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Jeremiah 52

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1 Zedekiah was twenty-one years old when he became king; he was king for eleven years in Jerusalem: and his mother's name was Hamutal, the daughter of Jeremiah of Libnah.

2 And he did evil in the eyes of the Lord, as Jehoiakim had done.

3 And because of the wrath of the Lord this came about in Jerusalem and Judah, till he had sent them away from before him: and Zedekiah took up arms against the king of Babylon.

4 And in the ninth year of his rule, on the tenth day of the tenth month, Nebuchadrezzar, king of Babylon, came against Jerusalem with all his army and took up his position before it, building earthworks all round it.

5 So the town was shut in by their forces till the eleventh year of King Zedekiah.

6 In the fourth month, on the ninth day of the month, the store of food in the town was almost gone, so that there was no food for the people of the land.

7 Then an opening was made in the wall of the town, and all the men of war went in flight out of the town by night through the doorway between the two walls which was by the king's garden; (now the Chaldaeans were stationed round the town:) and they went by the way of the Arabah.

8 And the Chaldaean army went after King Zedekiah and overtook him on the other side of Jericho, and all his army went in flight from him in every direction.

9 Then they made the king a prisoner and took him up to the king of Babylon to Riblah in the land of Hamath to be judged.

10 And the king of Babylon put the sons of Zedekiah to death before his eyes: and he put to death all the rulers of Judah in Riblah.

11 And he put out Zedekiah's eyes; and the king of Babylon, chaining him in iron bands, took him to Babylon, and put him in prison till the day of his death.

12 Now in the fifth month, on the tenth day of the month, in the nineteenth year of King Nebuchadrezzar, king of Babylon, Nebuzaradan, the captain of the armed men, a servant of the king of Babylon, came into Jerusalem.

13 And he had the house of the Lord and the king's house and all the houses of Jerusalem, even every great house, burned with fire:

14 And the walls round Jerusalem were broken down by the Chaldaean army which was with the captain.

15 Then Nebuzaradan, the captain of the armed men, took away as prisoners the rest of the people who were still in the town, and those who had given themselves up to the king of Babylon, and the rest of the workmen.

16 But Nebuzaradan, the captain of the armed men, let the poorest of the land go on living there, to take care of the vines and the fields.

17 And the brass pillars which were in the house of the Lord, and the wheeled bases and the great brass water-vessel in the house of the Lord, were broken up by the Chaldaeans, who took all the brass away to Babylon.

18 And the pots and the spades and the scissors for the lights and the spoons, and all the brass vessels used in the Lord's house, they took away.

19 And the cups and the fire-trays and the basins and the pots and the supports for the lights and the spoons and the wide basins; the gold of the gold vessels, and the silver of the silver vessels, the captain of the armed men took away.

20 The two pillars, the great water-vessel, and the twelve brass oxen which were under it, and the ten wheeled bases, which King Solomon had made for the house of the Lord: the brass of all these vessels was without weight.

21 And as for the pillars, one pillar was eighteen cubits high, and twelve cubits measured all round, and it was as thick as a man's hand: it was hollow.

22 And there was a crown of brass on it: the crown was five cubits high, circled with a network and apples all of brass; and the second pillar had the same.

23 There were ninety-six apples on the outside; the number of apples all round the network was a hundred.

24 And the captain of the armed men took Seraiah, the chief priest, and Zephaniah, the second priest, and the three door-keepers;

25 And from the town he took the unsexed servant who was over the men of war, and seven of the king's near friends who were in the town, and the scribe of the captain of the army, who was responsible for getting the people of the land together in military order, and sixty men of the people of the land who were in the town.

26 These Nebuzaradan, the captain of the armed men, took with him to the king of Babylon at Riblah.

27 And the king of Babylon put them to death at Riblah in the land of Hamath. So Judah was taken prisoner away from his land.

28 These are the people whom Nebuchadrezzar took away prisoner: in the seventh year, three thousand and twenty-three Jews:

29 And in the eighteenth year of Nebuchadrezzar he took away as prisoners from Jerusalem eight hundred and thirty-two persons:

30 In the twenty-third year of Nebuchadrezzar, Nebuzaradan, the captain of the armed men, took away as prisoners seven hundred and forty-five of the Jews: all the persons were four thousand and six hundred.

31 And in the thirty-seventh year after Jehoiachin, king of Judah, had been taken prisoner, in the twelfth month, on the twenty-fifth day of the month, Evil-merodach, king of Babylon, in the first year after he became king, took Jehoiachin, king of Judah, out of prison.

32 And he said kind words to him and put his seat higher than the seats of the other kings who were with him in Babylon.

33 And his prison clothing was changed, and he was a guest at the king's table every day for the rest of his life.

34 And for his food, the king gave him a regular amount every day till the day of his death, for the rest of his life.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 4748

Estudar Esta Passagem

  
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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.