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Jeremias 49

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1 Om Ammonitterne. Så siger Herren, har Israel ingen sønner eller har det ingen arvinger? Hvorfor har Milkom taget Gad i Eje og hans Folk bosat sig i dets Byer?

2 Se, derfor skal Dage komme, lyder det fra HE EN, da jeg lader Krigsskrig lyde mod abba i Ammon, og det skal blive en Grusdynge, og dets Døtre skal gå op i Luer. Da arver Israel sine Arvinger, siger HE EN.

3 Klag, Hesjbon, thi Aj er ødelagt; skrig, I abbas Døtre klæd jer i Sæk og klag, gå rundt i Foldene! Thi Milkom vandrer i Landflygtighed, hans Præster og Fyrster til Hobe.

4 Hvorfor gør du dig til af dine Dale, du frafaldne Datter, som stoler på dine Skatte og siger: "Hvem kan komme til mig,?"

5 Se, jeg lader ædsel komme over dig fra alle Kanter, lyder det fra Hærskarers HE E. I skal drives bort i hver sin etning, og ingen samler de flygtende.

6 Men siden vender jeg Ammoniternes Skæbne, lyder det fra HE EN.

7 Om Edom. Så siger Hærskarers HE E: Er der ikke mer Visdom i Teman, svigter de kloges åd, er deres Visdom rådden?

8 Fly, søg Ly i det dybe, I, som bor i Dedan! Thi Esaus Ulykke sender jeg over ham, Straffens Tid.

9 Gæstes du af Vinhøstmænd, levner de ej Efterslæt, af Tyve om Natten, ødelægger de, hvad de lyster.

10 Thi selv blotter jeg Esau, hans Skjulesteder røber jeg; at gemme sig evner han ikke. Han er ødelagt ved Brødres og Naboers Arm, han er borte.

11 Lad mig om dine faderløse, jeg holder dem i Live, dine Enker kan stole på mig.

12 Thi så siger HE EN: Se, de, hvem det ikke tilkom at tømme Bægeret, må tømme det, og du skulde gå fri? Du går ikke fri, men kommer til at tømme det.

13 Thi jeg sværger ved mig selv. lyder det fra HE EN: til ædsel og Spot, til Ørk og til et Forbandelsens Tegn skal Bozra blive, og alle dets Byer skal blive til evige Tomter.

14 Fra HE EN har jeg hørt en Tidende: Et Bud skal sendes ud blandt Folkene: Samler eder! Drag ud imod det og rejs jer til Strid!

15 Se, ringe har jeg gjort dig iblandt Folkene, foragtet blandt Mennesker.

16 ædsel over dig! Dit Hjertes Overmod bedrog dig. Du, som bor i Klippekløft og klynger dig til Fjeldtop: Bygger du ede højt som Ørnen, jeg styrter dig ned, så lyder det fra HE EN.

17 Edom skal blive til ædsel; alle, der kommer forbi, skal slås af ædsel og spotte over alle dets Sår.

18 Som det gik, da Sodoma og Gomorra og Nabobyerne omstyrtedes, siger HE EN, skal intet Menneske bo der, intet Menneskebarn dvæle der.

19 Som en Løve, der fra Jordans Stolthed skrider op til den stedsegrønne Græsgang, således vil jeg i et Nu drive dem bort derfra. Thi hvem er den udvalgte, jeg vil sætte over dem? Thi hvem er min Lige, og hvem kræver mig til egnskab? Hvem er den Hyrde, der står sig mod mig?

20 Hør derfor det åd, HE EN har for mod Edom, og de Tanker, han har mod Temans Indbyggere: Visselig skal Hjordens ringeste slæbes bort, visselig skal deres Græsgang forfærdes over dem.

21 Ved Braget af deres Fald skal Jorden skælve; Skriget kan høres til det røde Hav.

22 Se, som en Ørn med udbredte Vinger svæver han over Bozra; og Edoms Heltes Hjerte bliver på hin Dag som en nødstedt Kvindes Hjerte.

