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Ezekiel 26

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1 And it cometh to pass, in the eleventh year, in the first of the month, there hath been a word of Jehovah unto me, saying: `Son of man,

2 Because that Tyre hath said of Jerusalem: Aha, she hath been broken, the doors of the peoples, She hath turned round unto me, I am filled -- she hath been laid waste,

3 Therefore, thus said the Lord Jehovah: Lo, I [am] against thee, O Tyre, And have caused to come up against thee many nations, As the sea causeth its billows to come up.

4 And they have destroyed the walls of Tyre, And they have broken down her towers, And I have scraped her dust from her, And made her for a clear place of a rock.

5 A spreading place of nets she is in the midst of the sea, For I -- I have spoken -- an affirmation of the Lord Jehovah, And she hath been for a spoil to nations.

6 And her daughters who [are] in the field, by sword they are slain, And they have known that I [am] Jehovah,

7 For, thus said the Lord Jehovah: Lo, I am bringing in unto Tyre Nebuchadrezzar king of Babylon, From the north -- a king of kings, With horse, and with chariot, and with horsemen, Even an assembly, and a numerous people.

8 Thy daughters in the field by sword he slayeth, And he hath made against thee a fort, And hath poured out against thee a mount, And hath raised against thee a buckler.

9 And a battering-ram before him he placeth against thy walls, And thy towers he breaketh by his weapons.

10 From the abundance of his horses cover thee doth their dust, From the noise of horseman, and wheel, and rider, Shake do thy walls, in his coming in to thy gates, As the coming into a city broken-up.

11 With hoofs of his horses he treadeth all thine out-places, Thy people by sword he doth slay, And the pillars of thy strength to the earth come down.

12 And they have spoiled thy wealth, And they have plundered thy merchandise, And they have thrown down thy walls, And thy desirable houses they break down, And thy stones, and thy wood, and thy dust, In the midst of the waters they place.

13 And I have caused the noise of thy songs to cease, And the voice of thy harps is heard no more.

14 And I have given thee up for a clear place of a rock, A spreading-place of nets thou art, Thou art not built up any more, For I, Jehovah, I have spoken, An affirmation of the Lord Jehovah.

15 Thus said the Lord Jehovah to Tyre: Do not -- from the noise of thy fall, In the groaning of the wounded, In the slaying of the slaughter in thy midst, The isles shake?

16 And come down from off their thrones have all princes of the sea, And they have turned aside their robes, And their embroidered garments strip off, Trembling they put on, on the earth they sit, And they have trembled every moment, And they have been astonished at thee,

17 And have lifted up for thee a lamentation, And said to thee: How hast thou perished, That art inhabited from the seas, The praised city, that was strong in the sea, She and her inhabitants, Who put their terror on all her inhabitants!

18 Now they tremble, is it not the day of thy fall? Troubled have been the isles that [are] in the sea, at thine outgoing.

19 For thus said the Lord Jehovah: In my making thee a city wasted, Like cities that have not been inhabited, In bringing up against thee the deep, Then covered thee have the great waters.

20 And I have caused thee to go down, With those going down to the pit, Unto the people of old, And I have caused thee to dwell in the land, The lower parts -- in wastes of old, With those going down to the pit, So that thou art not inhabited, And I have given beauty in the land of the living.

21 Wastes I do make thee, and thou art not, And thou art sought, and art not found any more -- to the age, An affirmation of the Lord Jehovah!'

   

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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.