Bible

 

Jeremija 48

Studie

   

1 O Moabu. Ovako govori Jahve nad Vojskama, Bog Izraelov: "Jao brdu Nebu jer je opustošeno, postiđen je Kirjatajim i osvojen, tvrđa posramljena, razorena,

2 nema više dike moapske. U Hešbonu mu propast skovaše: 'Hajde da ga istrijebimo iz naroda!' A ti, Madmene, bit ćeš razoren, mač već ide za tobom!

3 Slušaj! Jauci se čuju iz Horonajima: 'Pohara, propast strašna!'

4 'Moab je smlavljen!' čuje se vrištanje mališa njegovih.

5 Da, uz brdo Luhit uspinju se plačući. Da, niz obronke Horonajima razliježe se jauk nad propašću.

6 'Bježite, spasavajte život, ugledajte se u pustinjsku magarad!'

7 Jer si se pouzdao u svoje utvrde, bit ćeš i ti osvojen. Kemoš odlazi u izgnanstvo sa svećenicima i knezovima svojim.

8 Pustošnik će doći u svaki grad, nijedan mu neće izmaći: Dolina će biti poharana, Visoravan opustošena," govori Jahve!

9 Stavite Moabu nadgrobni kamen, jer je do temelja srušen; njegovi su gradovi pustare, u njima nitko ne obitava.

10 Proklet bio tko nemarno obavlja poslove Jahvine! Proklet bio tko krvlju mač svoj ne omasti!

11 Od mladosti svoje mir uživaše Moab, ležaše na droždini svojoj, nikad ga nisu pretakali iz bačve u bačvu, nikad u izgnanstvo išao nije: zato mu okus ostade svjež, miris nepromijenjen.

12 "Ali, evo, dolaze dani" - govori Jahve - "i ja ću mu poslati tlačitelje koji će ga pretakati, isprazniti njegove bačve i sudove njegove porazbijati.

13 I tada će se Moab postidjeti zbog Kemoša, kao što se dom Izraelov postidio zbog Betela u koji se uzdao."

14 Kako možete reći: "Mi smo junaci, hrabri ratnici."

15 Pustošnik Moabov navaljuje na nj; cvijet mladosti njegove u klanice silazi, riječ je Kraljeva, Jahve nad Vojskama njemu je ime.

16 Bliži se propast Moabova, nesreća njegova hiti.

17 Žalite ga, svi susjedi njegovi, i svi koji znate ime njegovo. Recite: "Kako li se slomi čvrsta palica, žezlo veličanstveno!"

18 Siđi sa slave svoje, sjedni u blato, žitelju, kćeri dibonska! Jer pustošnik Moaba navali na te, poruši sve utvrde tvoje.

19 Stani na cestu i promatraj, o žitelju Aroera! Pitaj bjegunce i preživjele, pitaj ih: "Što se to dogodi?"

20 "Moab se stidi jer je slomljen. Plačite, jecajte! Objavite na Arnonu da je Moab poharan."

21 Sud stiže nad Visoravan i nad Holon, Jahsu i Mefaot,

22 nad Dibon, Nebo, Bet Diblatajim,

23 Kirjatajim, Bet Gamul, Bet Meon,

24 Kerijot, Bosru i nad sve gradove zemlje moapske, daleke i blize.

25 "Moabu je rog odbijen, ruka mu je slomljena."

26 "Opijte ga jer se htjede uzvisiti nad Jahvu: neka se Moab sada valja u bljuvotini svojoj te i on neka bude na podsmijeh.

27 Nije li tebi bio Izrael na podsmijeh? Jesu li ga možda zatekli u krađi te mašeš glavom kad god o njemu govoriš?"

28 "Ostavite gradove, živite u pećinama, stanovnici Moaba! Budite kao golubovi što se gnijezde na litici onkraj razjapljena bezdana!"

29 Čuli smo za nadutost Moaba, nadutost preveliku, ponos njegov, hvastanje, uznositost, za oholost srca njegova!

30 "Poznajem ja obijest njegovu - riječ je Jahvina - laž njegovih riječi, laž djela njegovih!

31 Zato moram jaukati nad Moabom, plakati nad svim Moapcima, jecati zbog ljudi Kir Heresa.

32 Više nego nad Jazerom, plakat ću nad tobom, o lozje sibmansko, kojem se mladice pružahu preko mora, sezahu sve do Jazera. Na tvoje berbe i žetve pade sada pustošnik.

33 Iščeznu radost i veselje iz voćnjaka i zemlje moapske. Nesta vina u kacama, mastioci više grožđa ne maste, veseli zvuci više nisu veseli."

34 Urlanje Hešbona i Elalea čuje se sve do Jahasa. Viču od Soara do Horonajima i Eglat Šelišije, jer se i vode nimrimske pretvoriše u pustaru.

35 "U Moabu ću učiniti - riječ je Jahvina - da se ne uzlazi na uzvišice i kadi bogovima njegovim.

36 Stoga mi srce poput frule dršće za Moabom, srce moje poput frule dršće za ljudima Kir Heresa: jer propade stečevina koju stekoše!

37 Sve su glave obrijane i brade podrezane; po svim rukama urezi, oko bokova kostrijet.

38 Na svim krovovima Moaba i na njegovim trgovima samo zapomaganje, jer smrskah Moab kao krčag koji se nikomu ne mili" - riječ je Jahvina.

39 Kako li je smrskan! Kako li sramotno Moab udari u bijeg! Moab postade ruglo i strašilo svim susjedima.

40 Jer ovako govori Jahve: "Gle, poput orla lebdi, nad Moabom širi krila.

41 Gradovi su zauzeti, osvojene tvrđave. Srce moapskih junaka bit će toga dana kao Srce žene u trudovima.

42 Izbrisan je Moab iz naroda jer se uzvisi nad Jahvu.

43 Strava, jama i zamka tebi, žitelju Moaba! - riječ je Jahvina.

44 Tko stravi umakne, u jamu će pasti; tko se iz jame izvuče, u zemlju će pasti. Da, to ću svaliti na Moab u danima kazne njegove" - riječ je Jahvina.

45 "U sjeni se hešbonskoj ustavljaju iscrpljeni bjegunci. Al' vatra izlazi iz Hešbona, plamen liže iz dvora sihonskog i proždire sljepoočnice Moabu i tjeme sinova nemirničkih.

46 Jao tebi, Moabe! Umišljen si, narode Kemošev! Jer sinove tvoje u izgnanstvo odvedoše, kćeri tvoje u progonstvo.

47 Ali ću promijeniti udes Moabov u budućnosti" - riječ je Jahvina. Dovde suđenje Moabu.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 6377

Prostudujte si tuto pasáž

  
/ 10837  
  

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.

  
/ 10837  
  

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