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Jeremias 48

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1 Ad Moab hæc dicit Dominus exercituum, Deus Israël : Væ super Nabo, quoniam vastata est, et confusa ! capta est Cariathaim, confusa est fortis, et tremuit.

2 Non est ultra exsultatio in Moab contra Hesebon : cogitaverunt malum : Venite, et disperdamus eam de gente. Ergo silens conticesces, sequeturque te gladius.

3 Vox clamoris de Oronaim, vastitas et contritio magna.

4 Contrita est Moab : annuntiate clamorem parvulis ejus.

5 Per ascensum enim Luith plorans ascendet in fletu, quoniam in descensu Oronaim hostes ululatum contritionis audierunt.

6 Fugite, salvate animas vestras, et eritis quasi myricæ in deserto :

7 pro eo enim quod habuisti fiduciam in munitionibus tuis et in thesauris tuis, tu quoque capieris : et ibit Chamos in transmigrationem, sacerdotes ejus et principes ejus simul.

8 Et veniet prædo ad omnem urbem, et urbs nulla salvabitur : et peribunt valles, et dissipabuntur campestria, quoniam dixit Dominus :

9 Date florem Moab, quia florens egredietur : et civitates ejus desertæ erunt, et inhabitabiles.

10 Maledictus qui facit opus Domini fraudulenter, et maledictus qui prohibet gladium suum a sanguine.

11 Fertilis fuit Moab ab adolescentia sua, et requievit in fæcibus suis : nec transfusus est de vase in vas, et in transmigrationem non abiit : idcirco permansit gustus ejus in eo, et odor ejus non est immutatus.

12 Propterea ecce dies veniunt, dicit Dominus, et mittam ei ordinatores et stratores laguncularum : et sternent eum, et vasa ejus exhaurient, et lagunculas eorum collident.

13 Et confundetur Moab a Chamos sicut confusa est domus Israël a Bethel, in qua habebat fiduciam.

14 Quomodo dicitis : Fortes sumus, et viri robusti ad præliandum ?

15 Vastata est Moab, et civitates illius succiderunt, et electi juvenes ejus descenderunt in occisionem, ait rex, Dominus exercituum nomen ejus.

16 Prope est interitus Moab ut veniat, et malum ejus velociter accurret nimis.

17 Consolamini eum, omnes qui estis in circuitu ejus : et universi qui scitis nomen ejus, dicite : Quomodo confracta est virga fortis, baculus gloriosus ?

18 Descende de gloria, et sede in siti, habitatio filiæ Dibon, quoniam vastator Moab ascendit ad te, dissipavit munitiones tuas.

19 In via sta, et prospice, habitatio Aroër : interroga fugientem, et ei qui evasit dic : Quid accidit ?

20 Confusus est Moab, quoniam victus est. Ululate, et clamate : annuntiate in Arnon, quoniam vastata est Moab,

21 et judicium venit ad terram campestrem, super Helon, et super Jasa, et super Mephaath,

22 et super Dibon, et super Nabo, et super domum Deblathaim,

23 et super Cariathaim, et super Bethgamul, et super Bethmaon,

24 et super Carioth, et super Bosra, et super omnes civitates terræ Moab, quæ longe et quæ prope sunt.

25 Abscissum est cornu Moab, et brachium ejus contritum est, ait Dominus.

26 Inebriate eum, quoniam contra Dominum erectus est : et allidet manum Moab in vomitu suo, et erit in derisum etiam ipse.

27 Fuit enim in derisum tibi Israël, quasi inter fures reperisses eum : propter verba ergo tua quæ adversum illum locutus es, captivus duceris.

28 Relinquite civitates, et habitate in petra, habitatores Moab : et estote quasi columba nidificans in summo ore foraminis.

29 Audivimus superbiam Moab, superbus est valde : sublimitatem ejus, et arrogantiam, et superbiam, et altitudinem cordis ejus.

30 Ego scio, ait Dominus, jactantiam ejus, et quod non sit juxta eam virtus ejus, nec juxta quod poterat conata sit facere.

31 Ideo super Moab ejulabo, et ad Moab universam clamabo, ad viros muri fictilis lamentantes :

32 de planctu Jazer plorabo tibi, vinea Sabama. Propagines tuæ transierunt mare, usque ad mare Jazer pervenerunt : super messem tuam et vindemiam tuam prædo irruit.

33 Ablata est lætitia et exsultatio de Carmelo et de terra Moab : et vinum de torcularibus sustuli, nequaquam calcator uvæ solitum celeuma cantabit.

34 De clamore Hesebon usque Eleale et Jasa, dederunt vocem suam, a Segor usque ad Oronaim, vitula conternante : aquæ quoque Nemrim pessimæ erunt.