23 Om Damaskus. Til Skamme er Hamat og Arpad, thi de hører ond Tidende; de er ude af sig selv, i Uro som Havet, der ikke kan falde til o.

24 Damaskus er modfaldent, vender sig til Flugt, Angst falder over det, Vånde og Veer griber det som en fødende Kvinde.

25 Ve det! Forladt er den lovpriste By, Glædens Stad.

26 Derfor falder dets Ynglinge på dets Torve, alle Krigsfolkene omkommer på hin Dag, lyder det fra Hærskarers HE E.

27 Jeg sætter Ild på Damaskuss Mur, og den skal fortære Benhadads Borge.

28 Om Kedar og Hazors iger, som Kong Nebukadrezar af Babel slog. Så siger HE EN: Kom og drag op mod Kedar, ødelæg Østens Sønner!

29 Man skal tage deres Telte og Hjorde, deres Telttæpper, alle deres Kar, bortføre Kamelerne fra dem og råbe til dem: "Trindt om er ædsel!"

30 Fly i Hast, søg Ly i det dybe, Hazors Borgere, lyder det fra HE EN. Thi kong Nebukadrezar af Babel har oplagt et åd imod eder og undfanget en Tanke imod eder.

31 Kom, drag op mod et roligt Folk, der bor i Tryghed, lyder det fra HE EN, uden Porte og Slåer; de bor for sig selv.

32 Deres Kameler gøres til Bytte, deres mange Hjorde til ov. Jeg spreder dem, der har rundklippet Hår, for alle Vinde, og fra alle kanter bringer jeg Undergang over dem, lyder det fra HE EN.

33 Hazor bliver Sjakalers Bo, en Ørken til evig Tid; der skal ej bo et Menneske, ej dvæle et Menneskebarn.

34 HE ENs Ord, som kom til Profeten Jeremias om Elam i Kong Zedekias af Judas første egeringstid:

35 siger Hærskarers HE E: Jeg knækker Elams Bue, det ypperste af deres Kraft;

36 og jeg bringer over Elam de fire Vinde fra de fire Verdenshjørner og spreder dem for alle disse Vinde; der skal ikke være et Folk, som de bortdrevne Elamiter ikke kommer hen til.

37 Jeg knuser dem foran deres Fjender og dem, der står dem efter Livet, og jeg sender Ulykke over dem, min glødende Vrede, lyder det fra HE EN. Jeg sender Sværdet efter dem, til jeg får dem udslettet.

38 Jeg rejser min Trone i Elam og tilintetgør der både Konge og Fyrster, lyder det fra HE EN.

39 Men i de sidste Dage vender jeg Elams Skæbne, lyder det fra HE EN.

   


The Project Gutenberg Association at Carnegie Mellon University

From Swedenborg's Works

 

Arcana Coelestia #4715

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4715. 'And he sent him out of the Valley of Hebron' means going forth from the Divine Natural and Sensory degrees. This is clear from the meaning of 'being sent' as going forth and teaching, dealt with above in 4710; from the meaning of 'a valley' as things that are low, dealt with in 1723, 3417; and from the meaning of 'Hebron' as the Lord's Church as regards good, dealt with in 2909. The words used at this point accordingly mean that it was to teach the lower things of the Church, for the reason that people would not grasp the higher ones. Indeed one who teaches faith and not charity cannot possibly discern the higher and more internal things of the Church since he does not possess the wherewithal that leads him to see and lays down for him whether a particular idea is part of faith or is the truth. But if he teaches charity he is in that case in possession of good. Good lays down the truth for him and leads him, for all truth stems from good and has to do with good; or what amounts to the same, every aspect of faith stems from charity and has to do with charity. The fact that everything taught by doctrine has regard to life anybody can recognize from natural enlightenment alone.

