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Jeremiah 48

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1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed.

2 There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.

3 A voice of crying shall be from Horonaim, spoiling and great destruction.

4 Moab is destroyed; her little ones have caused a cry to be heard.

5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.

6 Flee, save your lives, and be like the heath in the wilderness.

7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.

8 And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.

9 Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.

10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.

11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.

12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.

14 How say ye, We are mighty and strong men for the war?

15 Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.

16 The calamity of Moab is near to come, and his affliction hasteth fast.

17 All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!

18 Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.

19 O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, and say, What is done?

20 Moab is confounded; for it is broken down: howl and cry; and tell ye it in Arnon, that Moab is spoiled,

21 And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,

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

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

24 And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.

25 The horn of Moab is cut off, and his arm is broken, saith the LORD.

26 Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.

27 For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.

28 O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth.

29 We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.

30 I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it.

31 Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kir-heres.

32 O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.

33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.

34 From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, as an heifer of three years old: for the waters also of Nimrim shall be desolate.

35 Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.

36 Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kir-heres: because the riches that he hath gotten are perished.

37 For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth.

38 There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.

39 They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.

40 For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.

41 Kerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs.

42 And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.

43 Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.

44 He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.

45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.

46 Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.

47 Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.

   

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Apocalypse Explained #377

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377. Verses 7, 8. And when he had opened the fourth seal, I heard the voice of the fourth animal saying, Come and see. And I looked, and behold a pale horse; and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the wild beasts of the earth.

"And when he had opened the fourth seal," signifies, prediction manifested still further: "I heard the voice of the fourth animal saying," signifies, out of the inmost heaven from the Lord: "Come and see," signifies attention and perception. "And I looked, and behold a pale horse," signifies not any understanding of the Word, from evils of life, and then from the falsities thence; "and he that sat upon him," signifies the Word; "his name was Death, and Hell followed with him," signifies eternal damnation; "and power was given unto them over the fourth part of the earth, to kill," signifies deprivation of all good, and thence of truth, from the Word, and thence in the doctrine of their church derived from the Word; "with the sword," signifies, by falsity; "and with hunger," signifies, by deprivation, lack, and ignorance of the knowledges of truth and good; "and with death," signifies the extinction thereby of spiritual life; "and with the wild beasts of the earth," signifies evils of life, or lusts and the falsities thence arising from the love of self and of the world, which devastate all things of the church with man.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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The New Jerusalem and its Heavenly Teachings #139

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139. From Secrets of Heaven

Conscience. People who have no conscience do not know what a conscience is: 7490, 9121. There are some people who laugh at conscience when they are told that there is such a thing: 7217. Some believe that there is no such thing as conscience; some believe that it is a kind of earthly pain and sadness brought on by a change either in physical health or in worldly circumstances; some believe that it is a form of control put on the lower classes by their religious tradition: 1 206, 847, 950. Some are unaware that they have a conscience even though they do: 2380.

[2] Good people have a conscience; evil people do not: 831, 965, 7490. If our life is devoted to love for God or to love for our neighbor, we have a conscience: 2380. It is especially the case that we have a conscience if we have been regenerated by the Lord: 977. We do not have a conscience if we are focused only on knowing what is true and not on living by it: 1076, 1077, 1919. We do not have a conscience if we do what is good simply because we are good-natured and not for religious reasons: 6208.

[3] We develop a conscience based on the teachings of our church or of whatever religious tradition we follow: 9112. Our conscience is shaped by the principles we believe to be true that we have been taught by our religion: 1077, 2053, 9113. Conscience is an inner restraint that keeps us focused on thinking, saying, and doing what is good and that holds us back from thinking, saying, and doing what is evil, not for selfish and worldly reasons but for the sake of what is good, true, fair, and right: 1919, 9120. Conscience is an inner voice telling us whether or not to act in some particular way: 1919, 1935. Essentially, conscience is an awareness of what is true and right: 986, 8081. The new will in a spiritual, regenerated individual is a conscience: 928, 1023, 1043, 1044, 4299, 4328, 4493, 9115, 9596. Our spiritual life comes from our conscience: 9117.

[4] Conscience may be true, or spurious, or false: 1033 (which includes discussion). The genuineness of the truths that shape our conscience is what determines how true our conscience is: 2053, 2063, 9114. In general, there are two levels on which conscience can exist, an inner level and an outer level. A conscience on an inner level is a conscience that is focused on what is spiritually good; its essence is truth. A conscience on an outer level is a conscience that is focused on what is morally and civically good; its essence is honesty and fairness-or more broadly, what is right: 5145, 6207, 10296.

[5] The pain felt in our conscience is a mental anxiety because of what is unfair, dishonest, and in any way evil, something we believe to be contrary to God and to the well-being of our neighbor: 7217. If we feel anxious when our thoughts take an evil turn, that comes from our conscience: 5470. The pain felt in our conscience is anguish because of something evil that we are doing, or else because of a loss of goodness or truth: 7217. Because a spiritual crisis 2 is a battle between what is true and what is false in our deeper levels, and because there is pain and anxiety involved in crises of the spirit, only people who have a conscience are allowed to have spiritual crises: 847.

