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Jeremiah 48

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1 Concerning Moab: `Thus said Jehovah of Hosts, God of Israel: Wo unto Nebo, for it is spoiled, Put to shame, captured hath been Kiriathaim, Put to shame hath been the high tower, Yea, it hath been broken down.

2 There is no more praise of Moab, In Heshbon they devised against it evil: Come, and we cut it off from [being] a nation, Also, O Madmen, thou art cut off, After thee goeth a sword.

3 A voice of a cry [is] from Horonaim, Spoiling and great destruction.

4 Destroyed hath been Moab, Caused a cry to be heard have her little ones.

5 For the ascent of Luhith with weeping, Go up doth weeping, For in the descent of Horonaim Adversaries a cry of desolation have heard.

6 Flee ye, deliver yourselves, Ye are as a naked thing in a wilderness.

7 For, because of thy trusting in thy works, And in thy treasures, even thou art captured, And gone out hath Chemosh in a removal, His priests and his heads together.

8 And come in doth a spoiler unto every city, And no city doth escape, And perished hath the valley, And destroyed been the plain, as Jehovah said.

9 Give wings to Moab, for she utterly goeth out, And her cities are for a desolation, Without an inhabitant in them.

10 Cursed [is] he who is doing the work of Jehovah slothfully, And cursed [is] he Who is withholding his sword from blood.

11 Secure is Moab from his youth, And at rest [is] he for his preserved things, And he hath not been emptied out from vessel unto vessel, And into captivity he hath not gone, Therefore hath his taste remained in him, And his fragrance hath not been changed.

12 Therefore, lo, days are coming, An affirmation of Jehovah, And I have sent to him wanderers, And they have caused him to wander, And his vessels they empty out, And his bottles they dash in pieces.

13 And ashamed hath been Moab because of Chemosh, As the house of Israel have been ashamed Because of Beth-El their confidence.

14 How do ye say, We [are] mighty, And men of strength for battle?

15 Spoiled is Moab, and her cities hath one gone up, And the choice of its young men Have gone down to slaughter, An affirmation of the King, Jehovah of Hosts [is] His name.

16 Near is the calamity of Moab to come, And his affliction hath hasted exceedingly.

17 Bemoan for him, all ye round about him, And all knowing his name, say ye: How hath it been broken, the staff of strength, The rod of beauty.

18 Come down from honour, sit in thirst, O inhabitant, daughter of Dibon, For a spoiler of Moab hath come up to thee, He hath destroyed thy fenced places.

19 On the way stand, and watch, O inhabitant of Aroer, Ask the fugitive and escaped, Say, What hath happened?

20 Put to shame hath been Moab, For it hath been broken down, Howl and cry, declare ye in Arnon, For spoiled is Moab,

21 And judgment hath come in unto the land of the plain -- unto Holon, And unto Jahazah, and on Mephaath,

22 And on Dibon, and on Nebo, And on Beth-Diblathaim, and on Kirathaim,

23 And on Beth-Gamul, and on Beth-Meon,

24 And on Kerioth, and on Bozrah, And on all cities of the land of Moab, The far off and the near.

25 Cut down hath been the horn of Moab, And his arm hath been broken, An affirmation of Jehovah.

26 Declare ye him drunk, For against Jehovah he made himself great And Moab hath stricken in his vomit, And he hath been for a derision -- even he.

27 And was not Israel the derision to thee? Among thieves was he found? For since thy words concerning him, Thou dost bemoan thyself.

28 Forsake cities, and dwell in a rock, Ye inhabitants of Moab, And be as a dove making a nest in the passages of a pit's mouth.

29 We have heard of the arrogance of Moab, Exceeding proud! His haughtiness, and his arrogance, And his pride, and the height of his heart,

30 I -- I have known, an affirmation of Jehovah, His wrath, and [it is] not right, His devices -- not right they have done.

31 Therefore for Moab I howl, even for Moab -- all of it, I cry for men of Kir-Heres, it doth mourn,

32 With the weeping of Jazer, I weep for thee, O vine of Sibmah, Thy branches have passed over a sea, Unto the sea of Jazer they have come, On thy summer fruits, and on thy harvest, A spoiler hath fallen.

33 And removed hath been joy and gladness From the fruitful field, Even from the land of Moab, And wine from wine-presses I have caused to cease, Shouting doth not proceed, The shouting [is] no shouting!

