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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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Heaven and Hell # 365

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365. We may gather from this that rich people arrive in heaven just as much as poor people do, one as easily as the other. The reason people believe that it is easy for the poor and hard for the rich is that the Word is misunderstood when it talks about the rich and the poor. In the spiritual meaning of the Word, "the rich" means people who are amply supplied with understandings of what is true and good, that is, people in the church where the Word is. "The poor" means people who lack these understandings but who long for them, or people outside the church, where the Word is not found.

[2] The rich person dressed in purple and fine linen who was cast into hell means the Jewish nation. Because they had the Word and were therefore amply supplied with understandings of what is good and true, they are called "rich." The garments of purple actually mean understandings of what is good, and the fine linen means understandings of what is true. 1 The poor person who was lying in the gateway and who longed to feast on the crumbs that were falling from the rich person's table, who was carried up into heaven by angels, means the non-Jews who did not have understandings of what is good and true but who still longed for them (Luke 16:19, 31).

The rich who were invited to the great feast but who excused themselves also mean the Jewish nation, and the poor who were brought in to replace them mean the non-Jews who were outside the church (Luke 12:16-24, 14:16-24).

[3] We need also to explain who are meant by the rich of whom the Lord said, "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God" (Matthew 19:24). "The rich person" here means the rich in both senses, natural and spiritual. Rich people in the natural sense are people who have abundant wealth and set their hearts on it, while in a spiritual sense they are people who are amply supplied with insights and knowledge (for these are spiritual wealth) and who want to use them to get themselves into heavenly and ecclesiastical circles by their own intellect. Since this is contrary to the divine design, it says that it is easier for a camel to get through the eye of a needle. On this level of meaning, a camel means our cognitive and informational level in general, and the eye of a needle means spiritual truth. 2

Nowadays people do not know that this is the meaning of the camel and the eye of a needle because there has not yet been any access to the knowledge that teaches what is meant spiritually by the things that the Word says literally. There is spiritual meaning in the details of the Word, and natural meaning as well; because the Word was written in pure correspondences of natural realities with spiritual ones in order to effect a union of heaven and the world, or of angels with us, once the direct union had ceased. We can see from this exactly who are meant by the rich in the Word.

[4] We may gather from a number of passages that on the spiritual level "the rich" in the Word refers to people who enjoy insights into what is good and true and that wealth means those insights themselves, which are spiritual riches: see Isaiah 10:12-14; 30:6-7; 45:3, Jeremiah 17:3; 47:7 [Jeremiah 48:7?], Jeremiah 50:36-37; 51:13, Daniel 5:2-4, Ezekiel 26:7, 12; 27:1-36; Zechariah 9:3-4; Psalms 45:12; Hosea 12:9; Revelation 3:17-18, Luke 14:33, and elsewhere. On the poor in the spiritual sense as people who do not have insights into what is good and true but who long for them, see Matthew 11:5; Luke 6:20-21; 14:21; Isaiah 14:30; 29:19; 41:17-18; Zephaniah 3:12, 18 [13]. An explanation of the spiritual meaning of all these passages may be found in 10227 of Secrets of Heaven.

Poznámky pod čarou:

1. [Swedenborg's footnote] Garments mean things that are true, and therefore insights: 1033 [1073?], 2576, 5319, 5954, 9212, 9216, 9952, 10536. Purple means heavenly good: 9467. Linen means truth of a heavenly origin: 5319, 9469, 9744.

2. [Swedenborg's footnote] A camel in the Word means our cognitive and informational level in general: 3048, 3071, 3143, 3145. What embroidery, embroidering, and therefore needles Arcana Coelestia 9688. To start from outward facts in order to gain access to truths of faith is contrary to the divine design: 10236. People who do this become insane in matters of heaven and the church: 128-130, 232-233, 6047; and in the other life, when they think about spiritual things, they become virtually drunk: 1072. More about their nature: 196. Examples to illustrate the fact that spiritual things cannot be grasped if they are approached on this basis: 233, 2094, 2196, 2203, 2209. It is all right to go from spiritual truth into the knowledge appropriate to our natural level, but not the other way around, because there is an inflow of the spiritual into the natural but not an inflow of the natural into the spiritual: 3219, 5119, 5259, 5427-5428, 5478, 6322, 9110-9111 [10199?]. We need first to acknowledge the truths of the Word and the church, and then it is all right to take our secular learning into account; but not the other way around: 6047.

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

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