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Jeremias 48

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1 Om Moab. Så siger Hærskares Herre, Israels Gud. Ve over Nebo, thi det er lagt øde, blevet til Skamme; indtaget er Kirjatajim, med Skam er Borgen brudt ned.

2 Der er ingen Lægedom mer for Moab, intet Fryderåb i Hesjbon; de oplægger onde åd imod det: "Kom, lad os udrydde det af Folkenes Tal!" Også du, Madmen, skal omkomme, Sværdet skal forfølge dig.

3 Hør Skriget fra Horonajim, frygteligt Brag og Sammenbrud!

4 Moab er brudt sammen; lad Skriget lyde til Zoar.

5 Ak, grædende stiger de op ad Luhits Skråning; ak, på Vejen til Horonajim hører de Jammerskrig.

6 Fly, red eders Liv, og I skal blive som en Enebærbusk i Ørkenen.

7 Ja, fordi du stolede på dine Borge og Skatte, skal også du fanges. Kemosj skal vandre i Landflygtighed, hans, Præster og Fyrster til Hobe.

8 Hærværksmænd skal komme over hver By, ingen By skal reddes; Dalen skal ødelægges og Højsletten hærges, som HE EN har sagt.

9 Giv Moab Vinger, at det kan flyve bort; dets Byer skal blive en Ørken, så ingen bor der.

10 Forbandet være den, der er lad til at gøre HE ENs Værk, forbandet den, som holder sit Sværd fra Blod.

11 Moab var tryg fra sin Ungdom, lå roligt på sin Bærme; det hældtes ikke fra Fad til Fad og vandrede ikke i Landflygtighed; derfor holdt det sin Smag, og dets Duft tabte sig ikke.

12 Se, derfor skal Dage komme, lyder det fra HE EN, da jeg sender Vintappere, som skal tappe det og tømme dets Fade og knuse dets Dunke.

13 Da skal MoabSkam af Kemosj, som Israels Hus havde Skam af Betel, som de stolede på.

14 Hvor kan I sige: "Helte er vi og djærve Folk til Krig?"

15 Moab skal hærges med sine Byer og dets ypperste Ynglinge stige ned til at slagtes, lyder det fra Kongen, hvis Navn er Hærskarers HE E.

16 Moabs Undergang er nær, dets Ulykke kommer såre hastigt.

17 Ynk det, alle dets Naboer og alle, som kender dets Navn; sig: Hvor knækkedes dog den stærke Stav, det herlige Spir!

18 Stig ned fra Æressædet, sæt dig i Skarnet, du, som bor der, Dibons Datter! Thi han, der hærger Moab, drager op imod dig, nedbryder dine Fæstninger.

19 Stå hen på Vejen og se dig om, du, som bor i Aroer, spørg Flygtningene og de undslupne Kvinder, sig: "Hvad er der sket?"

20 Moab er blevet til Skamme, ja knust. Jamrer og skrig, meld ved Arnon, at Moab er hærget,

21 at Dommen er kommet over Højslettelandet, over Holon, Jaza, Mefaat,

22 Dibon, Nebo, Bet-Diblatajim,

23 Kirjatajim, Bet-Gamul, Bet Meon,

24 Kerijot, Bozra og alle Byer i Moabs Land fjernt og nær.

25 Afhugget er Moabs Horn, og dets Arm er brudt, lyder det fra HE EN.

26 Gør det drukkent! Thi det hovmodede sig mod HE EN; og Moab skal falde omkuld i sit eget Spy, også det skal blive til Latter.

27 Var ikke Israel til Latter for dig? Blev det måske grebet blandt Tyve, siden du bliver så ivrig, hver Gang du taler derom?

28 Kom fra Byerne og fæst Bo på Klippen, Moabs Indbyggere, vær som Duen, der bygger ede hist ved Afgrundens and.

29 Vi har hørt om Moabs Hovmod, det såre store, dets Stolthed. Overmod og Hovmod, dets opblæste Hjerte.

30 Jeg kender, lyder det fra HE EN, dets Frækhed, dets tomme Snak, dets tomme Gerninger.

31 Derfor må jeg jamre over Moab, skrige over hele Moab, over Mændene i Kir-Heres må jeg sukke.

32 Jazers Gråd græder jeg over dig, Sibmas Vinstok; dine Skud overskred Havet, nåede til Jazer; på din Frugt og din Høst slog Hærværksmanden ned.

