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Jeremia 48

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1 Über Moab. So spricht Jehova der Heerscharen, der Gott Israels: Wehe über Nebo! Denn es ist verwüstet. Zu Schanden geworden, eingenommen ist Kirjathaim; zu Schanden geworden ist die hohe Feste und bestürzt.

2 Moabs Ruhm ist dahin. In Hesbon hat man Böses ersonnen gegen dasselbe: "Kommt und laßt es uns ausrotten, daß es keine Nation mehr sei!" Auch du, Madmen, wirst vernichtet werden; das Schwert zieht hinter dir her.

3 Horch! Ein Geschrei aus Horonaim: Verheerung und große Zertrümmerung!

4 Moab ist zerschmettert, seine Geringen haben ein lautes Geschrei erhoben.

5 Denn die Anhöhe von Luchith steigt man mit Weinen hinauf, mit Weinen; denn am Abhang von Horonaim hat man Angstgeschrei der Zerschmetterung gehört.

6 Fliehet, rettet euer Leben, und seid wie ein Entblößter in der Wüste!

7 Denn weil du auf deine Werke und auf deine Schätze vertrautest, sollst auch du eingenommen werden; und Kamos wird in die Gefangenschaft ziehen, seine Priester und seine Fürsten allzumal.

8 Und der Verwüster wird über jede Stadt kommen, und keine Stadt wird entrinnen; und das Tal wird zu Grunde gehen und die Ebene vernichtet werden, wie Jehova gesprochen hat.

9 Gebet Moab Flügel, denn fliegend wird es wegziehen; und seine Städte werden zur Wüste werden, so daß niemand darin wohnt.

10 Verflucht sei, wer das Werk Jehovas lässig treibt, und verflucht, wer sein Schwert vom Blute zurückhält!

11 Sorglos war Moab von seiner Jugend an, und still lag es auf seinen Hefen und wurde nicht ausgeleert von Faß zu Faß, und in die Gefangenschaft ist es nie gezogen; daher ist sein Geschmack ihm geblieben und sein Geruch nicht verändert.

12 Darum siehe, Tage kommen, spricht Jehova, da ich ihm Schröter senden werde, die es schroten und seine Fässer ausleeren und seine Krüge zerschmeißen werden.

13 Und Moab wird sich über Kamos schämen, gleichwie das Haus Israel sich geschämt hat über Bethel, ihre Zuversicht.

14 Wie sprechet ihr: Wir sind Helden und tapfere Männer zum Streit?

15 Moab ist verwüstet, und seine Städte hat man erstiegen, und die Auswahl seiner Jünglinge ist zur Schlachtung hingestürzt, spricht der König, Jehova der Heerscharen ist sein Name.

16 Moabs Verderben steht nahe bevor, und sein Unglück eilt sehr.

17 Beklaget es, ihr seine Umwohner alle, und alle, die ihr seinen Namen kennet! Sprechet: Wie ist zerbrochen das Zepter der Macht, der Stab der Majestät!

18 Steige herab von der Herrlichkeit und wohne in dürrem Lande, du Bewohnerin, Tochter Dibons; denn Moabs Verwüster ist wider dich heraufgezogen, hat deine Festen zerstört.

19 Tritt an den Weg und schaue, Bewohnerin von Aroer! Frage den Fliehenden und die Entronnenen, sprich: Was ist geschehen?

20 Moab ist zu Schanden geworden, denn es ist bestürzt. Heulet und schreiet, verkündet am Arnon, daß Moab verwüstet ist!

21 Und das Gericht ist gekommen über das Land der Ebene, über Cholon und über Jahza und über Mephaath,

22 und über Dibon und über Nebo und über Beth-Diblathaim,

23 und über Kirjathaim und über Beth-Gamul und über Beth-Meon,

24 und über Kerijoth und über Bozra, und über alle Städte des Landes Moab, die fernen und die nahen.

25 Das Horn Moabs ist abgehauen, und sein Arm ist zerschmettert, spricht Jehova.

26 Berauschet es, denn wider Jehova hat es großgetan, damit Moab sich wälze in seinem Gespei und auch selbst zum Gelächter werde!

27 Oder war dir Israel nicht zum Gelächter? Oder war es unter Dieben ertappt worden, daß, sooft du von ihm sprachest, du den Kopf schütteltest?

28 Verlasset die Städte und wohnet in den Felsen, ihr Bewohner von Moab, und seid wie die Taube, welche an den Rändern des Abgrundes nistet!

29 Wir haben vernommen den Hochmut Moabs, des sehr hochmütigen, seinen Stolz und seinen Hochmut und seine Hoffart und die Erhebung seines Herzens.

