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Jeremiah 51

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1 Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise against me, a destroying wind;

2 And will send to Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her on all sides.

3 Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host.

4 Thus the slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets.

5 For Israel hath not been forsaken, nor Judah by his God, by the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

6 Flee from the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render to her a recompense.

7 Babylon hath been a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drank of her wine; therefore the nations are mad.

8 Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, it may be she may be healed.

9 We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth to heaven, and is lifted even to the skies.

10 The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of The LORD our God.

11 Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his purpose is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple.

12 Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spoke against the inhabitants of Babylon.

13 O thou that dwellest upon many waters, abundant in treasures, thy end is come, and the measure of thy covetousness.

14 The LORD of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillars; and they shall raise a shout against thee.

15 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding.

16 When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapors to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures.

17 Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.

18 They are vanity, the work of errors: in the time of their visitation they shall perish.

19 The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

20 Thou art my battle-ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;

21 And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and its rider;

22 With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid;

23 I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers.

24 And I will render to Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the LORD.

25 Behold, I am against thee, O destroying mountain, saith the LORD, which destroyest all the earth: and I will stretch out my hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain.

26 And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith the LORD.

27 Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillars.

28 Prepare against her the nations with the kings of Media, her captains, and all her rulers, and all the land of his dominion.

29 And the land shall tremble and sorrow: for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant.

30 The mighty men of Babylon have forborne to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwelling-places; her bars are broken.

31 One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end,

32 And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.

33 For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon is like a threshing-floor, it is time to thresh her: yet a little while, and the time of her harvest shall come.

34 Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out.

35 The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.

36 Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.

37 And Babylon shall become heaps, a dwelling-place for dragons, an astonishment, and a hissing, without an inhabitant.

38 They shall roar together like lions: they shall yell as lions' whelps.

39 In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.

40 I will bring them down like lambs to the slaughter, like rams with he-goats.

41 How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations!

42 The sea is come up upon Babylon: she is covered with the multitude of its waves.

43 Her cities are a desolation, a dry land, and a wilderness, a land in which no man dwelleth, neither doth any son of man pass by it.

44 And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed: and the nations shall not flow together any more to him: even the wall of Babylon shall fall.

45 My people, depart from the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.

46 And lest your heart should faint, and ye should fear for the rumor that shall be heard in the land; a rumor shall both come one year, and after that in another year shall come a rumor, and violence in the land, ruler against ruler.

47 Therefore behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her.

48 Then the heaven and the earth, and all that is in them, shall sing for Babylon: for the spoilers shall come to her from the north, saith the LORD.

49 As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth.

50 Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind.

51 We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD'S house.

52 Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan.

53 Though Babylon should mount up to heaven, and though she should fortify the hight of her strength, yet from me shall spoilers come to her, saith the LORD.

54 A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans:

55 Because the LORD hath laid waste Babylon, and destroyed out of her the great voice; when her waves roar like great waters, a noise of their voice is uttered:

56 Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompenses shall surely requite.

57 And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the king, whose name is the LORD of hosts.

58 Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labor in vain, and the people in the fire, and they shall be weary.

59 The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince.

60 So Jeremiah wrote in a book all the evil that should come upon Babylon, even all these words that are written against Babylon.

61 And Jeremiah said to Seraiah, When thou shalt come to Babylon, and shalt see, and shalt read all these words;

62 Then shalt thou say, O LORD, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever.

63 And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates:

64 And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah.

   

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Arcana Coelestia # 3024

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3024.'That you do not take a wife for my son from the daughters of the Canaanites' means that the Divine Rational should not be joined to any affection incompatible with truth. This is clear from the meaning of 'taking a woman' as being joined by means of the marriage covenant; from the meaning of 'my son', namely Isaac, as the Lord's Divine Rational, dealt with in 1893, 2066, 2083, 2630; from the meaning of 'daughters' as affections, dealt with in 489-491, 568, 2362; and from the meaning of 'the Canaanites' as evil, dealt with in 1444, 1573, 1574. Consequently 'the daughters of the Canaanites' are affections incompatible with truth. The subject here is Divine truth which was to be allied to the Divine good of the Lord's Rational, as may be seen in 3013 under 'Contents'. 'A woman' who was to be associated by means of a marriage covenant is used to mean that truth itself which is summoned from the natural man in the normal manner. 'My son' is used to mean the Lord's Rational as regards the good with which it was to be allied or associated. From this one may recognize that the command not to take a wife for his son from the daughters of the Canaanites means that the Divine Rational should not be joined to any affection incompatible with truth. All joining of truth to good is effected by means of affection, for no truth ever enters the rational part of a person's mind or is joined to it except by means of affection, for affection has within it the good that flows from love, which good alone effects the joining together, 1895, as also anyone may know who stops to reflect on it.

