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Lamentations 3

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1 I am the man that hath seen affliction by the rod of his wrath.

2 He hath led me and caused me to walk in darkness, and not in light.

3 Surely against me he turneth his hand again and again all the day.

4 My flesh and my skin hath he made old; he hath broken my bones.

5 He hath builded against me, and compassed me with gall and travail.

6 He hath made me to dwell in dark places, as those that have been long dead.

7 He hath walled me about, that I cannot go forth; he hath made my chain heavy.

8 Yea, when I cry, and call for help, he shutteth out my prayer.

9 He hath walled up my ways with hewn stone; he hath made my paths crooked.

10 He is unto me as a bear lying in wait, as a lion in secret places.

11 He hath turned aside my ways, and pulled me in pieces; he hath made me desolate.

12 He hath bent his bow, and set me as a mark for the arrow.

13 He hath caused the shafts of his quiver to enter into my reins.

14 I am become a derision to all my people, and their song all the day.

15 He hath filled me with bitterness, he hath sated me with wormwood.

16 He hath also broken my teeth with gravel stones; he hath covered me with ashes.

17 And thou hast removed my soul far off from peace; I forgat prosperity.

18 And I said, My strength is perished, and mine expectation from Jehovah.

19 Remember mine affliction and my misery, the wormwood and the gall.

20 My soul hath them still in remembrance, and is bowed down within me.

21 This I recall to my mind; therefore have I hope.

22 [It is of] Jehovah's lovingkindnesses that we are not consumed, because his compassions fail not.

23 They are new every morning; great is thy faithfulness.

24 Jehovah is my portion, saith my soul; therefore will I hope in him.

25 Jehovah is good unto them that wait for him, to the soul that seeketh him.

26 It is good that a man should hope and quietly wait for the salvation of Jehovah.

27 It is good for a man that he bear the yoke in his youth.

28 Let him sit alone and keep silence, because he hath laid it upon him.

29 Let him put his mouth in the dust, if so be there may be hope.

30 Let him give his cheek to him that smiteth him; let him be filled full with reproach.

31 For the Lord will not cast off for ever.

32 For though he cause grief, yet will he have compassion according to the multitude of his lovingkindnesses.

33 For he doth not afflict willingly, nor grieve the children of men.

34 To crush under foot all the prisoners of the earth,

35 To turn aside the right of a man before the face of the Most High,

36 To subvert a man in his cause, the Lord approveth not.

37 Who is he that saith, and it cometh to pass, when the Lord commandeth it not?

38 Out of the mouth of the Most High cometh there not evil and good?

39 Wherefore doth a living man complain, a man for the punishment of his sins?

40 Let us search and try our ways, and turn again to Jehovah.

41 Let us lift up our heart with our hands unto God in the heavens.

42 We have transgressed and have rebelled; thou hast not pardoned.

43 Thou hast covered with anger and pursued us; thou hast slain, thou hast not pitied.

44 Thou hast covered thyself with a cloud, so that no prayer can pass through.

45 Thou hast made us an off-scouring and refuse in the midst of the peoples.

46 All our enemies have opened their mouth wide against us.

47 Fear and the pit are come upon us, devastation and destruction.

48 Mine eye runneth down with streams of water, for the destruction of the daughter of my people.

49 Mine eye poureth down, and ceaseth not, without any intermission,

50 Till Jehovah look down, and behold from heaven.

51 Mine eye affecteth my soul, because of all the daughters of my city.

52 They have chased me sore like a bird, they that are mine enemies without cause.

53 They have cut off my life in the dungeon, and have cast a stone upon me.

54 Waters flowed over my head; I said, I am cut off.

55 I called upon thy name, O Jehovah, out of the lowest dungeon.

56 Thou heardest my voice; hide not thine ear at my breathing, at my cry.

57 Thou drewest near in the day that I called upon thee; thou saidst, Fear not.

58 O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.

59 O Jehovah, thou hast seen my wrong; judge thou my cause.

60 Thou hast seen all their vengeance and all their devices against me.

61 Thou hast heard their reproach, O Jehovah, and all their devices against me,

62 The lips of those that rose up against me, and their device against me all the day.

63 Behold thou their sitting down, and their rising up; I am their song.

64 Thou wilt render unto them a recompense, O Jehovah, according to the work of their hands.

65 Thou wilt give them hardness of heart, thy curse unto them.

66 Thou wilt pursue them in anger, and destroy them from under the heavens of Jehovah.

   

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Arcana Coelestia #6377

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6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.

[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exodus 29:40; Leviticus 23:12-13, 18-19; Numbers 15:2-15; 28:6-7, 18-end; 29:1-7 and following verses.

[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,

Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isaiah 55:1.

No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.

[4] In Hosea,

Threshing-floor and winepress will not feed them, and new wine will be deceptive to her. 1 Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.

Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?

[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,

He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed. 2 Jeremiah 48:32-33.

[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,

I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.

'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,

A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33-34.

'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Genesis 35:14, 4581, 4582.

[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,

I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29; Luke 22:17-18.

Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lamentations 2:11-12; Hosea 14:7; Amos 9:13-14; Zechariah 9:15-16; Luke 5:37-39.

[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.

[10] Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,

Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink! Isaiah 5:11, 22

In the same prophet,

Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isaiah 28:7.

In the same prophet,

The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isaiah 56:11-12.

In addition to these places 'wine' is used with the contrary meaning in Jeremiah 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Psalms 75:8; Deuteronomy 32:33.

Falsity from evil is also meant by the cup of the wine of wrath in Jeremiah 25:15-16; Revelation 14:8, 10; 16:19; the winepress of the wrath of God's anger, Revelation 19:15; and the wine of whoredom, Revelation 17:2; 18:3.

Бележки под линия:

1. The Latin means them but the Hebrew means her, which Swedenborg has in other places where he quotes this verse, as well as possibly here in his rough draft.

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