30 Ich kenne wohl sein Wüten, spricht Jehova, und sein eitles Prahlen; unwahr haben sie gehandelt.

31 Darum jammere ich über Moab, und wegen ganz Moab schreie ich; über die Leute von Kir-Heres seufzt man.

32 Mehr als das Weinen Jasers weine ich über dich, du Weinstock von Sibma; deine Ranken gingen über das Meer, sie reichten bis zum Meere von Jaser. Über deine Obsternte und über deine Weinlese ist der Verwüster hergefallen,

33 und verschwunden sind Freude und Frohlocken aus dem Fruchtgefilde und aus dem Lande Moab. Und dem Weine aus den Kufen habe ich ein Ende gemacht: Man tritt nicht mehr die Kelter unter Jubelruf; der laute Ruf ist kein Jubelruf.

34 Von dem Geschrei Hesbons haben sie bis Elale, bis Jahaz ihre Stimme erschallen lassen, von Zoar bis Horonaim, bis Eglath-Schelischija; denn auch die Wasser von Nimrim sollen zu Wüsten werden.

35 Und ich mache ein Ende in Moab, spricht Jehova, dem, der auf die Höhe steigt und seinen Göttern räuchert.

36 Deshalb klagt gleich Flöten mein Herz um Moab, und klagt gleich Flöten mein Herz um die Leute von Kir-Heres. Deshalb geht, was es erübrigt hat, zu Grunde.

37 Denn jedes Haupt ist kahl und jeder Bart abgeschoren; auf allen Händen sind Ritze, und Sacktuch ist an den Lenden.

38 Auf allen Dächern Moabs und auf seinen Straßen ist lauter Klage; denn ich habe Moab zerbrochen wie ein Gefäß, an dem man kein Gefallen hat, spricht Jehova.

39 Wie ist es bestürzt! Sie heulen. Wie hat Moab den Rücken gewandt vor Scham! Und allen seinen Umwohnern wird Moab zum Gelächter und zur Bestürzung sein.

40 Denn so spricht Jehova: Siehe, wie der Adler fliegt er daher und breitet seine Flügel aus über Moab.

41 Kerijoth ist eingenommen, und die Festen sind erobert. Und das Herz der Helden Moabs wird an selbigem Tage sein wie das Herz eines Weibes in Kindesnöten.

42 Und Moab wird vertilgt werden, daß es kein Volk mehr sei, weil es großgetan hat wider Jehova.

43 Grauen und Grube und Garn über dich, du Bewohner von Moab! spricht Jehova.

44 Wer vor dem Grauen flieht, wird in die Grube fallen, und wer aus der Grube heraufsteigt, wird in dem Garne gefangen werden; denn ich bringe über dasselbe, über Moab, das Jahr seiner Heimsuchung, spricht Jehova.

45 Im Schatten Hesbons bleiben Flüchtlinge kraftlos stehen; denn ein Feuer ist ausgegangen von Hesbon und eine Flamme aus der Mitte Sihons, und hat die Seite Moabs verzehrt und den Scheitel der Söhne des Getümmels.

46 Wehe dir, Moab! Verloren ist das Volk des Kamos! Denn deine Söhne sind als Gefangene weggeführt, und deine Töchter in die Gefangenschaft. -

47 Aber ich werde die Gefangenschaft Moabs wenden am Ende der Tage, spricht Jehova. Bis hierher das Gericht über Moab.

   

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Arcana Coelestia # 583

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583. 'The Nephilim' were called 'mighty' on account of their self-love. This too is clear from many passages in the Word where such people are called 'mighty', as in Jeremiah,

The mighty ones of Babel have ceased fighting; they are seated in their strongholds; their might is deserting them, they have become like women. Jeremiah 51:30.

Here also 'the mighty ones of Babel' stands for those who are eaten up with self-love. In the same prophet,

A sword against the liars, and they will go mad. A sword against her mighty ones, and they will be thrown into confusion. Jeremiah 50:36.

In the same prophet,

I have seen it. They have been thrown into confusion and are turning backward. Their mighty ones have been crushed and have surely fled, and they have not looked back - terror all around! The swift will not flee away, nor the mighty one escape. Mount your horses, and drive your chariots madly on; let the mighty ones go forth - Cush, Put, the Ludim. Jeremiah 46:5-6, 9.

This refers to persuasion resulting from reasonings. In the same prophet,

How do you say, We are mighty, and men of strength for war? Moab has been laid waste. Jeremiah 48:14-15.

In the same prophet,

The city has been taken and its strongholds, possession has been taken of it. The heart of the mighty ones of Moab on that day will be like the heart of a woman in labour. Jeremiah 48:41.

Chapter 49:22 similarly speaks of 'the heart of the mighty ones of Edom'. In the same prophet,

Jehovah has redeemed Jacob, and has reclaimed him from the hand of one mightier than himself. Jeremiah 31:11.

Here a different [Hebrew] expression is used for 'mighty'. The fact that the Anakim, who descended from the Nephilim, were spoken of as 'mighty ones' is clear in Moses,

You are crossing the Jordan today, going to dispossess nations greater and more numerous than yourself, cities great and fortified up to heaven, a people great and tall, the sons of the Anakim whom you know, and of whom you have heard it said, Who will stand before the sons of Anak? Deuteronomy 9:1-2.

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

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Arcana Coelestia # 2921

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2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

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