Bible

 

Jeremias 48

Studie

   

1 Om Moab. Så sier Herren, hærskarenes Gud, Israels Gud: Ve over Nebo, for det er ødelagt; Kirjata'im er blitt til skamme, det er inntatt; festningen er blitt til skamme og slått med redsel.

2 Med Moabs ry er det forbi; i Hesbon legger de op onde råd mot det: Kom, la oss utrydde det, så det ikke mere er et folk! Også du Madmen skal bli målløs, efter dig skal sverdet fare.

3 Det lyder skrik fra Horona'im: herjing og stor ødeleggelse.

4 Moab er ødelagt; dets barn opløfter skrik.

5 For gråtende går de opover bakken til Luhut; på veien ned til Horona'im høres angstfulle klagerop over ødeleggelsen.

6 Fly, redd eders liv! Bli som hjelpeløse mennesker i ørkenen!

7 Fordi du satte din lit til dit gods og dine skatter, skal også du bli hærtatt, og Kamos skal gå i fangenskap, hans prester og hans høvdinger alle sammen.

8 Og en ødelegger skal komme over hver by, og ingen by skal gå fri; dalen skal gå til grunne og sletten bli ødelagt, som Herren har sagt.

9 Gi Moab vinger! For i flyvende fart skal det dra ut, og dets byer skal bli til en ørken, så ingen bor i dem.

10 Forbannet være den som gjør Herrens gjerning med lathet, og forbannet være den som holder sitt sverd fra blod!

11 Moab har levd i ro fra sin ungdom av; det har ligget stille på sin berme og er ikke blitt tappet om fra kar til kar og er ikke gått i fangenskap; derfor har det beholdt sin smak, og dets duft er ikke forandret.

12 Se, derfor skal dager komme, sier Herren, da jeg sender det vintappere, og de skal legge det på hell og tømme dets kar og knuse dets krukker.

13 Da skal Moab ha skam av Kamos, likesom Israels hus hadde skam av Betel, som de satte sin lit til.

14 Hvorledes kan I si: Vi er helter og djerve krigsmenn?

15 Moab blir ødelagt, og de stiger op i dets byer, og dets utvalgte unge menn stiger ned for å slaktes, sier kongen, hvis navn er Herren, hærskarenes Gud.

16 Moabs nød er nær, og dets ulykke kommer hastig.

17 Ha medynk med det, alle I som bor rundt omkring det, og alle I som kjenner dets navn! Si: Hvor det er blitt knekket, det sterke spir, den herlige stav!

18 Stig ned fra din herlighet og sett dig i et tørt land, du Dibons datter som bor i byen! For Moabs ødelegger stiger op imot dig, han ødelegger dine festninger.

19 Still dig ved veien og se ut, du som bor i Aroer! Spør de flyktende og undkomne, si: Hvad har hendt?

20 Moab er blitt til skamme, for det er knust. Hyl og skrik! Kunngjør ved Arnon at Moab er ødelagt!

21 Dommen er kommet over slettelandet, over Holon og over Jahsa og over Mofa'at

22 og over Dibon og over Nebo og over Bet-Diblata'im

23 og over Kirjata'im og over Bet-Gamul og over Bet-Meon

24 og over Kerijot og over Bosra og over alle byene i Moabs land, fjernt og nær.

25 Moabs horn er avhugget, og dets arm er brutt, sier Herren.

26 Gjør det drukkent, fordi det har ophøiet sig mot Herren! Moab skal velte sig i sitt spy og bli til latter, det også.

27 Eller var ikke Israel til latter for dig? Eller er det grepet blandt tyver, siden du ryster på hodet så ofte du taler om det?

28 Forlat byene og bo på fjellet, I Moabs innbyggere, og bli lik duen som bygger rede på den andre siden av kløftens gap!

29 Vi har hørt om Moabs veldige overmot, om dets storaktighet, dets overmot, dets opblåsthet og dets stolte hjerte.

30 Jeg kjenner dets overmot, sier Herren, og dets tomme skryt; tomhet er det de har gjort.

31 Derfor jamrer jeg over Moab, over hele Moab klager jeg; over mennene i Kir-Heres må en sukke.

32 Som Jaser gråter, gråter jeg over dig, du Sibmas vintre! Dine kvister gikk ut over havet, de nådde like til Jasers hav; over din frukthøst og din vinhøst faller en ødelegger.

