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Jeremiah 48

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1 Of Moab. The Lord of armies, the God of Israel, has said: Sorrow on Nebo, for it has been made waste; Kiriathaim has been put to shame and is taken: the strong place is put to shame and broken down.

2 The praise of Moab has come to an end; as for Heshbon, evil has been designed against her; come, let us put an end to her as a nation. But your mouth will be shut, O Madmen; the sword will go after you.

3 There is the sound of crying from Horonaim, wasting and great destruction;

4 Moab is broken; her cry has gone out to Zoar.

5 For by the slope of Luhith they will go up, weeping all the way; for on the way down to Horonaim the cry of destruction has come to their ears.

6 Go in flight, get away with your lives, and let your faces be turned to Aroer in the Arabah.

7 For because you have put your faith in your strong places, you, even you, will be taken: and Chemosh will go out as a prisoner, his priests and his rulers together.

8 And the attacker will come against every town, not one will be safe; and the valley will be made waste, and destruction will come to the lowland, as the Lord has said.

9 Put up a pillar for Moab, for she will come to a complete end: and her towns will become a waste, without anyone living in them.

10 Let him be cursed who does the Lord's work half-heartedly; let him be cursed who keeps back his sword from blood.

11 From his earliest days, Moab has been living in comfort; like wine long stored he has not been drained from vessel to vessel, he has never gone away as a prisoner: so his taste is still in him, his smell is unchanged.

12 So truly, the days are coming, says the Lord, when I will send to him men who will have him turned over till there is no more wine in his vessels, and his wine-skins will be completely broken.

13 And Moab will be shamed on account of Chemosh, as the children of Israel were shamed on account of Beth-el their hope.

14 How say you, We are men of war and strong fighters?

15 He who makes Moab waste has gone up against her; and the best of her young men have gone down to their death, says the King, whose name is the Lord of armies.

16 The fate of Moab is near, and trouble is coming on him very quickly.

17 All you who are round about him, give signs of grief for him, and all you who have knowledge of his name, say, How is the strong rod broken, even the beautiful branch!

18 Come down from your glory, O people of Dibon, and take your seat in the place of the waste; for the attacker of Moab has gone up against you, sending destruction on your strong places.

19 O daughter of Aroer, take your station by the way, on the watch: questioning him who is in flight, and her who has got away safe, say, What has been done?

20 Moab has been put to shame, she is broken: make loud sounds of grief, crying out for help; give the news in Arnon, that Moab has been made waste.

21 And punishment has come on the lowlands; on Holon and Jahzah, and on Mephaath,

22 And on Dibon, and on Nebo, and on Beth-diblathaim,

23 And on Kiriathaim, and on Beth-gamul, and on Beth-meon,

24 And on Kerioth, and on Bozrah, and on all the towns of the land of Moab, far and near.

25 The horn of Moab is cut off, and his arm is broken, says the Lord.

26 Make him full of wine, for his heart has been lifted up against the Lord: and Moab will be rolling in the food he was not able to keep down, and everyone will be making sport of him.

27 For did you not make sport of Israel? was he taken among thieves? for whenever you were talking about him, you were shaking your head over him.

28 O people of Moab, go away from the towns and take cover in the rock; be like the dove of the Arabah, which makes her living-place in holes.

29 We have had word of the pride of Moab, how great it is; how he is lifted up in pride; and his great opinion of himself, and that his heart is lifted up.

30 I have knowledge of his wrath, says the Lord, that it is nothing; his high-sounding words have done nothing.

31 For this cause I will give cries of grief for Moab, crying out for Moab, even for all of it; I will be sorrowing for the men of Kir-heres.

32 My weeping for you, O vine of Sibmah, will be more than the weeping of Jazer: your branches have gone over the sea, stretching even to Jazer: destruction has come down on your summer fruits and your cut grapes.

33 All joy is gone; no longer are they glad for the fertile field and for the land of Moab; I have made the wine come to an end from the crushing vessels: no longer will the grapes be crushed with the sound of glad voices.

34 The cry of Heshbon comes even to Elealeh; to Jahaz their voice is sounding; from Zoar even to Horonaim and to Eglath-shelishiyah: for the waters of Nimrim will become dry.

35 And I will put an end in Moab, says the Lord, to him who is making offerings in the high place and burning perfumes to his gods.

36 So my heart is sounding for Moab like the sound of pipes, and my heart is sounding like pipes for the men of Kir-heres: for the wealth he has got for himself has come to an end.

37 For everywhere the hair of the head and the hair of the face is cut off: on every hand there are wounds, and haircloth on every body.

38 On all the house-tops of Moab and in its streets there is weeping everywhere; for Moab has been broken like a vessel in which there is no pleasure, says the Lord.

39 How is it broken down! how is Moab's back turned in shame! so Moab will be a cause of sport and of fear to everyone round about him.

40 For the Lord has said, See, he will come like an eagle in flight, stretching out his wings against Moab.

41 Kerioth is taken, and the strong places have been forced, and the hearts of Moab's men of war in that day will be like the heart of a woman in birth-pains.

42 And Moab will come to an end as a people, because he has been lifting himself up against the Lord.

43 Fear and death and the net have come on you, O people of Moab, says the Lord.

44 He who goes in flight from the fear will be overtaken by death; and he who gets free from death will be taken in the net: for I will make this come on Moab, even the year of their punishment, says the Lord.

45 Those who went in flight from the fear are waiting under the shade of Heshbon: for a fire has gone out from Heshbon and a flame from the house of Sihon, burning up the pride of Moab and the crown of the head of the violent ones.

46 Sorrow is yours, O Moab! the people of Chemosh are overcome: for your sons have been taken away as prisoners, and your daughters made servants.

47 But still, I will let the fate of Moab be changed in the last days, says the Lord.

   

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Vine of sibmah

  

'The vine of Sibmah' signifies people of the external church who explain the Word to favor worldly love.

(Odkazy: Apocalypse Explained 911; Isaiah 16:9)

Ze Swedenborgových děl

 

Arcana Coelestia # 6377

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6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.

[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exodus 29:40; Leviticus 23:12-13, 18-19; Numbers 15:2-15; 28:6-7, 18-end; 29:1-7 and following verses.

[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,

Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isaiah 55:1.

No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.

[4] In Hosea,

Threshing-floor and winepress will not feed them, and new wine will be deceptive to her. 1 Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.

Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?

[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,

He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed. 2 Jeremiah 48:32-33.

[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,

I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.

'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,

A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33-34.

'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Genesis 35:14, 4581, 4582.

[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,

I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29; Luke 22:17-18.

Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lamentations 2:11-12; Hosea 14:7; Amos 9:13-14; Zechariah 9:15-16; Luke 5:37-39.

[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.

[10] Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,

Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink! Isaiah 5:11, 22

In the same prophet,

Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isaiah 28:7.

In the same prophet,

The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isaiah 56:11-12.

In addition to these places 'wine' is used with the contrary meaning in Jeremiah 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Psalms 75:8; Deuteronomy 32:33.

Falsity from evil is also meant by the cup of the wine of wrath in Jeremiah 25:15-16; Revelation 14:8, 10; 16:19; the winepress of the wrath of God's anger, Revelation 19:15; and the wine of whoredom, Revelation 17:2; 18:3.

Poznámky pod čarou:

1. The Latin means them but the Hebrew means her, which Swedenborg has in other places where he quotes this verse, as well as possibly here in his rough draft.

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