34 Because of the cry of Heshbon unto Elealeh, Unto Jahaz they have given their voice, From Zoar unto Horonaim, A heifer of the third [year], For even waters of Nimrim become desolations.

35 And I have caused to cease to Moab, An affirmation of Jehovah, Him who is offering in a high place, And him who is making perfume to his god.

36 Therefore my heart for Moab as pipes doth sound, And my heart for men of Kir-Heres As pipes doth sound, Therefore the abundance he made did perish.

37 For every head [is] bald, and every beard diminished, On all hands cuttings, and on the loins -- sackcloth.

38 On all roofs of Moab, and in her broad-places, All of it -- [is] lamentation, For I have broken Moab as a vessel in which there is no pleasure, An affirmation of Jehovah.

39 How hath it been broken down! they have howled, How hath Moab turned the neck ashamed, And Moab hath been for a derision. And for a terror to all round about her.

40 For thus said Jehovah: Lo, as an eagle he doth flee, And hath spread his wings unto Moab.

41 Captured have been the cities, And the strongholds are caught, And the heart of the mighty of Moab Hath been in that day as the heart of a distressed woman.

42 And Moab hath been destroyed from [being] a people, For against Jehovah he exerted himself.

43 Fear, and a snare, and a gin, [are] for thee, O inhabitant of Moab -- an affirmation of Jehovah,

44 Whoso is fleeing because of the fear falleth into the snare, And whoso is coming up from the snare is captured by the gin, For I bring in unto her -- unto Moab -- The year of their inspection, An affirmation of Jehovah.

45 In the shadow of Heshbon stood powerless have fugitives, For fire hath gone forth from Heshbon, And a flame from within Sihon, And it consumeth the corner of Moab, And the crown of the sons of Shaon.

46 Wo to thee, O Moab, Perished hath the people of Chemosh, For thy sons were taken with the captives, And thy daughters with the captivity.

47 And I have turned back [to] the captivity of Moab, In the latter end of the days, An affirmation of Jehovah! Hitherto [is] the judgment of Moab.

   

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De Verbo (The Word) #10

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10. X. The ultimate sense of the Word, 1 which is the literal sense alone, corresponds to the beard and hair of the head of an angelic person.

It may seem surprising the first time it is said or we hear it said that the hair of the head and the beard correspond to the Word at its ultimate level. But this correspondence is due to the fact that everything in the Word corresponds to everything in heaven, and heaven corresponds to everything in a person. For heaven taken as a whole is like a single person in the Lord's sight; on this correspondence see Heaven and Hell [87-102, 307].

[2] I was allowed to perceive that everything in the Word corresponds to everything in heaven from the fact that each chapter in the books of the prophets corresponds to one particular community in heaven. For on reading through the prophetic parts of the word from Isaiah to Malachi, I was allowed to see that the communities of heaven were aroused one after the other, and they perceived the spiritual sense which corresponded to them. So from this and other proofs it was plain to me that the whole of heaven has, part by part, a correspondence to the Word. Now since there is such a correspondence of the Word to heaven, and heaven as a whole and in its parts corresponds to a person, this is why the ultimate level of the Word corresponds to the ultimate in a person. The ultimate level in the Word is the literal sense, and the ultimate level in a person is the hair of his head and his beard.

[3] This is why when people who have loved the Word even at its ultimate level after death become spirits, they are to be seen with a fair head of hair; and so are the angels. When these same people become angels, they also let their beards grow. On the other hand, all who have despised the literal sense of the Word, on becoming spirits after death, turn bald. This is also a sign that they are devoid of truths. So to avoid embarrassing others, they cover their heads with a head-dress.

[4] Since the hair and the beard mean the ultimate level of heaven, and so also the ultimate level of Divine Truth or the Word, the Ancient of Days is described as having the hair of his head like clean wool (Daniel 7:9). Likewise the Son of Man or the Lord as regards the Word (Revelation 1:14). For the same reason the strength of Samson lay in his hair, and he was weakened by having it cut off. The condition of a Nazarite also lay in his hair; for the Nazarite represented the Lord at His ultimate level, and so also heaven at its ultimate level. This was the reason why the forty-two children were torn in pieces by bears for calling Elisha bald (2 Kings 2:23-24).

