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Lamenti 2

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1 Come mai ha il Signore, nella sua ira, coperto d’una nube oscura la figliuola di Sion? Egli ha gettato di cielo in terra la gloria d’Israele, e non s’è ricordato dello sgabello de’ suoi piedi, nel giorno della sua ira!

2 Il Signore ha distrutto senza pietà tutte le dimore di Giacobbe; nella sua ira, ha rovesciato, ha stese al suolo le fortezze della figliuola di Giuda, ne ha profanato il regno e i capi.

3 Nell’ardente sua ira, ha infranta tutta la potenza d’Israele; ha ritirato la propria destra in presenza del nemico; ha consumato Giacobbe a guisa di fuoco fiammeggiante che divora d’ogn’intorno.

4 Ha teso il suo arco come il nemico, ha alzata la destra come un avversario, ha trucidato tutti quelli ch’eran più cari a vedersi; ha riversato il suo furore come un fuoco sulla tenda della figliuola di Sion.

5 Il Signore è divenuto come un nemico; ha divorato Israele; ha divorato tutti i suoi palazzi, ha distrutto le sue fortezze, ha moltiplicato nella figliuola di Giuda i lamenti e i gemiti.

6 Ha devastato la propria tenda come un giardino, ha distrutto il luogo della sua raunanza; l’Eterno ha fatto dimenticare in Sion le feste solenni ed i sabati, e, nell’indignazione della sua ira, ha reietto re e sacerdoti.

7 Il Signore ha preso in disgusto il suo altare, ha aborrito il suo santuario, ha dato i muri de’ palazzi di Sion in mano dei nemici, i quali han levato grida nella casa dell’Eterno, come in un giorno di festa.

8 L’Eterno ha deciso di distruggere le mura della figliuola di Sion; ha steso la corda, non ha ritirato la mano, prima d’averli distrutti; ha coperto di lutto bastioni e mura; gli uni e le altre languiscono.

9 Le sue porte sono affondate in terra; egli ha distrutto, spezzato le sue sbarre; il suo re e i suoi capi sono fra le nazioni; non v’è più legge, ed anche i suoi profeti non ricevono più visioni dall’Eterno.

10 Gli anziani della figliuola di Sion seggono in terra in silenzio; si son gettati della polvere sul capo, si son cinti di sacchi; le vergini di Gerusalemme curvano il capo al suolo.

11 I miei occhi si consumano pel tanto lacrimare, le mie viscere si commuovono, il mio fegato si spande in terra per il disastro della figliuola del mio popolo, al pensiero de’ bambini e de’ lattanti che venivano meno per le piazze della città.

12 Essi chiedevano alle loro madri: "Dov’è il pane, dov’è il vino?…" e intanto venivano meno come de’ feriti a morte nelle piazze della città, e rendevano l’anima sul seno delle madri loro.

13 Che ti dirò? A che ti paragonerò, o figliuola di Gerusalemme? Che troverò di simile a te per consolarti, o vergine figliuola di Gerusalemme? Poiché la tua ferita è larga quanto il mare; chi ti potrà guarire?

14 I tuoi profeti hanno avuto per te visioni vane e delusorie; non hanno messo a nudo la tua nequizia, per stornare da te la cattività; le profezie che hanno fatto a tuo riguardo non eran che oracoli vani e seduttori.

15 Tutti i passanti batton le mani al vederti; fischiano e scuotono il capo al veder la figliuola di Gerusalemme: "E’ questa la città che la gente chiamava una bellezza perfetta, la gioia di tutta la terra?"

16 Tutti i tuoi nemici apron larga la bocca contro di te; fischiano, digrignano i denti, dicono: "L’abbiamo inghiottita! Sì, questo è il giorno che aspettavamo; ci siam giunti, lo vediamo!"

17 L’Eterno ha fatto quello che s’era proposto; ha adempiuta la parola che avea pronunziata fino dai giorni antichi; ha distrutto senza pietà, ha fatto di te la gioia del nemico, ha esaltato la potenza de’ tuoi avversari.

18 Il loro cuore grida al Signore: "O mura della figliuola di Sion, spandete lacrime come un torrente, giorno e notte! Non vi date requie, non abbiano riposo le pupille degli occhi vostri!

19 Levatevi, gridate di notte, al principio d’ogni vigilia! Spandete com’acqua il cuor vostro davanti alla faccia del Signore! Levate le mani verso di lui per la vita de’ vostri bambini, che vengon meno per la fame ai canti di tutte le strade!"

20 "Guarda, o Eterno, considera! Chi mai hai trattato così? Delle donne han divorato il frutto delle loro viscere, i bambini che accarezzavano! Sacerdoti e profeti sono stati massacrati nel santuario del Signore!

21 Fanciulli e vecchi giacciono per terra nelle vie; le mie vergini e i miei giovani son caduti per la spada; tu li hai uccisi nel dì della tua ira, li hai massacrati senza pietà.

22 Tu hai convocato, come ad un giorno di festa solenne, i miei terrori da tutte le parti; e nel giorno dell’ira dell’Eterno non v’è stato né scampato né fuggiasco, quelli ch’io avevo accarezzati e allevati, il mio nemico li ha consumati!"

