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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 # 4748

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4748. 'And their camels carrying spices, and resin' and stacte' means interior natural truths. This is clear from the general meaning of 'camels' as things belonging to the natural man which serve the spiritual, and from their specific meaning as general facts within the natural man, dealt with in 3048, 3071, 3114, 3143, 3145, 4156; and from the meaning of 'spices, resin, and stacte' as interior natural truths joined to the good there, which are dealt with below. Among the ancients, sweet smelling and fragrant substances were used in their sacred worship; from these substances they obtained their frankincense and incense, similar substances being mixed with oil for their anointings. But no one today knows why those fragrances were used, for the reason that no knowledge at all exists of the fact that all aspects of the worship of the ancients had their origin in the spiritual and celestial things existing in heaven, or that those aspects of it corresponded to these. Mankind has been removing itself so far from spiritual and celestial things, immersing itself in natural, worldly, and bodily ones, that it lives in obscurity, many people having a negative attitude of mind to the existence of anything spiritual or celestial.

[2] The reason frankincense and incense were used among the ancients in sacred acts of worship is that 'odour' corresponds to perception, and 'a fragrant odour' - like that of the aromas which various kinds of spices have - to a pleasing and acceptable perception, as is the perception of truth derived from good, or of faith from charity. Indeed the correspondence of one to the other is such that, as often as it pleases the Lord, actual perceptions in the next life are converted into odours. Regarding these, see what has already been told from experience in 925, 1514, 1517-1519, 3577, 4624-4634. What specifically is meant here by 'spices, resin, and stacte' may be seen from other places where these three are mentioned. In general they mean interior truths within the natural, but those truths which are derived from the good there; for truths do not on their own constitute the natural, but good does by means of truths. Consequently variations exist, conditioned by what the truth joined to the good is like and therefore by what the good is like, since the particular nature of the good depends on what the truths are like.

[3] 'Gilead' means exterior good like that belonging to the senses, called pleasure, 4117, 4124, while 'Egypt' in the good sense means facts, which are the external truths of the natural man that correspond to, that is, are in accord with, that good, 1462. Therefore the reference to Ishmaelites from Gilead bringing down those aromatic commodities on camels to Egypt means bringing their own interior truths, based on their own facts, to the facts meant by 'Egypt', which matters are dealt with below. Interior truths are conclusions based on exterior truths, that is, on facts; for the facts belonging to the natural man are the means that enable conclusions to be drawn about interior truths and thereby to identify them, just as a person identifies another's state of mind in his facial expressions and in the twinkling of light in his eyes, as well as in his tone of voice and his gestures.

[4] Because such truths are the means by which a person's natural is made more perfect and also receives correction, healing is therefore associated with spices of this kind - with resin, for example, in Jeremiah,

Is there no balsamic resin in Gilead? Is there no physician there? Why has not the healing of the daughter of my people arisen? Jeremiah 8:22.

In the same prophet,

Go up to Gilead to take resin, O virgin daughter of Egypt! In vain you have multiplied medicaments; there is no healing for you. Jeremiah 46:11.

In the same prophet,

Suddenly Babel has fallen and been broken; wail over her! Take resin for her pain; perhaps she will be healed. Jeremiah 51:8.

[5] Wares similar to this mean spiritual things, as is quite evident in John,

The merchants of the earth will weep and will mourn over Babel, that nobody buys their wares any longer, wares of gold and silver, and precious stones, and pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and bronze, and iron, and marble, and cinnamon, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and draught-cattle, and sheep, and horses, and chariots, and the bodies and souls of people. Revelation 18:11-13.

These wares would never have been listed in this specific manner if each and all had not meant the kinds of things that exist in the Lord's kingdom and in His Church. Otherwise they would have been words that had no real meaning. It is well known that 'Babel' means those who turn all worship of the Lord into worship of themselves, so that profanity exists inwardly while outwardly they are doing what is holy. This being so, 'their wares' means the things which, for the sake of worship of themselves, they themselves have invented enthusiastically and skillfully, as well as doctrinal teachings and ideas of good and truth from the Word which they have twisted to suit themselves. Thus the individual wares mentioned in these verses mean specific features of their invention, 'cinnamon, incense, ointment, and frankincense' meaning truths that are derived from good, but with those people perverted truths and falsities that are the products of evil.

[6] Something similar may be seen in what is recorded in Ezekiel regarding the wares of Tyre,

Judah and the land of Israel, they were your traders. Wheat of minnith and pannag, and honey, and oil, and resin, they exchanged for your trading. Ezekiel 27:17.

Here also 'resin' means truth derived from good. To one who has no belief in the internal sense of the Word all these expressions will be mere words and so vessels with nothing in them, when in fact they hold Divine, celestial, and spiritual things within them.

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

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