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Threni 2

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1 ALEPH. Quomodo obtexit caligine in furore suo Dominus filiam Sion ; projecit de cælo in terram inclytam Israël, et non est recordatus scabelli pedum suorum in die furoris sui !

2 BETH. Præcipitavit Dominus, nec pepercit omnia speciosa Jacob : destruxit in furore suo muntiones virginis Juda, et dejecit in terram ; polluit regnum et principes ejus.

3 GHIMEL. Confregit in ira furoris sui omne cornu Israël ; avertit retrorsum dexteram suam a facie inimici, et succendit in Jacob quasi ignem flammæ devorantis in gyro.

4 DALETH. Tetendit arcum suum quasi inimicus, firmavit dexteram suam quasi hostis, et occidit omne quod pulchrum erat visu in tabernaculo filiæ Sion ; effudit quasi ignem indignationem suam.

5 HE. Factus est Dominus velut inimicus, præcipitavit Israël : præcipitavit omnia mœnia ejus, dissipavit munitiones ejus, et replevit in filia Juda humiliatum et humiliatam.

6 VAU. Et dissipavit quasi hortum tentorium suum ; demolitus est tabernaculum suum. Oblivioni tradidit Dominus in Sion festivitatem et sabbatum ; et in opprobrium, et in indignationem furoris sui, regem et sacerdotem.

7 ZAIN. Repulit Dominus altare suum ; maledixit sanctificationi suæ : tradidit in manu inimici muros turrium ejus. Vocem dederunt in domo Domini sicut in die solemni.

8 HETH. Cogitavit Dominus dissipare murum filiæ Sion ; tetendit funiculum suum, et non avertit manum suam a perditione : luxitque antemurale, et murus pariter dissipatus est.

9 TETH. Defixæ sunt in terra portæ ejus, perdidit et contrivit vectes ejus ; regem ejus et principes ejus in gentibus : non est lex, et prophetæ ejus non invenerunt visionem a Domino.

10 JOD. Sederunt in terra, conticuerunt senes filiæ Sion ; consperserunt cinere capita sua, accincti sunt ciliciis : abjecerunt in terram capita sua virgines Jerusalem.

11 CAPH. Defecerunt præ lacrimis oculi mei, conturbata sunt viscera mea ; effusum est in terra jecur meum super contritione filiæ populi mei, cum deficeret parvulus et lactens in plateis oppidi.

12 LAMED. Matribus suis dixerunt : Ubi est triticum et vinum ? cum deficerent quasi vulnerati in plateis civitatis, cum exhalarent animas suas in sinu matrum suarum.

13 MEM. Cui comparabo te, vel cui assimilabo te, filia Jerusalem ? cui exæquabo te, et consolabor te, virgo, filia Sion ? magna est enim velut mare contritio tua : quis medebitur tui ?

14 NUN. Prophetæ tui viderunt tibi falsa et stulta ; nec aperiebant iniquitatem tuam, ut te ad pœnitentiam provocarent ; viderunt autem tibi assumptiones falsas, et ejectiones.

15 SAMECH. Plauserunt super te manibus omnes transeuntes per viam ; sibilaverunt et moverunt caput suum super filiam Jerusalem : Hæccine est urbs, dicentes, perfecti decoris, gaudium universæ terræ ?

16 PHE. Aperuerunt super te os suum omnes inimici tui : sibilaverunt, et fremuerunt dentibus, et dixerunt : Devorabimus : en ista est dies quam exspectabamus ; invenimus, vidimus.

17 AIN. Fecit Dominus quæ cogitavit ; complevit sermonem suum, quem præceperat a diebus antiquis : destruxit, et non pepercit, et lætificavit super te inimicum, et exaltavit cornu hostium tuorum.

18 SADE. Clamavit cor eorum ad Dominum super muros filiæ Sion : Deduc quasi torrentem lacrimas per diem et noctem ; non des requiem tibi, neque taceat pupilla oculi tui.

19 COPH. Consurge, lauda in nocte, in principio vigiliarum ; effunde sicut aquam cor tuum ante conspectum Domini : leva ad eum manus tuas pro anima parvulorum tuorum, qui defecerunt in fame in capite omnium compitorum.

20 RES. Vide, Domine, et considera quem vindemiaveris ita. Ergone comedent mulieres fructum suum, parvulos ad mensuram palmæ ? si occiditur in sanctuario Domini sacerdos et propheta ?

21 SIN. Jacuerunt in terra foris puer et senex ; virgines meæ et juvenes mei ceciderunt in gladio : interfecisti in die furoris tui, percussisti, nec misertus es.

22 THAU. Vocasti quasi ad diem solemnem, qui terrerent me de circuitu ; et non fuit in die furoris Domini qui effugeret, et relinqueretur : quos educavi et enutrivi, inimicus meus consumpsit eos.

   

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Wine

  

Wine played a key role in the ancient world, where safe, reliable water sources were scarce. It could be stored for long periods of time; if lightly fermented it was rich in sugar content; it was high in mineral content; it tasted good and generally had intoxicating qualities. Thus it was a valuable commodity and treated with reverence.

Wine is, of course, made from grapes. Grapes – sweet, juicy, nutritious and full of energy-rich fructose – represent the Lord's own exquisite desire to be good to us. That's powerful stuff! But grapes have a short shelf life; you might eat a bunch for a burst of energy, but you can't exactly carry them around with you for long-term sustenance. And so it is with desires for good: They tend to come to us in energizing bursts, but fade away fairly quickly. We need something more stable and lasting.

At some point in the distant past people figured out that if you squeeze the juice from the grapes and let it ferment, the result is a liquid that offers that stability: wine. The spiritual meaning works the same way; if we examine our desires for good, try to understand and think about how to apply them, what we will get are concepts about what good really is, how to recognize it and how to make it happen. And just like the wine, these ideas offer stability and portability. For instance, finding a wallet full of cash on the sidewalk might severely test our desire to be honest, but the idea that "you shall not steal" is pretty hard to shake.

Wine, then, on the deepest level represents divine truth flowing from divine goodness – the true principles that arise from the fact that the Lord loves us and desires everything good for us.

Wine comes in many varieties, though, and is used in many ways. Depending on context it can represent truth that arises from a desire for good on much more mundane levels. You want your children to be healthy so you make them brush their teeth even though they complain and it's a pain in the neck; the truth that brushing their teeth is good for them is wine on a very day-to-day level.

In some cases wine can also actually represent good things that arise from true ideas, something of a reverse from its inmost meaning. This happens when we are in transitional stages, setting higher ideas and principles above our less-worthy desires in an effort to reshape our actions. In that case our principles are the things being squeezed, with good habits the result.

There is also, of course, a darker side to wine. There is a good deal of debate about just how much alcohol wine had in Biblical times, and some of it may indeed have been more like concentrated grape juice. But there are also many references to wine and drunkeness, so some of it, at least, was fairly potent.

On a spiritual level, getting drunk on wine represents relying too much on our ideas, taking logic to such an extreme that we forget the good things we were trying to achieve in the first place.

(Odkazy: Apocalypse Explained 376 [1-40], 1152; Apocalypse Revealed 316, 635; Arcana Coelestia 1071 [1-5], 1727, 3580 [1-4], 5117 [7], 6377, 10137 [1-10]; The Apocalypse Explained 329 [2-4]; The New Jerusalem and its Heavenly Doctrine 219)

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