[2] As regards 'the daughters of the Canaanites' meaning affections incompatible with truth, that is, affections for what is false, this becomes clear from the meaning of 'daughters'. For the noun 'daughters' occurs in many places in the Word, and in these anyone may see that it is not used to mean daughters. By such expressions as 'the daughter of Zion', 'the daughter of Jerusalem', 'the daughter of Tarshish', 'the daughter of My people', affections for good and truth are meant, as shown in the paragraphs referred to above. And since affections for good and truth are meant so also are Churches, for Churches are Churches by virtue of these affections. Consequently 'the daughter of Zion' means the celestial Church, and means this by virtue of the affection for good, whereas 'the daughter of Jerusalem' means the spiritual Church from the affection for truth, 2362. And it is the same with 'the daughter of My people' in Isaiah 22:4; Jeremiah 6:14, 26; 8:19, 21-22; 9:1; 14:17; Lamentations 2:11; 4:6; Ezekiel 13:17.

[3] This shows what is meant by the daughters of the nations, such as by the daughters of the Philistines, the daughters of Egypt, the daughters of Tyre and Sidon, the daughters of Edom, the daughters of Moab, the daughters of the Chaldeans and Babel, and the daughters of Sodom. They mean affections for evil and falsity, from which their varieties of religion sprang, and so mean those varieties themselves. That this is the meaning of 'daughters' becomes clear from the following places: In Ezekiel,

The daughters of the nations will lament over Egypt. Wail over the multitude of Egypt, and send her down, her and the daughters of majestic nations, to the lower earth, together with those who go down to the pit. Ezekiel 32:16, 18.

'The daughters of majestic nations' stands for affections for evil. In Samuel,

Tell it not in Gath; publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult. 2 Samuel 1:20.

In Ezekiel,

You committed whoredom with the sons of Egypt. I delivered you to those who hated you, the daughters of the Philistines. Before your badness was revealed, as at the time of the reproach of the daughters of Syria, and of all round about her, the daughters of the Philistines who despise you from round about. Ezekiel 16:26-27, 57.

Anyone may see that not daughters were meant here but the varieties of religion among such people as are meant by the Philistines - those who speak repeatedly of faith yet do not at all pursue the life taught by faith, see 1197, 1198. This also explains why they are called 'the uncircumcised', that is, devoid of charity.

[4] In Jeremiah,

Go up to Gilead and take balm, O virgin daughter of Egypt! Make for yourself vessels of migration, O inhabitant daughter of Egypt. The daughter of Egypt has been put to shame; she has been delivered into the hand of the people from the north. Jeremiah 46:11, 19, 24.

'The daughter of Egypt' stands for the affection for reasoning from facts about whether truths of faith really are true, and so stands for the variety of religion which springs from this, the nature of which is to believe nothing except that grasped by the senses, and so to believe nothing of the truth of faith, see 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588. In Isaiah,

He said, You will no more exult, O oppressed virgin daughter of Sidon. Isaiah 23:12.

In David,

The daughter of Tyre with an offering, the rich of the people will entreat your face. Psalms 45:12.

What 'the daughter of Sidon' and 'the daughter of Tyre' mean is evident from the meaning of Sidon and Tyre, dealt with in 1201. In Jeremiah,

Rejoice and be glad, O daughter of Edom. Your iniquity, O daughter of Zion, is at an end. He will no more cause you to migrate; your iniquity will be punished, O daughter of Edom. Lamentations 4:21-22.

In Isaiah,

Like a wandering bird, a scattered nest, will the daughters of Moab be. Isaiah 16:2.

In the same prophet,

Come down and sit on the dust, O virgin daughter of Babel; sit on the ground without a throne, O daughter of the Chaldeans. Sit quietly and go into darkness, O daughter of the Chaldeans, for no more will they call you the mistress of kingdoms. Isaiah 47:1, 5.

In Jeremiah,

A people coming from the north, arrayed as a man for war against you, O daughter of Babel. Jeremiah 50:41-42.

In the same prophet,

The daughter of Babel is like the threshing-floor; it is time to thresh her. Jeremiah 51:33

In Zechariah,

Ho, Zion! escape, you who dwell with the daughter of Babel. Zechariah 2:7.

In David,

The daughter of Babel has been laid waste. Psalms 137:8.

In Ezekiel,

Your sisters, Sodom and her daughters will return to their condition as of old, and Samaria and her daughters will return to their condition as of old. Ezekiel 16:55.