[6] People who have a conscience speak and act from the heart: 7935, 9114. People who have a conscience do not swear empty oaths: 2842. People who have a conscience enjoy a sense of inner well-being when they are doing something good or performing some act of justice that accords with their conscience: 9118. People who have a conscience in this world have a conscience in the other life as well and are among the happy there: 965. Heaven flows into our conscience: 6207, 6213, 9122. The Lord governs spiritual people through their conscience, which serves them as an inner restraint: 1835, 1862. People who have a conscience have an inward kind of thinking, while people who do not have a conscience have only a superficial kind of thinking: 1919, 1935. People who have a conscience base their thinking on what is spiritual, while people who do not have a conscience base their thinking only on what is earthly: 1914. People who do not have a conscience are only outwardly human: 4459. The Lord governs people who do not have a conscience by means of outward restraints, all of which have to do with their love for themselves and for the world and the accompanying fear of losing reputation, status, position, profit, and possessions, as well as fear of the law and of loss of life: 1077, 1080, 1835. People who have no conscience and yet allow themselves to be controlled by these external restraints can still function well in high offices in this world and do just as much good as people who do have a conscience; but the restraints under which the former are operating are external and the things they do are good outwardly, whereas the restraints under which the latter are operating are internal and the things they do are good inwardly: 6207.

[7] People who do not have a conscience try to destroy the conscience of people who do: 1820. People who have no conscience in this world have no conscience in the other life either: 965, 9122. This means that for people in hell there is no torment of conscience on account of the evil things they did in this world: 965, 9122.

[8] The identity and nature of people who are hyperconscientious: 3 how hard they are on others, and what they correspond to in the spiritual world: 5386, 5724.

[9] People from the Lord's spiritual kingdom have a conscience, and it takes shape in their intellect: 863, 865, 875, 895, 927, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 8521, 9115, 9915, 9995, 10124. People who are in the Lord's heavenly kingdom have something higher than conscience: 927, 1043, 4493, 5113, 6367, 8521, 9915, 9995, 10124.

Примітки:

1. Much later in Swedenborg's body of work, in True Christianity 665, he provides an account of a memorable occurrence that lays out in further detail various theories regarding the nature of conscience. [JSR]

2. The Latin term here translated "spiritual crisis," tentatio, is used in a particular way in Swedenborg's theology, yet the process to which it refers is sufficiently multifaceted that no single English equivalent will suffice in all contexts. It has traditionally been translated "trial" or "temptation," an echo of its use in the Bible (see, for example,Psalms 95:9; Matthew 26:41; Luke 4:1-13; James 1:2-3, 12-14; Revelation 3:10). In the present edition it is at times alternatively translated "inner conflict" or "assault," "struggle," "crisis," "test," "trial," "temptation," or "enticement," depending on context. Tentatio has six major meanings in Swedenborg's theology, all of which relate to its root meaning of "trying," and all of which are used to express various aspects of a human being's experience during a crisis of the spirit. It denotes: 1. "an assault" or "attack," because this is how Swedenborg says such a crisis begins-as an attack from hell ( Secrets of Heaven 1690); 2. "an attempt," because such attacks are an attempt on the part of hell to control the individual ( New Jerusalem 190); 3. "a putting to the test" or "a being put to the test," because although hell may not have a "putting to the test" as its goal, spiritual crises serve to test the individual, and in them one could be said to succeed or fail (in the sense that either the individual allows the Lord to be victorious or the individual succumbs; see New Jerusalem 192); 4. "an enticement to evil," because enticement is an aspect of the assault: hell attacks the good things that the individual's inner self loves by inflaming desires and stirring up unclean thoughts and impulses that still reside in the outer self ( New Jerusalem 196); 5. "a battle" or "combat," namely, between heaven and hell, because a struggle occurs as heaven resists and counters the attack from hell ( Secrets of Heaven 6657[2]; Revelation Unveiled 100); 6. "a harrowing, painful, trying experience," usually culminating in utter despair and followed by consolation ( Secrets of Heaven 1787; New Jerusalem 196), because this is how a spiritual crisis feels to the individual. Perhaps the three meanings used most commonly in Swedenborg's theology are the first, the fifth, and the sixth: attack on, battle within, and harrowing of the individual. For a general overview of this topic with abundant references to Secrets of Heaven, see New Jerusalem 187-201. [JSR]

3. The Latin word here translated "hyperconscientious" is conscientiosi. It refers to people afflicted by continuous, severe, and unreasonable guilt about their sinfulness. This is a state of "melancholy," or depressive habit of mind, long decried as harmful in the Christian church. In the Protestant tradition, Bishop John Moore of Norwich (1646-1714) is recorded to have spoken on the topic in 1691 (López-Ibor and López-Ibor Alcocer 2010, 227); in the Catholic tradition, Alphonsus Maria de' Liguori (1696-1787) wrote a small treatise against it (Liguori [1751] 1999, 209-216). In technical religious parlance it is referred to as "scrupulosity" or "scrupulous conscience"; in modern psychological practice it has also been called "scrupulosity" and is understood as a type of obsessive-compulsive disorder (Abramowitz and Jacoby 2014, 140-149). (In this use, "scruple" is understood negatively as a doubt based on trifling grounds, a meaning that is paralleled in Swedenborg's use of the Latin term scrupulus in Secrets of Heaven 6479; Spiritual Experiences [= Swedenborg 1998-2013] §3667. Compare the Oxford English Dictionary, under "scruple 2," definition 1.) For other passages in which these "hyperconscientious" people are mentioned, see True Christianity 562:1, 665:7; Spiritual Experiences 1240. Compare also Marriage Love 271. [JFS, SS]

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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