33 Glæde og Jubel er svundet fra Frugthaven og Moabs Land. Jeg lader Vinen svinde fra Persekarrene, ingen træder Vin.

34 Hesjbon og Elale skriger, det høres til Jahaz; Horonajim og Eglat-Sjelisjija skriger; ak, Nimrims Vande bliver Ødemarker.

35 Jeg udrydder af Moab den, der stiger op på Offerhøjen og tænder Offerild for dets Guder, lyder det fra HE EN.

36 Derfor klager mit Hjerte som Fløjter over Moab, og mit Hjerte klager som Fløjter over Kir-Heres's Mænd. Godset, de vandt, går derfor til Spilde.

37 Thi hvert Hoved er skaldet, hvert Skæg revet af; i alle Hænder er der ifter, over alle Lænder Sæk.

38 Alt er Klage på alle Moabs Tage og Torve; thi jeg sønderbryder Moab som et usselt Kar, lyder det fra HE EN.

39 Hvor er Moab forfærdet! Hvor vender det yg med Skam! Ja, Moab er blevet til Latter og ædsel for alle sine Naboer.

40 Thi så siger HE EN: Se, som en Ørn med udbredte Vinger svæver han over Moab.

41 Kerijot er taget og Borgene faldet. Moabs Heltes Hjerte bliver på hin Dag som en nødstedt Kvindes Hjerte.

42 Moab er ødelagt og ikke mer et Folk, fordi det hovmodede sig mod HE EN.

43 Gru og Grav og Garn kommer over dig, du, som bor i Moab, lyder det fra HE EN;

44 den, der flygter for Gru, falder i Grav, den, der når op af Grav, fanges i Garn. Thi jeg bringer over Moab deres Hjemsøgelses År, lyder det fra HE EN.

45 I Ly af Hesjbon står Flygtninge uden Kraft. Thi Ild farer ud fra Hesjbon, Ildsluefra Sihons Stad; den fortærer Moabs Tinding og de larmende Mænds isse.

46 Ve dig, Moab, det er ude med dig, Kemosjs Folk. Thi dine Sønner slæbes i Fangenskab, dine Døtre ligeså.

47 Menjeg vender Moabs Skæbne i de sidste Dage, lyder det fra HE EN. Så vidt Moabs Dom.

   


The Project Gutenberg Association at Carnegie Mellon University

From Swedenborg's Works

 

Apocalypse Revealed #316

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316. "And do not harm the oil and the wine." This symbolizes the Lord's provision that they not violate and profane the goods and truths concealed inwardly in the Word.

Oil symbolizes the goodness of love, and wine the truth springing from that goodness. Thus the oil here symbolizes sacred goodness, and the wine sacred truth. The Lord's provision that these not be violated and profaned is symbolized by the people's being told not to harm them. For this instruction came from the midst of the four living creatures, thus from the Lord (no. 314). Whatever the Lord says He also provides. That this is something He provides may be seen in nos. 314 and 255 above.

That oil symbolizes the goodness of love - this we will see in nos. 778, 779 below.

That wine symbolizes the truth springing from that goodness is clear from the following passages:

Everyone who thirsts, come to the waters; and you who have no money, come, buy and eat. Yes..., buy wine and milk without money... (Isaiah 55:1)

It shall come to pass in that day that the mountains will drip new wine, and the hills flow with milk... (Joel 3:18, cf. Amos 9:13-14)

Joy is taken away... from Carmel, and in the vineyards there will be no singing... No treaders will tread out wine in the presses; I have made their shouting cease. (Isaiah 16:10, cf. Jeremiah 48:32-33)

Carmel symbolizes the spiritual church, because it had vineyards there.

[2] ...wail, all you drinkers of wine, because of the new wine, for it has been cut off from your mouth... The vinedressers have wailed... (Joel 1:5, 10-11)

Almost the same images occur in Hosea 9:2-3.

