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Jeremiah 48

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1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed.

2 There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.

3 A voice of crying shall be from Horonaim, spoiling and great destruction.

4 Moab is destroyed; her little ones have caused a cry to be heard.

5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.

6 Flee, save your lives, and be like the heath in the wilderness.

7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.

8 And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.

9 Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.

10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.

11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.

12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.

14 How say ye, We are mighty and strong men for the war?

15 Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.

16 The calamity of Moab is near to come, and his affliction hasteth fast.

17 All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!

18 Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.

19 O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, and say, What is done?

20 Moab is confounded; for it is broken down: howl and cry; and tell ye it in Arnon, that Moab is spoiled,

21 And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,

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

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

24 And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.

25 The horn of Moab is cut off, and his arm is broken, saith the LORD.

26 Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.

27 For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.

28 O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth.

29 We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.

30 I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it.

31 Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kir-heres.

32 O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.

33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.

34 From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, as an heifer of three years old: for the waters also of Nimrim shall be desolate.

35 Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.

36 Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kir-heres: because the riches that he hath gotten are perished.

37 For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth.

38 There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.

39 They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.

40 For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.

41 Kerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs.

42 And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.

43 Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.

44 He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.

45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.

46 Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.

47 Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.

   

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Arcana Coelestia # 9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

Poznámky pod čarou:

1. literally, the mouth

2. literally, to destroy him

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