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Jeremiah 51

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1 The Lord has said: See, I will make a wind of destruction come up against Babylon and against those who are living in Chaldaea;

2 And I will send men to Babylon to make her clean and get her land cleared: for in the day of trouble they will put up their tents against her on every side.

3 Against her the bow of the archer is bent, and he puts on his coat of metal: have no mercy on her young men, give all her army up to the curse.

4 And the dead will be stretched out in the land of the Chaldaeans, and the wounded in her streets.

5 For Israel has not been given up, or Judah, by his God, by the Lord of armies; for their land is full of sin against the Holy One of Israel.

6 Go in flight out of Babylon, so that every man may keep his life; do not be cut off in her evil-doing: for it is the time of the Lord's punishment; he will give her her reward.

7 Babylon has been a gold cup in the hand of the Lord, which has made all the earth overcome with wine: the nations have taken of her wine, and for this cause the nations have gone off their heads.

8 Sudden is the downfall of Babylon and her destruction: make cries of grief for her; take sweet oil for her pain, if it is possible for her to be made well.

9 We would have made Babylon well, but she is not made well: give her up, and let us go everyone to his country: for her punishment is stretching up to heaven, and lifted up even to the skies.

10 The Lord has made clear our righteousness: come, and let us give an account in Zion of the work of The Lord our God.

11 Make bright the arrows; take up the body-covers: the Lord has been moving the spirit of the king of the Medes; because his design against Babylon is its destruction: for it is the punishment from the Lord, the payment for his Temple.

12 Let the flag be lifted up against the walls of Babylon, make the watch strong, put the watchmen in their places, make ready a surprise attack: for it is the Lord's purpose, and he has done what he said about the people of Babylon.

13 O you whose living-place is by the wide waters, whose stores are great, your end is come, your evil profit is ended.

14 The Lord of armies has taken an oath by himself, saying, Truly, I will make you full with men as with locusts, and their voices will be loud against you.

15 He has made the earth by his power, he has made the world strong in its place by his wisdom, and by his wise design the heavens have been stretched out:

16 At the sound of his voice there is a massing of the waters in the heavens, and he makes the mists go up from the ends of the earth; he makes the thunder-flames for the rain and sends out the wind from his store-houses.

17 Then every man becomes like a beast without knowledge; every gold-worker is put to shame by the image he has made: for his metal image is deceit, and there is no breath in them.

18 They are nothing, a work of error: in the time of their punishment, destruction will overtake them.

19 The heritage of Jacob is not like these; for the maker of all things is his heritage: the Lord of armies is his name.

20 You are my fighting axe and my instrument of war: with you the nations will be broken; with you kingdoms will be broken;

21 With you the horse and the horseman will be broken; with you the war-carriage and he who goes in it will be broken;

22 With you man and woman will be broken; with you the old man and the boy will be broken; with you the young man and the virgin will be broken;

23 With you the keeper of sheep with his flock will be broken, and with you the farmer and his oxen will be broken, and with you captains and rulers will be broken.

24 And I will give to Babylon, and to all the people of Chaldaea, their reward for all the evil they have done in Zion before your eyes, says the Lord.

25 See, I am against you, says the Lord, O mountain of destruction, causing the destruction of all the earth: and my hand will be stretched out on you, rolling you down from the rocks, and making you a burned mountain.

26 And they will not take from you a stone for the angle of a wall or the base of a building; but you will be a waste place for ever, says the Lord.

27 Let a flag be lifted up in the land, let the horn be sounded among the nations, make the nations ready against her; get the kingdoms of Ararat, Minni, and Ashkenaz together against her, make ready a scribe against her; let the horses come up against her like massed locusts.

28 Make the nations ready for war against her, the king of the Medes and his rulers and all his captains, and all the land under his rule.

29 And the land is shaking and in pain: for the purposes of the Lord are fixed, to make the land of Babylon an unpeopled waste.

30 Babylon's men of war have kept back from the fight, waiting in their strong places; their strength has given way, they have become like women: her houses have been put on fire, her locks are broken.

31 One man, running, will give word to another, and one who goes with news will be handing it on to another, to give word to the king of Babylon that his town has been taken from every quarter:

32 And the ways across the river have been taken, and the water-holes ... burned with fire, and the men of war are in the grip of fear.

33 For these are the words of the Lord of armies, the God of Israel: The daughter of Babylon is like a grain-floor when it is stamped down; before long, the time of her grain-cutting will come.

34 Nebuchadrezzar, king of Babylon, has made a meal of me, violently crushing me, he has made me a vessel with nothing in it, he has taken me in his mouth like a dragon, he has made his stomach full with my delicate flesh, crushing me with his teeth.

35 May the violent things done to me, and my downfall, come on Babylon, the daughter of Zion will say; and, May my blood be on the people of Chaldaea, Jerusalem will say.

36 For this reason the Lord has said: See, I will give support to your cause, and take payment for what you have undergone; I will make her sea dry, and her fountain without water.

37 And Babylon will become a mass of broken walls, a hole for jackals, a cause of wonder and surprise, without a living man in it.

38 They will be crying out together like lions, their voices will be like the voices of young lions.

39 When they are heated, I will make a feast for them, and overcome them with wine, so that they may become unconscious, sleeping an eternal sleep without awaking, says the Lord.

40 I will make them go down to death like lambs, like he-goats together.

41 How is Babylon taken! and the praise of all the earth surprised! how has Babylon become a cause of wonder among the nations!

