The Bible

 

Jeremiah 48

Study

   

1 Of Moab. The Lord of armies, the God of Israel, has said: Sorrow on Nebo, for it has been made waste; Kiriathaim has been put to shame and is taken: the strong place is put to shame and broken down.

2 The praise of Moab has come to an end; as for Heshbon, evil has been designed against her; come, let us put an end to her as a nation. But your mouth will be shut, O Madmen; the sword will go after you.

3 There is the sound of crying from Horonaim, wasting and great destruction;

4 Moab is broken; her cry has gone out to Zoar.

5 For by the slope of Luhith they will go up, weeping all the way; for on the way down to Horonaim the cry of destruction has come to their ears.

6 Go in flight, get away with your lives, and let your faces be turned to Aroer in the Arabah.

7 For because you have put your faith in your strong places, you, even you, will be taken: and Chemosh will go out as a prisoner, his priests and his rulers together.

8 And the attacker will come against every town, not one will be safe; and the valley will be made waste, and destruction will come to the lowland, as the Lord has said.

9 Put up a pillar for Moab, for she will come to a complete end: and her towns will become a waste, without anyone living in them.

10 Let him be cursed who does the Lord's work half-heartedly; let him be cursed who keeps back his sword from blood.

11 From his earliest days, Moab has been living in comfort; like wine long stored he has not been drained from vessel to vessel, he has never gone away as a prisoner: so his taste is still in him, his smell is unchanged.

12 So truly, the days are coming, says the Lord, when I will send to him men who will have him turned over till there is no more wine in his vessels, and his wine-skins will be completely broken.

13 And Moab will be shamed on account of Chemosh, as the children of Israel were shamed on account of Beth-el their hope.

14 How say you, We are men of war and strong fighters?

15 He who makes Moab waste has gone up against her; and the best of her young men have gone down to their death, says the King, whose name is the Lord of armies.

16 The fate of Moab is near, and trouble is coming on him very quickly.

17 All you who are round about him, give signs of grief for him, and all you who have knowledge of his name, say, How is the strong rod broken, even the beautiful branch!

18 Come down from your glory, O people of Dibon, and take your seat in the place of the waste; for the attacker of Moab has gone up against you, sending destruction on your strong places.

19 O daughter of Aroer, take your station by the way, on the watch: questioning him who is in flight, and her who has got away safe, say, What has been done?

20 Moab has been put to shame, she is broken: make loud sounds of grief, crying out for help; give the news in Arnon, that Moab has been made waste.

21 And punishment has come on the lowlands; on Holon and Jahzah, and on Mephaath,

22 And on Dibon, and on Nebo, and on Beth-diblathaim,

23 And on Kiriathaim, and on Beth-gamul, and on Beth-meon,

24 And on Kerioth, and on Bozrah, and on all the towns of the land of Moab, far and near.

25 The horn of Moab is cut off, and his arm is broken, says the Lord.

26 Make him full of wine, for his heart has been lifted up against the Lord: and Moab will be rolling in the food he was not able to keep down, and everyone will be making sport of him.

27 For did you not make sport of Israel? was he taken among thieves? for whenever you were talking about him, you were shaking your head over him.

28 O people of Moab, go away from the towns and take cover in the rock; be like the dove of the Arabah, which makes her living-place in holes.

29 We have had word of the pride of Moab, how great it is; how he is lifted up in pride; and his great opinion of himself, and that his heart is lifted up.

30 I have knowledge of his wrath, says the Lord, that it is nothing; his high-sounding words have done nothing.

31 For this cause I will give cries of grief for Moab, crying out for Moab, even for all of it; I will be sorrowing for the men of Kir-heres.

32 My weeping for you, O vine of Sibmah, will be more than the weeping of Jazer: your branches have gone over the sea, stretching even to Jazer: destruction has come down on your summer fruits and your cut grapes.

33 All joy is gone; no longer are they glad for the fertile field and for the land of Moab; I have made the wine come to an end from the crushing vessels: no longer will the grapes be crushed with the sound of glad voices.

34 The cry of Heshbon comes even to Elealeh; to Jahaz their voice is sounding; from Zoar even to Horonaim and to Eglath-shelishiyah: for the waters of Nimrim will become dry.

35 And I will put an end in Moab, says the Lord, to him who is making offerings in the high place and burning perfumes to his gods.

36 So my heart is sounding for Moab like the sound of pipes, and my heart is sounding like pipes for the men of Kir-heres: for the wealth he has got for himself has come to an end.

37 For everywhere the hair of the head and the hair of the face is cut off: on every hand there are wounds, and haircloth on every body.

38 On all the house-tops of Moab and in its streets there is weeping everywhere; for Moab has been broken like a vessel in which there is no pleasure, says the Lord.

39 How is it broken down! how is Moab's back turned in shame! so Moab will be a cause of sport and of fear to everyone round about him.

40 For the Lord has said, See, he will come like an eagle in flight, stretching out his wings against Moab.

41 Kerioth is taken, and the strong places have been forced, and the hearts of Moab's men of war in that day will be like the heart of a woman in birth-pains.

42 And Moab will come to an end as a people, because he has been lifting himself up against the Lord.

43 Fear and death and the net have come on you, O people of Moab, says the Lord.

44 He who goes in flight from the fear will be overtaken by death; and he who gets free from death will be taken in the net: for I will make this come on Moab, even the year of their punishment, says the Lord.

45 Those who went in flight from the fear are waiting under the shade of Heshbon: for a fire has gone out from Heshbon and a flame from the house of Sihon, burning up the pride of Moab and the crown of the head of the violent ones.

46 Sorrow is yours, O Moab! the people of Chemosh are overcome: for your sons have been taken away as prisoners, and your daughters made servants.

47 But still, I will let the fate of Moab be changed in the last days, says the Lord.

   

From Swedenborg's Works

 

Arcana Coelestia #3021

Study this Passage

  
/ 10837  
  

3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, 1 and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

Footnotes:

1. A Hebrew word for a particular kind of precious stone, possibly a beryl.

  
/ 10837  
  

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