - people on whom, it is said, He was sending 'the sword, famine, and pestilence', which are forms of punishment for profanation, and whom He was making 'like rotten figs'.

[7] That 'Babel' means people who deprive others of all knowledge and acknowledgement of truth was also represented and meant by the following words in the same prophet,

I will give all Judah into the hand of the king of Babel, and he will carry them off to Babel, and will smite them with the sword. And I will give over all the wealth of this city, and all its labour, and all its precious things; and I will give all the treasures of the kings of Judah into the hand of their enemies, and they will plunder them and seize them. Jeremiah 20:4-5.

Here 'all its wealth, all its lab our, all its precious things, all the treasures of the kings of Judah' means in the internal sense cognitions of faith.

[8] In the same prophet,

With the families of the north I will bring the king of Babel against this land and against its inhabitants, and against all those nations round about, and I will utterly destroy them and make them into a ruin, a hissing, and everlasting wastes. And this whole land will be a waste. Jeremiah 25:9, 11.

Here 'Babel' is used to describe the vastation of the interior things of faith, that is, of internal worship. Indeed, as shown already, anyone whose worship is worship of self possesses no truth of faith. He destroys and lays waste, and leads off into captivity, everything that is true. This is why Babel is also called 'a destroying mountain' in Jeremiah 51:25.

For more concerning Babel, see what has been stated already in 1182.

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

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