42 The sea has come up over Babylon; she is covered with the mass of its waves.

43 Her towns have become a waste, a dry and unwatered land, where no man has his living-place and no son of man goes by.

44 And I will send punishment on Bel in Babylon, and take out of his mouth what went into it; no longer will the nations be flowing together to him: truly, the wall of Babylon will come down.

45 My people, go out from her, and let every man get away safe from the burning wrath of the Lord.

46 So that your hearts may not become feeble and full of fear because of the news which will go about in the land; for a story will go about one year, and after that in another year another story, and violent acts in the land, ruler against ruler.

47 For this cause, truly, the days are coming when I will send punishment on the images of Babylon, and all her land will be shamed, and her dead will be falling down in her.

48 And the heaven and the earth and everything in them, will make a song of joy over Babylon: for those who make her waste will come from the north, says the Lord.

49 As Babylon had the dead of Israel put to the sword, so in Babylon the dead of all the land will be stretched out.

50 You who have got away safe from the sword, go, waiting for nothing; have the Lord in memory when you are far away, and keep Jerusalem in mind.

51 We are shamed because bitter words have come to our ears; our faces are covered with shame: for men from strange lands have come into the holy places of the Lord's house.

52 For this reason, see, the days are coming, says the Lord, when I will send punishment on her images; and through all her land the wounded will be crying out in pain.

53 Even if Babylon was lifted up to heaven, even if she had the high places of her strength shut in with walls, still I would send against her those who will make her waste, says the Lord.

54 There is the sound of a cry from Babylon, and of a great destruction from the land of the Chaldaeans:

55 For the Lord is making Babylon waste, and putting an end to the great voice coming out of her; and her waves are thundering like great waters, their voice is sounding loud:

56 For the waster has come on her, even on Babylon, and her men of war are taken, their bows are broken: for the Lord is a rewarding God, and he will certainly give payment.

57 And I will make her chiefs and her wise men, her rulers and her captains and her men of war, overcome with wine; their sleep will be an eternal sleep without awaking, says the King; the Lord of armies is his name.

58 The Lord of armies has said: The wide walls of Babylon will be completely uncovered and her high doorways will be burned with fire; so peoples keep on working for nothing, and the weariness of nations comes to an end in the smoke.

59 The order which Jeremiah the prophet gave to Seraiah, the son of Neriah, the son of Mahseiah, when he went with Zedekiah, the king of Judah, to Babylon in the fourth year of his rule. Now Seraiah was the chief controller of the house.

60 And Jeremiah put in a book all the evil which was to come on Babylon.

61 And Jeremiah said to Seraiah, When you come to Babylon, see that you give them all these words;

62 And after reading them, say, O Lord, you have said about this place that it is to be cut off, so that no one will be living in it, not a man or a beast, but it will be unpeopled for ever.

63 And it will be that, when you have come to an end of reading this book, you are to have a stone fixed to it, and have it dropped into the Euphrates:

64 And you are to say, So Babylon will go down, never to be lifted up again, because of the evil which I will send on her: and weariness will overcome them. So far, these are the words of Jeremiah.

   

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Apocalypse Explained #277

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277. And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (See above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence; for "eyes," in reference to man, signify the understanding, which is his internal sight; but when "eyes" are predicated of God, they signify the Divine Providence (See above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind."

On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem 277-278.)

[2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezekiel 10:1-2, 4-9, 14, 16, 18-19), and it is said of them:

The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezekiel 10:15, 20).

These "four animals, that were cherubim," are thus described by that prophet:

Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezekiel 1:5-6, 10, 13, 22, 26-28).

By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly.

[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses:

When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Genesis 3:24).

What is meant by the "man" and "his wife" in these chapters may be seen explained in the Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (See in the work onHeaven and Hell 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.)

[4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses:

Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exodus 25:18-22; 37:7-9).

The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881)

[5] Because "cherubim" signified those guards:

There were cherubim also upon the curtains of the tabernacle and upon the veil (Exodus 26:1, 31).

And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35).

The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia 886[1-2], 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248)

[6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel:

There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezekiel 41:18-20).

"Palm tree" signifies spiritual good which is the good of charity (See Arcana Coelestia 8369).

[7] Since Divine truth from Divine good is what protects, therefore the king of Tyre is called a "cherub;" for "king" signifies Divine truth, and "Tyre" knowledges; and therefore the "king of Tyre" signifies intelligence, of whom it is thus written in Ezekiel:

Thou, King of Tyre, hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects, I have set thee, on God's mountain of holiness wast thou; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in 1 the day that thou wast created (Ezekiel 28:12-16).

(That "king" signifies Divine truth, see above, n. 31; and "Tyre" knowledges, Arcana Coelestia 1201. That "precious stones" signify the truths and goods of heaven and the church, see n. 9863, 9865, 9868, 9873, 9905, which are called "stones of fire" because "fire" signifies the good of love, see n. 934, 4906, 5215, 6314, 6832.) Because the "king of Tyre" signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called "a cherub, the spreading out of one that protects."

[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exodus 25:22). This also is made evident in Moses:

When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Numbers 7:89).

Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that:

He sitteth upon the cherubim (Isaiah 37:16; Psalms 18:9-10; 80:1; 99:1; 1 Samuel 4:4; 2 Samuel 6:2).

[9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (See Revelation 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate heaven; but this conjunction was broken when the heaven called the former heaven (Revelation 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.

Note a piè di pagina:

1. For "in the day" the Hebrew has "from the day," as also found in Arcana Coelestia 114.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.