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Jeremiah 31

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1 τῇ μωαβ οὕτως εἶπεν κύριος οὐαὶ ἐπὶ ναβαυ ὅτι ὤλετο ἐλήμφθη καριαθαιμ ᾐσχύνθη αμαθ καὶ ἡττήθη

2 οὐκ ἔστιν ἔτι ἰατρεία μωαβ ἀγαυρίαμα ἐν εσεβων ἐλογίσαντο ἐπ' αὐτὴν κακά ἐκόψαμεν αὐτὴν ἀπὸ ἔθνους καὶ παῦσιν παύσεται ὄπισθέν σου βαδιεῖται μάχαιρα

3 ὅτι φωνὴ κεκραγότων ἐξ ωρωναιμ ὄλεθρος καὶ σύντριμμα μέγα

4 συνετρίβη μωαβ ἀναγγείλατε εἰς ζογορα

5 ὅτι ἐπλήσθη αλαωθ ἐν κλαυθμῷ ἀναβήσεται κλαίων ἐν ὁδῷ ωρωναιμ κραυγὴν συντρίμματος ἠκούσατε

6 φεύγετε καὶ σώσατε τὰς ψυχὰς ὑμῶν καὶ ἔσεσθε ὥσπερ ὄνος ἄγριος ἐν ἐρήμῳ

7 ἐπειδὴ ἐπεποίθεις ἐν ὀχυρώμασίν σου καὶ σὺ συλλημφθήσῃ καὶ ἐξελεύσεται χαμως ἐν ἀποικίᾳ οἱ ἱερεῖς αὐτοῦ καὶ οἱ ἄρχοντες αὐτοῦ ἅμα

8 καὶ ἥξει ὄλεθρος ἐπὶ πᾶσαν πόλιν καὶ πόλις οὐ μὴ σωθῇ καὶ ἀπολεῖται ὁ αὐλών καὶ ἐξολεθρευθήσεται ἡ πεδινή καθὼς εἶπεν κύριος

9 δότε σημεῖα τῇ μωαβ ὅτι ἁφῇ ἀναφθήσεται καὶ πᾶσαι αἱ πόλεις αὐτῆς εἰς ἄβατον ἔσονται πόθεν ἔνοικος αὐτῇ

10 ἐπικατάρατος ὁ ποιῶν τὰ ἔργα κυρίου ἀμελῶς ἐξαίρων μάχαιραν αὐτοῦ ἀφ' αἵματος

11 ἀνεπαύσατο μωαβ ἐκ παιδαρίου καὶ πεποιθὼς ἦν ἐπὶ τῇ δόξῃ αὐτοῦ οὐκ ἐνέχεεν ἐξ ἀγγείου εἰς ἀγγεῖον καὶ εἰς ἀποικισμὸν οὐκ ὤ|χετο διὰ τοῦτο ἔστη γεῦμα αὐτοῦ ἐν αὐτῷ καὶ ὀσμὴ αὐτοῦ οὐκ ἐξέλιπεν

12 διὰ τοῦτο ἰδοὺ ἡμέραι ἔρχονται φησὶν κύριος καὶ ἀποστελῶ αὐτῷ κλίνοντας καὶ κλινοῦσιν αὐτὸν καὶ τὰ σκεύη αὐτοῦ λεπτυνοῦσιν καὶ τὰ κέρατα αὐτοῦ συγκόψουσιν

13 καὶ καταισχυνθήσεται μωαβ ἀπὸ χαμως ὥσπερ κατῃσχύνθη οἶκος ισραηλ ἀπὸ βαιθηλ ἐλπίδος αὐτῶν πεποιθότες ἐπ' αὐτοῖς

14 πῶς ἐρεῖτε ἰσχυροί ἐσμεν καὶ ἄνθρωπος ἰσχύων εἰς τὰ πολεμικά

15 ὤλετο μωαβ πόλις αὐτοῦ καὶ ἐκλεκτοὶ νεανίσκοι αὐτοῦ κατέβησαν εἰς σφαγήν

16 ἐγγὺς ἡμέρα μωαβ ἐλθεῖν καὶ πονηρία αὐτοῦ ταχεῖα σφόδρα

17 κινήσατε αὐτῷ πάντες κυκλόθεν αὐτοῦ πάντες εἰδότες ὄνομα αὐτοῦ εἴπατε πῶς συνετρίβη βακτηρία εὐκλεής ῥάβδος μεγαλώματος

18 κατάβηθι ἀπὸ δόξης καὶ κάθισον ἐν ὑγρασίᾳ καθημένη δαιβων ἐκτρίβητε ὅτι ὤλετο μωαβ ἀνέβη εἰς σὲ λυμαινόμενος ὀχύρωμά σου

19 ἐφ' ὁδοῦ στῆθι καὶ ἔπιδε καθημένη ἐν αροηρ καὶ ἐρώτησον φεύγοντα καὶ σῳζόμενον καὶ εἰπόν τί ἐγένετο

20 κατῃσχύνθη μωαβ ὅτι συνετρίβη ὀλόλυξον καὶ κέκραξον ἀνάγγειλον ἐν αρνων ὅτι ὤλετο μωαβ

21 καὶ κρίσις ἔρχεται εἰς γῆν τοῦ μισωρ ἐπὶ χαιλων καὶ ἐπὶ ιασσα καὶ ἐπὶ μωφαθ

22 καὶ ἐπὶ δαιβων καὶ ἐπὶ ναβαυ καὶ ἐπ' οἶκον δεβλαθαιμ

23 καὶ ἐπὶ καριαθαιμ καὶ ἐπ' οἶκον γαμωλ καὶ ἐπ' οἶκον μαων

24 καὶ ἐπὶ καριωθ καὶ ἐπὶ βοσορ καὶ ἐπὶ πάσας τὰς πόλεις μωαβ τὰς πόρρω καὶ τὰς ἐγγύς