[2] The meaning 'going forth from the Divine Natural and Sensory degrees' carried by the words used here is their higher meaning. For the expression 'lower things of the Church' is used to describe those which have their origin in the Lord's Divine Natural and Sensory degrees. Not that within the Lord these things are lower ones - for within the Lord and within His Divine Human everything is Infinite, indeed He is Jehovah as regards both Essences, 2156, 2329, 2921, 3023. Those things are lower because of what the situation is with man. People who are sensory-minded rely on ideas as grasped by the senses to think of things which exist within the Lord and which go forth from the Lord, and those who are natural-minded rely on natural ideas. The nature of the recipients is the reason for the way any matter is stated. People however who are heavenly-minded and are as a consequence truly rational do perceive interior things. These are the ones of whom it is said that they teach from the Lord's Divine Rational. This, as has been stated, is the higher meaning which these words carry.

[3] The meaning of 'a valley' as the lower things of the Church may be seen from other places in the Word, as in Isaiah,

The prophecy of the valley of vision. What is this, that you have gone up, every one onto the housetops? The Lord Jehovih Zebaoth has a day of tumult and of trampling and of confusion in the valley of vision. Isaiah 22:1, 5.

'The valley of vision' stands for false notions about spiritual things - notions formed from sensory impressions, and so from lower things. In the same prophet,

The choicest of your valleys were filled with chariots, and the horsemen positioned themselves at the gate. Isaiah 22:7.

'The choicest of the valleys' stands for goods and truths within the natural or external man. In the same prophet,

The voice of one crying in the wilderness, Prepare the way of Jehovah; make plain in the lonely place a highway for our God; every valley will be lifted up. Isaiah 40:3-4.

'Valley' stands for things that are lowly.

[4] In Jeremiah,

How will you say, I have not been defiled, I have not gone after the baalim. Look at your way in the valley; acknowledge what you have done. Jeremiah 2:23.

'The valley' stands for factual knowledge and sensory impressions, which are lower things, by means of which they would pervert truths. In the same prophet,

I am against you, O inhabitant of the valley, O rock of the plain, said Jehovah, you who say, Who will come down against us? Jeremiah 21:13.

'Inhabitant of the valley' and 'rock of the plain' stand for faith which has no charity in it. In the same prophet,

He who lays waste will come upon every city, and no city will escape; but the valley will perish, and the plain will be destroyed. Jeremiah 48:8.

Here the meaning is similar. In the same prophet,

You will not boast of valleys; your valley has flowed away, O perverse daughter. Jeremiah 49:4.

'Valley' stands for the external things within worship which are also the lowest.

[5] In Ezekiel,

I will give to Gog a place for burial in Israel, the valley of those that pass over. There they will bury Gog and all his multitude, from which they will call it the valley of the multitude of Gog. Ezekiel 39:11, 15.

'Gog' stands for those whose worship is external devoid of internal, 1151, which is why the expressions 'his grave', 'the valley of those that pass over', and 'the valley of his multitude' are used. In David,

Even when I walk in the valley of the shadow I will fear no evil. Psalms 23:4.

'The valley of the shadow' stands for lower things which, compared with others, are in shadow.

[6] Because valleys lay between mountains and hills and beneath them, 'valleys' therefore means the lower or more external things of the Church; for 'hills' and 'mountains' mean the higher or more internal things of it, 'hills' things of charity and 'mountains' those of love to the Lord, 795, 1430, 2722, 4210. And because 'the land of Canaan' means the Lord's kingdom and His Church, that Church is therefore called,

A land of mountain's and valleys, on the arrival of the rain of heaven it drinks water. Deuteronomy 11:11.

The reason Joseph is said at this point of have been sent out of the Valley of Hebron is that he was sent to those who taught about faith, 4705.

Those who are governed by faith, not by charity, adhere to lower things, for with them faith exists merely in the memory and consequently on the lips, not in the heart and consequently in action.

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