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Micah 1

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1 The word of Yahweh that came to Micah the Morashtite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

2 Hear, you peoples, all of you. Listen, O earth, and all that is therein: and let the Lord Yahweh be witness against you, the Lord from his holy temple.

3 For, behold, Yahweh comes forth out of his place, and will come down and tread on the high places of the earth.

4 The mountains melt under him, and the valleys split apart, like wax before the fire, like waters that are poured down a steep place.

5 "All this is for the disobedience of Jacob, and for the sins of the house of Israel. What is the disobedience of Jacob? Isn't it Samaria? And what are the high places of Judah? Aren't they Jerusalem?

6 Therefore I will make Samaria like a rubble heap of the field, like places for planting vineyards; and I will pour down its stones into the valley, and I will uncover its foundations.

7 All her idols will be beaten to pieces, and all her temple gifts will be burned with fire, and all her images I will destroy; for of the hire of a prostitute has she gathered them, and to the hire of a prostitute shall they return."

8 For this I will lament and wail; I will go stripped and naked; I will howl like the jackals, and moan like the daughters of owls.

9 For her wounds are incurable; for it has come even to Judah. It reaches to the gate of my people, even to Jerusalem.

10 Don't tell it in Gath. Don't weep at all. At Beth Ophrah I have rolled myself in the dust.

11 Pass on, inhabitant of Shaphir, in nakedness and shame. The inhabitant of Zaanan won't come out. The wailing of Beth Ezel will take from you his protection.

12 For the inhabitant of Maroth waits anxiously for good, because evil has come down from Yahweh to the gate of Jerusalem.

13 Harness the chariot to the swift steed, inhabitant of Lachish. She was the beginning of sin to the daughter of Zion; For the transgressions of Israel were found in you.

14 Therefore you will give a parting gift to Moresheth Gath. The houses of Achzib will be a deceitful thing to the kings of Israel.

15 I will yet bring to you, inhabitant of Mareshah. He who is the glory of Israel will come to Adullam.

16 Shave your heads, and cut off your hair for the children of your delight. Enlarge your baldness like the vulture; for they have gone into captivity from you!

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Weeping with a loud voice

  

'Weeping with a loud voice' signifies the ultimate of grief.

(Odkazy: Arcana Coelestia 2689)

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Arcana Coelestia # 2689

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2689. 'And lifted up her voice and wept' means a further degree of grief. This becomes clear from the meaning of 'lifting up the voice and weeping' as the utmost extremity of grief, for weeping with a loud voice is nothing else. Described in this verse is a state of desolation of truth and of withdrawal from truths, as experienced by those who are becoming spiritual. What this state is like must be explained briefly: People who are not able to be reformed have no knowledge at all of what it is to grieve on account of being deprived of truths, for they imagine that no one can possibly become distressed for a reason such as that. The only circumstances, they believe, which can lead to such distress exist when someone is deprived of those good gifts to men that are of a bodily and worldly kind, such as health, position, reputation, wealth, and life. But those who are able to be reformed believe altogether differently. They are maintained by the Lord in the affection for good and in the thought of truth, and therefore come to be distressed when deprived of these.

[2] It is well known that all distress and grief are the result of a person's being deprived of the things for which he has affection, that is, which he loves. Those whose affection is solely for bodily and worldly things, that is, who love solely these, grieve when deprived of them, whereas those whose affection is for spiritual goods and truths, and who love these, grieve when deprived of them. The life in any person is nothing else than affection or love. From this one may see the nature of the state of those who are desolated as regards the goods and truths for which they have affection, that is, which they love; that is to say, one may see that their state of grief, being more interior, is more severe, and that in being deprived of good and truth it is not death of the body which they are bothered about but eternal death. It is their state which is described here.

[3] So that it may also be known which people can be maintained by the Lord in the affection for good and truth and so be reformed and become spiritual, and which ones cannot, this too must be explained briefly. In childhood everyone, when being for the first time endowed with goods and truths, is maintained by the Lord in the affirmative attitude that anything said or taught by parents and teachers is true. With those who are able to become spiritual this affirmative attitude is strengthened by means of facts and cognitions, for whatever they learn and is relevant introduces itself into the affirmative outlook and strengthens it, leading more and more towards affection for it. These are ones who become spiritual in accordance with the essence of the truth in which they have faith, and who are victorious in temptations. But it is quite different with those who are not able to become spiritual. Although in childhood an affirmative attitude exists with them, when they are older they allow doubts to enter in which thus destroy the affirmative attitude towards good and truth. And when they reach adult years they allow denials to enter in, and even the affection for what is false to enter in. If such people were led into temptations they would give in completely. Consequently they are kept free from them.

[4] But the real reason why they allow doubts and subsequently denials to enter in may be traced back to their life of evil. People who lead a life of evil cannot possibly do otherwise. The life in any person, as has been stated, is affection or love, and as is the nature of that affection or love so is the nature of his thought. The affection for evil and the thought of truth never join themselves together. In cases where they seem to join themselves, they do not in fact do so, for the thought of truth exists without the affection for it. With such people therefore truth is not truth, but merely a sound or something on the lips, from which the heart is far away. Even very wicked people can know such truth, better than anybody else sometimes. Some are also so strongly persuaded by truth of that kind that no one can see it as other than genuine. But it is not genuine truth if the life of good is absent. It is affection belonging to self-love or love of the world which causes that strong persuasion of it, which they also defend with a vehemence that is evidence of apparent zeal; indeed they go so far as to condemn people who do not receive it or believe it in a similar way. But this kind of truth varies from one person to another according to his basic way of thinking, the strength of that truth depending on the strength of his self-love or his love of the world. It is, it is true, born together with evil, but it does not join itself to evil, and therefore in the next life is rooted out. It is different in the case of those who lead a life of good; in them the truth itself finds its soil, and its ability to grow, and from the Lord its life.

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