He washes his clothing in wine, and His vesture in the blood of grapes. His eyes are red with wine... (Genesis 49:11-12)

The subject is the Lord, and the wine symbolizes Divine truth. That is why the Lord instituted the Holy Supper, in which the bread symbolizes the Lord in respect to Divine good, and the wine the Lord in respect to Divine truth; and in their recipients the bread symbolizes a sacred goodness, and the wine sacred truth, received from the Lord. Therefore He said,

I say to you, that I will not drink of this fruit of the vine from now on until that day when I drink it new with you... in My Father's kingdom. (Matthew 26:29, cf. Luke 22:18)

Because bread and wine have these symbolic meanings, so too Melchizedek, going to meet Abram, brought out bread and wine, he being a priest of God Most High, and he blessed Abram (Genesis 14:18-19).

[3] The grain offering and drink offering used in sacrifices had similar symbolic meanings, as described in Exodus 29:40, Leviticus 23:12-13, 18-19ff. The grain offering was an offering of wheat flour, thus taking the place of bread, and the drink offering was an offering of wine.

It can be seen from this what these words of the Lord symbolize:

Nor do they put new wine into old wineskins... But they put the... wine into new wineskins, and both are preserved. (Matthew 9:17, cf. Luke 5:37-38)

New wine is the Divine truth in the New Testament, thus in the New Church, and the old wine is the Divine truth in the Old Testament, thus in the old church.

A similar idea is symbolized by these words of the Lord at the wedding in Cana of Galilee:

Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now! (John 2:1-10)

[4] Something similar is symbolized by the wine in the Lord's parable concerning the man wounded by thieves, on whose wound the Samaritan poured oil and wine (Luke 10:33-34); for the man wounded by thieves means people whom the Jews wounded spiritually by evils and falsities, and to whom the Samaritan brought aid by pouring oil and wine on their wounds, that is, by teaching them goodness and truth, and as far as possible, healing them.

Sacred truth is symbolized by wine and new wine also elsewhere in the Word, as in Isaiah 1:21-22; 25:6; 36:17.

[5] Because of this, a vineyard in the Word symbolizes a church that possesses truths from the Lord.

That wine symbolizes sacred truth can be seen also from its opposite meaning, in which it symbolizes truth falsified and profaned, as in the following places:

Harlotry, wine, and new wine have taken hold of the heart... Their wine is gone, they commit harlotry continually. (Hosea 4:11, 18)

Harlotry symbolizes the falsification of truth, and so, too, do the wine and new wine here.

...in the hand of Jehovah a cup, and He mixed it with wine; He filled it with the mixture and poured it out, and its dregs shall all the wicked of the earth, sucking, drink. (Psalms 75:8)

Babylon was a golden cup in Jehovah's hand, that made all the earth drunk. The nations drank her wine; therefore they are deranged. (Jeremiah 51:7)

Babylon has fallen..., because she has made all nations drink of the wine of the wrath of her fornication... If anyone worships the beast..., he shall also drink of the wine of the wrath of God, which is mixed with undiluted wine in the cup of the wrath (of God). (Revelation 14:8-10)

(Babylon has made) all the nations (drink) of the wine... of her fornication. (Revelation 18:3)

...great Babylon was remembered before God, to give her the cup of the wine of the fury of His wrath. (Revelation 16:19)

...the inhabitants of the earth were made drunk with the wine of her fornication. (Revelation 17:1-2)

[6] The wine that Belshazzar, the king of Babylon, and his lords and wives and concubines drank from the vessels of the Temple in Jerusalem, while they praised the gods of gold, silver, bronze, iron, wood, and stone (Daniel 5:2-4) - that wine symbolized nothing else but the sacred truth of the Word and church profaned, which is why the writing then appeared on the wall, and the king that very night was slain (Daniel 5:25, 30)

Wine symbolizes truth falsified also in Isaiah 5:11-12, 21-22; 28:1, 3, 7; 29:9; 56:11-12.

The drink offering that they poured out as an offering to idols has the same symbolic meaning in Isaiah 65:11; 57:6; Jeremiah 7:18; 44:17-19; Ezekiel 20:28; Deuteronomy 32:38.

It is owing to its correspondence that wine symbolizes sacred truth, and in an opposite sense, truth profaned. For when a person reads "wine" in the Word, angels - who apprehend everything spiritually - have just this interpretation of it. Such is the correspondence between the natural thoughts of people and the spiritual thoughts of angels. The case is the same with the wine in the Holy Supper. That is why the Holy Supper occasions an introduction into heaven (no. 224 at the end).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.