25 κατεάχθη κέρας μωαβ καὶ τὸ ἐπίχειρον αὐτοῦ συνετρίβη

26 μεθύσατε αὐτόν ὅτι ἐπὶ κύριον ἐμεγαλύνθη καὶ ἐπικρούσει μωαβ ἐν χειρὶ αὐτοῦ καὶ ἔσται εἰς γέλωτα καὶ αὐτός

27 καὶ εἰ μὴ εἰς γελοιασμὸν ἦν σοι ισραηλ εἰ ἐν κλοπαῖς σου εὑρέθη ὅτι ἐπολέμεις αὐτόν

28 κατέλιπον τὰς πόλεις καὶ ὤ|κησαν ἐν πέτραις οἱ κατοικοῦντες μωαβ ἐγενήθησαν ὡς περιστεραὶ νοσσεύουσαι ἐν πέτραις στόματι βοθύνου

29 ἤκουσα ὕβριν μωαβ ὕβρισεν λίαν ὕβριν αὐτοῦ καὶ ὑπερηφανίαν αὐτοῦ καὶ ὑψώθη ἡ καρδία αὐτοῦ

30 ἐγὼ δὲ ἔγνων ἔργα αὐτοῦ οὐχὶ τὸ ἱκανὸν αὐτοῦ οὐχ οὕτως ἐποίησεν

31 διὰ τοῦτο ἐπὶ μωαβ ὀλολύζετε πάντοθεν βοήσατε ἐπ' ἄνδρας κιραδας αὐχμοῦ

32 ὡς κλαυθμὸν ιαζηρ ἀποκλαύσομαί σοι ἄμπελος σεβημα κλήματά σου διῆλθεν θάλασσαν ιαζηρ ἥψαντο ἐπὶ ὀπώραν σου ἐπὶ τρυγηταῖς σου ὄλεθρος ἐπέπεσεν

33 συνεψήσθη χαρμοσύνη καὶ εὐφροσύνη ἐκ τῆς μωαβίτιδος καὶ οἶνος ἦν ἐπὶ ληνοῖς σου πρωὶ οὐκ ἐπάτησαν οὐδὲ δείλης οὐκ ἐποίησαν αιδαδ

34 ἀπὸ κραυγῆς εσεβων ἕως ελεαλη αἱ πόλεις αὐτῶν ἔδωκαν φωνὴν αὐτῶν ἀπὸ ζογορ ἕως ωρωναιμ καὶ αγλαθ-σαλισια ὅτι καὶ τὸ ὕδωρ νεβριμ εἰς κατάκαυμα ἔσται

35 καὶ ἀπολῶ τὸν μωαβ φησὶν κύριος ἀναβαίνοντα ἐπὶ βωμὸν καὶ θυμιῶντα θεοῖς αὐτοῦ

36 διὰ τοῦτο καρδία μου μωαβ ὥσπερ αὐλοὶ βομβήσουσιν καρδία μου ἐπ' ἀνθρώπους κιραδας ὥσπερ αὐλὸς βομβήσει διὰ τοῦτο ἃ περιεποιήσατο ἀπώλετο ἀπὸ ἀνθρώπου

37 πᾶσαν κεφαλὴν ἐν παντὶ τόπῳ ξυρήσονται καὶ πᾶς πώγων ξυρηθήσεται καὶ πᾶσαι χεῖρες κόψονται καὶ ἐπὶ πάσης ὀσφύος σάκκος

38 καὶ ἐπὶ πάντων τῶν δωμάτων μωαβ καὶ ἐπὶ πλατείαις αὐτῆς ὅτι συνέτριψα τὸν μωαβ φησὶν κύριος ὡς ἀγγεῖον οὗ οὐκ ἔστιν χρεία αὐτοῦ

39 πῶς κατήλλαξεν πῶς ἔστρεψεν νῶτον μωαβ ᾐσχύνθη καὶ ἐγένετο μωαβ εἰς γέλωτα καὶ ἐγκότημα πᾶσιν τοῖς κύκλῳ αὐτῆς

40 ὅτι οὕτως εἶπεν κύριος

41 ἐλήμφθη ακκαριωθ καὶ τὰ ὀχυρώματα συνελήμφθη

42 καὶ ἀπολεῖται μωαβ ἀπὸ ὄχλου ὅτι ἐπὶ τὸν κύριον ἐμεγαλύνθη

43 παγὶς καὶ φόβος καὶ βόθυνος ἐπὶ σοί καθήμενος μωαβ

44 ὁ φεύγων ἀπὸ προσώπου τοῦ φόβου ἐμπεσεῖται εἰς τὸν βόθυνον καὶ ὁ ἀναβαίνων ἐκ τοῦ βοθύνου συλλημφθήσεται ἐν τῇ παγίδι ὅτι ἐπάξω ταῦτα ἐπὶ μωαβ ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῆς

   

З творів Сведенборга

 

Arcana Coelestia #2916

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2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.

[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.

[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,

Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezekiel 37:12-14.

Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.

[4] The description in Matthew 27:52-53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20-21, for Elisha represented the Lord.

[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Genesis 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Genesis 50:25; Exodus 13:19; Joshua 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.

[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9; and that the wicked buried already were to be cast out of their graves, Jeremiah 8:1-2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isaiah 14:19-21; Ezekiel 32:21-23, 25-26; Psalms 88:4-5, 10-11; Numbers 19:16, 18-19.

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

Біблія

 

2 Kings 16:20

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20 Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his place.

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