   

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Apocalypse Explained # 1175

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1175. Verse 19. And they cast dust upon their heads and cried out weeping, and mourning, signifies grief and confession that by a life according to that religious persuasion and its doctrine they were condemned. This is evident from the signification of "to cast dust upon the head," as being to mourn because they were condemned (it follows as a consequence that it was on account of life according to that religious persuasion and its doctrine); also from the signification of "to cry out weeping and mourning," as being grief that they were condemned by such a life, "to cry out" having reference to doctrine, and "to weep and mourn" signifying grief of soul and heart (as above, n. 1164. "To cast dust upon the heads" means mourning on account of condemnation, because "dust" signifies what is condemned, and "head" the man himself. "Dust" signifies what is condemned, because the hells are beneath and the heavens are above, and from the hells falsity from evil unceasingly breathes forth, consequently the dust over them signifies what is condemned (See also above, n. 742. Because of this signification of "dust" it was a custom in the representative churches to cast dust upon their heads when they had done evil and had repented of it, thus giving proof of their repentance.

[2] That this was so can be seen from the following passages. In Ezekiel:

They shall cry bitterly and shall cast up dust upon their heads, they shall roll themselves in ashes (Ezekiel 27:30).

"To cast up dust upon their heads" signifies mourning because of condemnation, and "to roll themselves in ashes" signifies still deeper mourning, for "ashes" signify what is condemned, because the fire from which they come signifies infernal love. In Lamentations:

The elders of the daughter of Zion sit upon the earth, they keep silence, they have cast up dust upon their heads; the virgins of Jerusalem hang down their heads to the earth (Lamentations 2:10).

By such things grief and mourning because of evils and falsities of which they repented, and thus confession that they were condemned, were represented. "Daughter of Zion" signifies the church, and "virgins of Jerusalem" signify truths of doctrine; "to sit upon the earth and keep silence" signifies grief of mind; "to cast dust upon the head" signifies confession that they were condemned, and "to hang down the head to the earth" signifies confession that they were in hell. In Job:

The friends of Job rent everyone his mantle, and sprinkled dust upon their heads toward heaven (Job 2:12).

"To sprinkle dust upon the head towards heaven" signifies mourning on account of Job, who seemed to be condemned. Mourning on account of condemnation of evil is signified by "dust upon the head," and "rending the mantle" signifies mourning on account of condemnation of falsity. The same is signified by:

Rolling themselves in the dust (Micah 1:10).

That repentance was thus represented is evident in Job:

I repent upon dust and upon ashes (Job 42:6).

Because "dust" signifies condemnation, it was said to the serpent:

Upon the belly shalt thou go, and dust shalt thou eat all the days of thy life (Genesis 3:14).

The "serpent" signifies infernal evil with those who pervert the truths of the Word, and thereby deceive artfully and craftily. So in Isaiah:

Dust shall be the serpent's bread (Isaiah 65:25).

From all this it is clear that "dust" signifies what is condemned, and that "to cast dust upon the head" is a testification of condemnation.

(Continuation)

[3] All this having been premised it shall now be told what affection is, and afterwards why man is led by the Lord by means of affections and not by means of thoughts, and lastly that man can be saved in no other way.

What affection is. The same is meant by affection as by love. But love is like a fountain and affections are like the streams therefrom, thus affections are continuations of love. Love as a fountain is in the will of man; affections, which are streams from it, flow by continuity into the understanding, and there by means of light from truths produce thoughts, just as the influences of heat in a garden produce germinations by means of rays of light. Moreover, love in its origin is the heat of heaven, and truths in their origin are the rays of light of heaven, and thoughts are germinations from their marriage.

From such a marriage are all the societies of heaven, which are innumerable, which in their essence are affections; for they are from the heat that is love and from the wisdom that is light from the Lord as a sun. Therefore these societies, as heat in them is united to light, and light is united to heat, are affections of good and truth. From this are the thoughts of all in these societies. This makes clear that the societies of heaven are not thoughts but affections, consequently to be led by means of these societies is to be led by means of affections, that is, to be led by means of affections is to be led by means of societies; and for this reason in what now follows the term affections will be used in place of societies.

[4] Why man is led by the Lord by means of affections and not by means of thoughts shall now be told. When man is led by the Lord by means of affections he can be led according to all the laws of His Divine providence, but not if he should be led by means of thoughts. Affections do not become evident to man, but thoughts do; also affections produce thoughts, but thoughts do not produce affections; there is an appearance that they do, but it is a fallacy. And when affections produce thoughts they produce all things of man, because these constitute his life. Moreover, this is known in the world. If you hold a man in his affection you hold him bound, and lead him wherever you please, and a single reason is then stronger than a thousand. But if you do not hold man in his affection reasons are of no avail, for his affection, when not in harmony with them, either perverts them or rejects them or extinguishes them. It would be similar if the Lord should lead man by means of thoughts immediately, and not by means of affections.

Again, when a man is led by the Lord by means of affections, it seems to him as if he thought freely as if of himself, and spoke freely and acted freely as if of himself. And this is why the Lord does not teach man immediately, but mediately by means of the Word, and by means of doctrines and preachings from the Word, and by means of conversations and interaction with others; for from these things man thinks freely as if of himself.

[5] In no other way can man be saved. This follows both from what has been said about the laws of the Divine providence and also from this, that thoughts do not produce affections in man. For if man knew all things of the Word, and all things of doctrine, even to the arcana of wisdom that the angels possess, and thought and spoke about them, so long as his affections were lusts of evil he could not be brought out of hell by the Lord. Evidently, then, if man were to be taught from heaven by an influx into his thoughts it would be like casting seed upon the way, or into water, or into snow, or into fire.

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