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Jeremias 48

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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.

   

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Arcana Coelestia # 4876

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4876. 'And your rod which is in your hand' means through the power of this, that is, of this truth. This is clear from the meaning of 'a rod' as power, dealt with below; and from the meaning of 'the hand' too as power, dealt with in 876, 3091, 3387, 3563. The phrase 'which is in your hand' is used because the power of that truth, namely lowest truth, is meant, like that present with the semblance of religion among the Jewish nation, meant here by 'Judah'. Regarding the attribution of power to truth, see 3091, 3563. Frequent mention is made in the Word of 'a rod', yet surprisingly few at the present day know that something in the spiritual world was represented by it, as for instance when Moses was commanded, every time a miracle was performed, to lift up his rod and so it was accomplished. The existence of such knowledge even among gentiles may be recognized from their myths in which rods are assigned to magicians. The reason 'a rod' means power is that it is a support, for it gives support to the hand and arm, and through these to the whole body. This being so, a rod takes on the meaning of the part to which it immediately gives support, namely that of the hand and the arm, both of which mean in the Word the power of truth. Also, the hand and arm correspond to that power in the Grand Man, as will be seen at the ends of chapters.

[2] That 'a rod' represented power is evident, as has been stated, from what is recorded about Moses,

He was commanded to take a rod and use it to perform miracles; so he took the rod of God in his hand. Exodus 4:17, 20.

When the waters in Egypt were struck with the rod, they turned to blood.

Exodus 7:15, 19.

When the rod was stretched out over the streams, frogs came forth. Exodus 8:5-15.

When the dust was struck by the use of the rod, it turned into lice. Exodus 8:16-20.

When the rod was stretched out towards heaven, hail fell. Exodus 9:23.

When the rod was stretched out over the earth, locusts came forth. Exodus 10:3-21.

Since 'the hand', which means power, comes first, while 'a rod' is merely its instrument, the following references to 'the hand' also occur:

The miracles happened when Moses' hand was stretched out. Exodus 10:12-13. When he stretched out his hand towards heaven, thick darkness came over the land of Egypt. Exodus 10:21-22. When he stretched out his hand over the Sea Suph, an east wind made the sea dry land; and when again he stretched out his hand, the waters returned. Exodus 14:21, 26-27.

[3] Reference is in addition made to the rod being used to strike the rock at Horeb, after which water flowed out, Exodus 17:5-6; Numbers 20:7-10. Also, when Joshua was about to fight against Amalek,

Moses said to Joshua, Choose men for us, and go out, fight with Amalek; tomorrow I will stand on the top of the hill, with God's rod in my hand. And it happened, that when Moses lifted up his hand, Israel prevailed, and when he let down his hand Amalek prevailed. Exodus 17:9-11.

From these references it is quite plain that 'a rod', like the hand, represented power, and in the highest sense the Lord's Divine almighty power. It is also evident that at that time representatives constituted the external features of the Church, and that its internal features - which were spiritual and celestial realities such as exist in heaven - corresponded to those external ones, which owed their efficacy to that correspondence. From this it is also evident how crazy those people are who believe that power had been infused into and therefore dwelt in Moses' rod or hand.

[4] The meaning in the spiritual sense of 'a rod' as power is also evident from many places in the Prophets, as in Isaiah,

Behold, the Lord Jehovah Zebaoth is taking away from Jerusalem rod and stay, the whole rod of bread, and the whole rod of water. Isaiah 3:1.

'The rod of bread' stands for the support and power provided by the good of love, 'the rod of water' for the support and power provided by the truth of faith. For 'bread' means the good of love, see 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735; and 'water' the truth of faith' 28, 680, 739, 2702, 3058, 3424. 'The rod of bread' is used with a similar meaning in Ezekiel 4:16; 5:16; 14:13; Psalms 105:16.

[5] In addition to this, in Isaiah,

The Lord, Jehovih Zebaoth, said, Do not be afraid - O My people, inhabitant of Zion - of Asshur, who will smite you with a stick and will lift up the rod over you in the way of Egypt. Jehovah will lift up the scourge against him, as when Midian was smitten in the rock of Oreb, and his rod will be over the sea, which he will lift up in the way of Egypt. Isaiah 10:24, 26.

Here 'the rod' stands for power provided by reasoning and knowledge, like that which those people possess who, with ideas based on factual knowledge, reason against the truths of faith and pervert these or else treat them as worthless. This is what is meant by 'the stick with which Asshur will smite' and by 'the rod which he will lift up in the way of Egypt'. For 'Asshur' means reasoning, see 1186, and 'Egypt' knowledge, 1164, 1165, 1186, 1462.

[6] Similarly in Zechariah,

The pride of Asshur will be thrown down, and the rod of Egypt will depart. Zechariah 10:11.

In Isaiah,

You relied on the rod of a bruised reed, on Egypt, which, when anyone leans on it, goes into his hand and pierces it. Isaiah 36:6.

'Egypt' stands for factual knowledge, as above; and power in spiritual things which is received from that knowledge is meant by 'the rod of a bruised reed'. By 'the hand which it enters and pierces' is meant power received from the Word. In the same prophet,

Jehovah has broken the rod of the wicked, the stick of those who have dominion. Isaiah 14:5

'The rod' and 'the stick' plainly stand for power.

[7] In Jeremiah,

Grieve, all regions surrounding Moab; say, How is the rod of strength, the rod of beauty, broken! Jeremiah 48:17.

'The rod of strength' stands for power received from good, and 'the rod of beauty' for power received from truth.

[8] In Hosea,

My people enquire of their piece of wood, and their rod gives them a reply, for the spirit of whoredom has led them astray. Hosea 4:12.

'Inquiring of a piece of wood' stands for consulting evils, 'the rod gives reply' for the fact that falsity results from these, its power being derived from the evil to which they give support. 'The spirit of whoredom' stands for the life of falsity resulting from evil. In David,

Even when I walk in the valley of the shadow I will fear no evil; for You are with me; Your stick and Your rod comfort me. Psalms 23:4.

'Your stick and your rod' stands for Divine truth and good, which have power. In the same author,

The rod of the wicked will not rest on the lot of the righteous. Psalms 125:3.

[9] In the same author,

You will break them in pieces with a stick of iron, you will dash them in pieces like a potter's vessel. Psalms 2:9.

'A stick of iron' stands for the power of spiritual truth within the natural, for all natural truth that has spiritual truth present within it possesses power. 'Iron' means natural truth, 425, 426. Similarly in John,

He who overcomes, and keeps My works until the end, to him I will give power over the nations to rule 1 them untie a stick of iron as when earthen pots are broken in pieces. Revelation 2:26-27. (Also Revelation 12:5; 19:15.)

[10] Because 'a rod' represented the power of truth, that is, the power of good expressed by means of truth, kings therefore had sceptres; and those sceptres were shaped like short rods. For kings represent the Lord as regards truth, while kingship itself means Divine Truth, 1672, 1728, 2015, 2069, 3670, 4581. The sceptre means the power which is theirs not by virtue of their high position but of truth which must reign. Nor must this be any other kind of truth than that which is grounded in good, and so is primarily Divine Truth, and among Christians is the Lord, the source of all Divine Truth.

Poznámky pod čarou:

1. literally, pasture

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