35 Et auferam de Moab, ait Dominus, offerentem in excelsis, et sacrificantem diis ejus.

36 Propterea cor meum ad Moab quasi tibiæ resonabit, et cor meum ad viros muri fictilis dabit sonitum tibiarum : quia plus fecit quam potuit, idcirco perierunt.

37 Omne enim caput calvitium, et omnis barba rasa erit : in cunctis manibus colligatio, et super omne dorsum cilicium :

38 super omnia tecta Moab, et in plateis ejus, omnis planctus : quoniam contrivi Moab sicut vas inutile, ait Dominus.

39 Quomodo victa est, et ululaverunt ? quomodo dejecit cervicem Moab, et confusus est ? Eritque Moab in derisum, et in exemplum omnibus in circuitu suo.

40 Hæc dicit Dominus : Ecce quasi aquila volabit, et extendet alas suas ad Moab.

41 Capta est Carioth, et munitiones comprehensæ sunt : et erit cor fortium Moab in die illa sicut cor mulieris parturientis,

42 et cessabit Moab esse populus, quoniam contra Dominum gloriatus est.

43 Pavor, et fovea, et laqueus super te, o habitator Moab, dicit Dominus.

44 Qui fugerit a facie pavoris cadet in foveam, et qui conscenderit de fovea capietur laqueo : adducam enim super Moab annum visitationis eorum, ait Dominus.

45 In umbra Hesebon steterunt de laqueo fugientes, quia ignis egressus est de Hesebon, et flamma de medio Seon : et devorabit partem Moab, et verticem filiorum tumultus.

46 Væ tibi, Moab : periisti, popule Chamos, quia comprehensi sunt filii tui et filiæ tuæ in captivitatem.

47 Et convertam captivitatem Moab in novissimis diebus, ait Dominus. Hucusque judicia Moab.

   

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Doctrine of the Sacred Scripture # 35

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35. As we showed in no. 28, the prophets of the Old Testament represented the Lord in relation to the Word, and consequently represented the doctrine of the church drawn from the Word, and for that reason they were called sons of man. It follows from this that by the various hardships they suffered and bore, they represented the violence done by the Jews to the Word’s literal sense.

For instance, the prophet Isaiah put off the sackcloth from his loins and put off the sandals from his feet, and went naked and barefoot for three years (Isaiah 20:2-3).

The prophet Ezekiel likewise drew a barber’s razor over his head and beard, burned a third part of the hair in the midst of the city, struck another third part with a sword, scattered the remaining third part into the wind, bound a few of the hairs in the edges of his garment, and finally threw them into the midst of the fire and burned them (Ezekiel 5:1-4).

[2] Because, as we said above, the prophets represented the Word and so symbolized the doctrine of the church drawn from the Word, and because the head symbolizes wisdom from the Word, therefore the hair of the head and a beard symbolized the outmost expression of truth.

Because this is what they symbolized, therefore it was a sign of great mourning and also a great disgrace to make oneself bald or to be seen bald. It was for this reason and no other that the prophet shaved off the hair of his head and his beard, in order for him to represent by it the state of the Jewish church in relation to the Word. It was for this reason and no other that the forty-two she-bears tore apart the boys who called Elisha bald (2 Kings 2:23-24), inasmuch as the prophet represented the Word, as we said before, and baldness symbolized the Word without its outmost sense.

[3] Nazirites represented the Lord in relation to the Word in its outmost expressions, as will be seen in no. 49 in the next section. Therefore they were required to let their hair grow and not to shave any of it off. The word “Nazirite” in the Hebrew also means the hair.

The high priest, too, was required not to shave his head (Leviticus 21:10). Likewise those who were heads of families (Leviticus 21:5).

So it was that baldness was, for the people then, a great disgrace, as can be seen from the following:

On all their heads baldness, and every beard shaved. (Isaiah 15:2, cf. Jeremiah 48:37)

Shame on every face, and baldness on all their heads. (Ezekiel 7:18)

Every head made bald, and every shoulder shaved. (Ezekiel 29:18)

I will cause sackcloth to ascend upon all loins, and baldness on every head. (Amos 8:10)

Put on baldness and shave yourself for your precious children, and expand your baldness..., for they shall go from you.... (Micah 1:16)

To put on baldness here and expand it means, symbolically, to falsify the Word’s truths in its outmost expressions. When these are falsified, as they were by the Jews, the whole Word is destroyed. For the outmost expressions of the Word are its supports and underpinnings. Indeed, every single word supports and underpins its celestial and spiritual truths.

[4] Because the hair of the head symbolizes truth in outmost expressions, therefore all those in the spiritual world who scorn the Word and falsify its literal sense appear bald, whereas those who honor and love it appear to have attractive hair.

On this subject, see also no. 49 below.

  
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Thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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