[5] Elisha, like Elijah and the other prophets, represented the Lord as regards the Word; and the Word without its ultimate, that is, its literal sense, is no longer the Word. For the literal sense of the Word is like a bottle filled with fine wine; so if the bottle is broken, all the wine is lost. The literal sense of the Word is like the bones and skin of the human body; take them away and the whole person falls to pieces. That is why what holds the Word together and in fact gives it its power is its ultimate sense, the literal sense; for this sustains and holds together all the Divine truth it contains.

[6] Since baldness means the absence of truth, when the Jewish church, since it lacks the ultimate level, abandoned Jehovah and despised the Word, it was called bald, as in Jeremiah:

Every head is bald and every beard is shorn. Jeremiah 48:37.

In Isaiah:

Baldness on their heads, and a shorn beard. Isaiah 15:2.

In Ezekiel:

To shave his head and beard with a razor. Ezekiel 5:1.

Shame on all their faces, and baldness on all heads. Ezekiel 7:18.

Every head has been made bald. Ezekiel 29:18.

And in other places, such as Amos 8:10, Micah 1:16.

[7] But the sense of the Word known as the literal sense corresponds at its ultimate level to the hair of the head, but in other respects to various parts of the human body, as its head, chest, loins and feet. But where those correspondences occur in that sense, the Word is so to speak clothed, and so corresponds to the clothing of those parts. For in general clothes mean truths, and really correspond to them. But there are still many things in the literal sense of the Word which are bare and so to speak unclothed; and they correspond to a person's face and his hands, which are the parts left uncovered. Those parts of the Word serve for the teaching of the church, because they are in themselves spiritual-natural truths. From this it can be established that there is no obstacle to prevent a person being able to find and see bare truths there too.

Fußnoten:

1. Added in the margin: 'As the result of the correspondence between natural and spiritual things the ultimate sense of the Word is to be understood by the twelve precious stones composing the foundations of the wall of the New Jerusalem'.

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

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Arcana Coelestia #5079

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5079. 'Against their lord the king of Egypt' means that these - the external or bodily senses, meant by 'the cupbearer and the baker' - were contrary to the new state in the natural man. This is clear from the meaning of 'the king of Egypt' as factual knowledge in general, dealt with in 1164, 1165, 1186, 1462, 4749, 4964, 4966; for, the king being the head of the nation, 'the king of Egypt' is similar in meaning to 'Egypt', the same as in other places where the king of any nation is referred to or named, 4789. Since factual knowledge in general is meant by 'the king of Egypt', so also is the natural man meant by him; for all factual knowledge is truth as it exists in the natural man, 4967. While the actual good there is meant by 'the lord', 4973. The reason a new state in the natural man is meant is that the previous chapter dealt with the interior aspects of the natural, which were made new, or - in the highest sense, in which the Lord is the subject - were glorified, whereas the present chapter deals with the exterior aspects of the natural which are to be brought into accord or agreement with those interior ones. These interior aspects of the natural which have been made new - or, what amounts to the same, a new state in the natural man - are what are meant by 'the lord the king of Egypt', while the exterior aspects which have not been brought into a state of order and are consequently contrary to it are meant by 'the cupbearer and the baker'.

[2] There are interior aspects of the natural and there are exterior ones. The interior aspects of the natural are known facts and the affections for them, but the exterior aspects are both kinds of sensory perception spoken of above in 5077. When a person dies he leaves behind those exterior aspects of the natural; but the interior aspects of the natural he takes with him into the next life where they serve as the foundation on which spiritual and celestial things can be based; for when a person dies he loses nothing apart from his flesh and bones. He keeps his memory in which everything he has done, spoken, or thought is recorded, and he keeps every natural affection and desire, and so every interior aspect of the natural. He does not need its exterior aspects, for he does not see anything that is in the world, or hear anything that is in the world, or smell, taste, or touch anything that is in the world, only what is in the next life. Things in the next life, it is true, seem for the most part to be like those in the world, but they are not, for they hold what is living within them, such as things proper to the natural world do not hold within them. For every single thing in the next life owes the beginning and the continuance of its existence to the Sun there, which is the Lord, as a consequence of which it has that which is living within it. But every single thing in the natural world owes the beginning and the continuance of its existence to the sun there, which is material fire, as a consequence of which it does not have that which is living within it. What gives it the appearance of having life within it is that its origin lies solely in the spiritual world, that is, in the Lord through the spiritual world.

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