33 Og glede og fryd blir borte fra den fruktbare mark og fra Moabs land, og på vinen i persekarene gjør jeg ende; ingen skal trede persen med frydeskrik; det lyder frydeskrik som ikke er frydeskrik* / {* d.e. det lyder frydeskrik fra de seierrike fiender, ikke fra høstfolkene; JE 51, 14.}

34 Det lyder skrik fra Hesbon like til El'ale, ja like til Jahas, fra Soar til Horona'im, den treårige kvige; for også Nimrims vann blir til ørkener.

35 Og jeg utrydder av Moab, sier Herren, hver den som stiger op på en haug og brenner røkelse for sine guder.

36 Derfor klager mitt hjerte likesom fløiter over Moab, mitt hjerte klager likesom fløiter over mennene i Kir-Heres; derfor går det til grunne det som Moab har samlet sammen, dets opsparte gods.

37 For hvert hode er skallet og hvert skjegg avraket; på alle hender er det flenger og om lendene sekk.

38 På alle Moabs tak og på dets gater er hele folket bare veklage; for jeg har knust Moab lik et kar som ingen bryr sig om, sier Herren.

39 Hvor forferdet det er, hvor de hyler! Se hvorledes Moab vender ryggen til! Hvor det er blitt til skamme! Moab blir til latter og til en forferdelse for alle dem som bor rundt omkring det.

40 For så sier Herren: Se, han* flyver som en ørn og breder sine vinger ut over Moab. / {* Nebukadnesar. JE 49, 22.}

41 Byene blir inntatt, borgene blir stormet, og Moabs kjemper blir på den dag til mote som en kvinne i barnsnød.

42 Og Moab ødelegges, så det ikke mere er et folk, fordi det har ophøiet sig mot Herren.

43 Gru og grav og garn over dig, du Moabs innbygger, sier Herren.

44 Den som flyr for gruen, skal falle i graven, og den som kommer op av graven, skal fanges i garnet; for jeg lar hjemsøkelsens år komme over Moab, sier Herren.

45 I Hesbons skygge står flyktninger uten kraft; for det farer ild ut fra Hesbon og en lue fra Sihon, og den fortærer Moabs kinn og ufreds-ættens isse.

46 Ve dig, Moab! Fortapt er Kamos' folk; for dine sønner føres bort i fengsel og dine døtre i fangenskap.

47 Men i de siste dager vil jeg gjøre ende på Moabs fangenskap, sier Herren. Her ender dommen over Moab.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4779

Prostudujte si tuto pasáž

  
/ 10837  
  

4779. 'And put sackcloth on his loins' means mourning for lost good. This is clear from the meaning of 'putting sackcloth over the loins' as an act representative of mourning for lost good. For 'the loins' means conjugial love and from this all celestial and spiritual love, 3021, 3294, 4277, 4280, 4575. This meaning of 'the loins' is derived from correspondence, for as all the organs, members, and viscera of the human body correspond to the Grand Man, as shown at the ends of chapters, so the loins correspond to those who are within the Grand Man, which is heaven, and in whom genuine conjugial love has existed. And because conjugial love is the fundamental of all kinds of love 'the loins' therefore means in general all celestial and spiritual love. From this arose the custom of putting sackcloth over their loins when they mourned over lost good; for all good belongs to love.

[2] The fact that people put sackcloth over their loins to testify to this mourning becomes clear from the historical and the prophetical parts of the Word, as in Amos,

I will turn your feasts into mourning, and all your songs into lamentation; so will I cause sackcloth to come up over all loins, and baldness over every head, and I will make it as the mourning for an only-begotten son, and its end as a bitter day. Amos 8:10.

'Causing sackcloth to come up over all loins' stands for mourning over lost forms of good, 'all loins' standing for all forms of the good of love. In Jonah,

The men of Nineveh believed in God, and therefore they proclaimed a fast, and put on sackcloths, from the greatest even to the least of them. And when word reached the king of Nineveh he rose up from his throne, and laid aside his royal robe from upon him, and covered himself with sackcloth and sat in ashes. And he proclaimed that man and beast were to be covered with sackcloths. Jonah 3:5-8.

Clearly this was a sign representative of mourning over evil on account of which Nineveh was to perish, and so mourning over lost good.

[3] In Ezekiel,

They will let forth a cry over you with their voice and will cry out bitterly; and they will cause dust to come up over their heads, and will roll themselves in ashes, and will make themselves bald over you, and will gird themselves with sackcloths. Ezekiel 27:30-31.