[5] Anyone may see that in these places 'daughters' is not used to mean daughters but affections incompatible with truth, and so the varieties of religion that spring from them. But which particular varieties they are is evident from the meaning of those peoples - from the meaning of Edom, Moab, the Chaldeans, Babel, Sodom, Samaria, all of which have been dealt with in various places in the explanations to previous chapters of Genesis. From this what is meant in the present chapter by 'the daughters of the Canaanites' becomes clear.

[6] This command not to contract marriages with the daughters of the Canaanites also had regard to the spiritual requirements that good should not be joined to falsity, nor evil to truth, for the result of any such joining together is profanation. The prohibition was also a representative of the matter referred to in Deuteronomy 7:3, and in Malachi,

Judah has profaned the holiness of Jehovah, in that he loved and married the daughter of a foreign god. Malachi 2:11.

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

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Arcana Coelestia # 2196

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2196. 'And this was behind him' means close to the good which existed with the rational at that time, and separated from it insofar as anything of the human was in it. This is clear from what is said regarding the door where Sarah stood - that it was 'behind him'. 'Being behind him' means not joined together but behind his back. That which is separated from someone is represented by that which has been cast so to speak behind the back, as may become clear from the representatives in the next life described from experience in 1393, 1875. This separation is expressed here by its being said that the door where Sarah stood was behind him.

[2] The situation so far as merely human rational truth - which resided with the Lord at that time and was separated from Him when He joined Himself to the Divine - is that human rational truth has no grasp of Divine things because these are above its range of understanding. Such truth does indeed communicate with the facts which are present in the natural man; but insofar as it looks from those facts at the things that exist above itself it does not acknowledge these things. For such truth is immersed in appearances of which it cannot rid itself; and appearances are born from the evidence of the senses - which leads one to believe as though Divine things themselves are also of a similar nature, when in fact they are free of all appearances. When such Divine things are stated this rational truth cannot possibly believe them because it cannot have any grasp of them. Let some examples be given.

[3] If it is stated that a person has no life except that which he receives from the Lord, the rational, seeing from appearances, imagines in that case that he is not able to live as if from himself, when in fact he is for the first time truly living when he perceives that he does so from the Lord.

[4] Seeing from appearances the rational imagines that the good which a person does springs from himself, when in fact nothing good at all springs from self, but from the Lord.

[5] Seeing from appearances the rational imagines that a person merits salvation when he does what is good, when in fact of himself a person can merit nothing - all merit being the Lord's.

[6] Seeing from appearances a person imagines that when he is being withheld from evil and maintained in good by the Lord, nothing but good, righteousness, and indeed holiness are present with him, when in fact present in man there is nothing except evil, unrighteousness, and profanity.

[7] Seeing from appearances a person imagines that when he does what is good from charity his will is the source of his actions, when in fact it is not his will that is the source but his understanding in which charity has been implanted.

[8] Seeing from appearances a person imagines that no glory can exist without the glory of the world, when in fact the glory of heaven does not have one trace of the world's glory within it.

[9] Seeing from appearances a person imagines that nobody can love the neighbour more than he loves himself, but that all love begins from self, when in fact heavenly love has no self-love at all within it.

[10] Seeing from appearances a person imagines that no light can exist apart from that which flows from the light of this world, when in fact not a ray of the world's light shines in heaven, though the light there is a thousand times brighter than the midday light of the world.

[11] Seeing from appearances a person imagines that the Lord cannot possibly shine before the whole of heaven as a sun, when in fact the entire light of heaven comes from Him.

[12] Seeing from appearances no one can grasp the idea that developments take place in the next life, when in fact those there seem to themselves to be making developments - as anyone does on earth - in for example, their homes, courtyards, and gardens. Still less can man grasp it if he is told that these are changes of state which manifest themselves outwardly in such developments.

[13] Seeing from appearances a person cannot grasp that it is because they are not visible before his eyes that spirits and angels are not able to be seen; nor can he grasp that they are able to talk to man, when in fact they are seen more clearly before internal sight, or the sight of the spirit, than man sees man on earth. And their utterances are also in like manner clearly audible.

Besides these there are thousands upon thousands of things such as these which man's rational, seeing from its own light, which is born from the evidence of the senses and consequently is darkened, cannot possibly believe. Indeed even in natural things the rational is blinded. It is unable to grasp, for example, how those living on the opposite side of the world can stand erect and walk, or to grasp very many other natural phenomena. How blind must the rational be then in spiritual and celestial things which are far above those that are natural.

[14] Such being the nature of the human rational, it is here spoken of as being separated when the Lord, while possessing Divine Perception, was united to the Divine. This is meant by the statement that Sarah, who here is such rational truth, 'stood at the tent door, and this was behind him'.

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