This refers to Tyre, each action mentioned here being representative of mourning for falsities and evils and so for lost truths and goods. 'Letting forth a cry and crying out bitterly' stands for lamentation over falsity or lost truth, 2240; 'causing dust to come up over the head' stands for having been condemned on account of evil, 278; 'rolling themselves in ashes' for having been condemned on account of falsities; 'making themselves bald' for mourning because the natural man has no truth, 3301 (end); 'girding themselves with sackcloths' for mourning because the natural man has no good. Similarly in Jeremiah,

O daughter of My people, gird yourself with sackcloth. and roll yourself in ashes; make mourning as for an only-begotten son, very bitter wailing; for suddenly he who lays waste will come upon you. Jeremiah 6:26.

And elsewhere in the same prophet,

The elders of the daughter of Zion will sit on the ground, they will become silent; they will cause dust to come up over their head, they will gird themselves with sackcloths; the virgins of Jerusalem will cause their heads to come down to the ground. Lamentations 2:10.

Here similar representative actions are described which, as above, were appropriate for the types of good and truth which had become lost.

[4] In Isaiah,

A prophecy concerning Moab. He will go up to Bayith, and to Dibon into the high places to weep; over Nebo and over Medeba Moab will howl. On all heads there is baldness; every beard is shaved off; in its streets they have girded themselves with sackcloth; on its roots and in its streets everyone will wail, descending into weeping. Isaiah 15:2-3.

'Moab' stands for those who adulterate all good, 2468. The mourning over that adulteration meant by 'Moab' is described by the kinds of things that correspond to that type of evil. Virtually the same description therefore occurs in Jeremiah,

Every head is bald, and every beard shaved off; upon all hands are cuts, and over the loins is sackcloth; on all the roofs of Moab and in its streets there is mourning everywhere. Jeremiah 48:37-38.

[5] When king Hezekiah heard the blasphemous utterances of the Rabshakeh against Jerusalem 'he rent his clothes, and covered himself with sackcloth', Isaiah 37:1; 2 Kings 19:1. The reason for mourning was that his utterances were directed against Jehovah, the king, and Jerusalem. Their being utterances made in opposition to truth is meant by the king rending his clothes, 4763, and utterances made in opposition to good by his covering himself with sackcloth; for when in the Word truth is dealt with, so also is good. This is so because of the heavenly marriage, which is a marriage of good to truth and of truth to good in every single part; as also in David,

You have turned for me my mourning into dancing; You have loosed 1 my sackcloth and girded me with gladness. Psalms 30:11.

Here 'dancing' has reference to truths, and 'gladness' to goods, as they also do in other parts of the Word. 'Loosing sackcloth' accordingly means releasing from mourning over lost good.

[6] In 2 Samuel,

David said to Joab and to all the people who were with him, Rend your clothes, and gird sackcloth round you, and wail before Abner. 2 Samuel 3:31.

Because an outrageous act had been committed against that which was true and good David therefore commanded them to rend their clothes and gird sackcloths round them. Something similar occurred in the case of Ahab, for when he heard Elijah's words that he was to be cut off because he had acted contrary to what was fair and right - meaning in the spiritual sense contrary to what is true and good - 'he tore his clothes apart, and put sackcloth over his flesh, and fasted, and lay in sackcloth, and went about slowly, 1 Kings 21:27.

[7] The use of 'sackcloth' to refer to lost good is also clear in John,

When he opened the sixth seal, behold, a great earthquake took place, and the sun became black as sackcloth, and the full moon became like blood. Revelation 6:12.

'An earthquake' stands for an alteration in the state of the Church as regards good and truth, 3355. 'The sun' stands for the good of love, 1529, 1530, 2441, 2495, 4060, 4300, 4696, and therefore 'sackcloth' here has reference to lost good. 'The moon' stands for the truth of faith, 1529, 1530, 2120, 2495, 4060, and 'blood' has reference to this because 'blood' means truth that has been falsified and rendered profane, 4735.

[8] Because 'being clothed in sackcloth and rolling oneself in ashes' represented mourning over evils and falsities, it also represented both humility and repentance. For humility begins first with the acknowledgement that in oneself one is nothing but a source of evil and falsity. Repentance begins with the same acknowledgement and does not become a reality except through humility, and humility does not become a reality except through heartfelt confession that in oneself one is such a source of evil and falsity. For 'putting on sackcloth' was an expression of humility, see 1 Kings 21:27-29, also of repentance, Matthew 11:21; Luke 10:13. But the fact that this was no more than some representative, and so merely an external activity of the body and not an internal activity of the heart, is evident in Isaiah,

Is he to bow his head like a rush and to lie in sackcloth and ashes? Will you call this a fast, and a day of that which is pleasing to Jehovah? Is not this the fast that I choose, to loose 2 the bonds of wickedness, to break bread for the hungry? Isaiah 58:5-7.

Poznámky pod čarou:

1. literally, opened

2. literally, to open

  
/ 10837  
  

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