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1 Hvor Herren i sin vrede har innhyllet Sions datter i mørke skyer! Han har kastet Israels herlighet fra himmelen til jorden, og han har ikke kommet i hu sine føtters skammel* på sin vredes dag. / {* 1K 28, 2. SLM 132, 7.}

2 Herren har uten skånsel tilintetgjort alle Jakobs boliger, han har i sin vrede brutt ned Judas datters festninger, kastet dem til jorden; han har vanhelliget riket og dets fyrster.

3 Han har i brennende vrede avhugget hvert horn i Israel, dradd sin høire hånd tilbake for fiendens åsyn* og satt Jakob i brand lik en ildslue som fortærer rundt omkring. / {* d.e. latt fienden uhindret trenge frem.}

4 Han har spent sin bue som en fiende, stilt sig med sin høire hånd som en motstander og drept alt som var en lyst for vårt øie; i Sions datters telt har han utøst sin vrede som ild.

5 Herren er blitt som en fiende, han har tilintetgjort Israel, tilintetgjort alle dets palasser, ødelagt dets festninger og hopet sorgsorg over Judas datter.

6 Han har med vold revet ned sitt gjerde som gjerdet om en have, han har ødelagt sitt forsamlingssted; Herren har latt høitid og sabbat bli glemt i Sion, og i sin vrede og harme forskutt konge og prest.

7 Herren har forkastet sitt alter, forsmådd sin helligdom; han har overgitt dets* palassers murer i fiendens vold; de** lot sin røst høre i Herrens hus som på en høitidsdag. / {* Jerusalems.} / {** fiendene. SLM 74, 4.}

8 Herren tenkte på å ødelegge Sions datters mur, han strakte ut målesnoren, han drog ikke sin hånd tilbake fra herjing, og han lot voller og murer sørge; forfalne ligger de der alle.

9 Dets porter er sunket i jorden, han har ødelagt og sprengt dets bommer; dets konge og dets høvdinger bor blandt hedningene, så der ikke er nogen lov; heller ikke har dets profeter fått noget syn fra Herren.

10 Sions datters eldste sitter tause på jorden; de har strødd støv på sitt hode, omgjordet sig med sekk; Jerusalems jomfruer har senket sitt hode til jorden.

11 Mine øine er borttæret av tårer, det gjærer i mitt indre, min lever er utøst til jorden, fordi mitt folks datter er ødelagt, fordi de små barn og de diende vansmektet på byens gater;

12 de ropte til sine mødre: Hvor er korn og vin? - da de vansmektet på byens gater lik sårede, da de opgav ånden ved sine mødres barm.

13 Hvad skal jeg vidne for dig, hvad skal jeg ligne dig med, du Jerusalems datter? Hvad skal jeg stille ved siden av dig, så jeg kunde trøste dig, du jomfru, Sions datter? For stor som havet er din skade; hvem kan læge dig?

14 Dine profeter har skuet for dig tomme og dårlige ting; de åpenbarte ikke din misgjerning for å avvende ditt fangenskap, men de forkynte dig tomme og villedende spådommer.

15 De slår hendene sammen over dig alle de som går forbi på veien; de spotter og ryster på hodet over Jerusalems datter: Er dette den stad de kalte skjønnhetens krone, all jordens glede?

16 Alle dine fiender spiler op sin munn mot dig, de spotter og skjærer tenner, de sier: Vi har ødelagt den; ja, dette er den dag vi har ventet på; vi har oplevd den, vi har sett den.

17 Herren har gjort det han hadde tenkt, han har fullbyrdet sitt ord som han hadde forkynt alt i fordums dager, han har brutt ned uten skånsel; og han lot fienden glede sig over dig, han lot dine motstandere bære sine horn høit.

18 Deres hjerte roper til Herren. - Du Sions datters mur! La tårer rinne som bekker dag og natt, unn dig ikke nogen hvile, la ikke ditt øie ha ro!

19 Stå op, rop høit om natten, når nattevaktene begynner! Utøs ditt hjerte som vann for Herrens åsyn! Løft dine hender til ham for dine barns liv, de som vansmekter av hunger på alle gatehjørner!

20 Se, Herre, Se! Hvem har du gjort således med? Skal kvinner ete sin livsfrukt, de spede barn som bæres på armen? Skal prest og profet slås ihjel i Herrens helligdom?

21 Ung og gammel ligger på jorden i gatene, mine jomfruer og mine unge menn er falt for sverdet; du slo ihjel på din vredes dag, du slaktet uten skånsel.

22 Som på en høitidsdag kalte du redsler over mig fra alle kanter, og det var ikke på Herrens vredes dag nogen som slapp unda eller blev reddet; dem som jeg hadde båret på armen og opfostret, dem ødela min fiende.

   

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Apocalypse Revealed # 49

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49. His feet were like fine brass, as though fired in a furnace. (1:15) This symbolizes natural Divine good.

The Lord's feet symbolize His natural Divinity. Fire or being fired symbolizes goodness. And fine brass symbolizes the natural goodness of truth. Consequently the feet of the Son of Man like fine brass, as though fired in a furnace, symbolize natural Divine good.

His feet have this symbolic meaning because of their correspondence.

Present in the Lord, and so emanating from the Lord, are a celestial Divinity, a spiritual Divinity, and a natural Divinity. His celestial Divinity is meant by the head of the Son of Man; His spiritual Divinity by His eyes and by His breast girded with a golden girdle; and His natural Divinity by His feet.

[2] Because these three elements are present in the Lord, therefore the same three are also present in the angelic heaven. The third or highest heaven exists on the celestial Divine level, the second or middle heaven on the spiritual Divine level, and the first or lowest heaven on the natural Divine level. The like is the case with the church on earth. For the whole of heaven is, in the Lord's sight, like a single person, in which those who are governed by the Lord's celestial Divinity form the head, and those who are governed by His spiritual Divinity form the trunk, while those who are governed by His natural Divinity form the feet.

For this reason, too, every person, having been created in the image of God, has in him the same three degrees, and as they are opened he becomes an angel either of the third heaven, or of the second, or of the last.

It is owing to this also that the Word contains three levels of meaning - a celestial one, a spiritual one, and a natural one.

The reality of this may be seen in Angelic Wisdom Regarding Divine Love and Wisdom, particularly in Part Three, in which we discussed these three degrees.

To be shown that feet, the soles of the feet, and heels correspond to natural attributes in people, and that in the Word, therefore, they symbolize natural attributes, see in Arcana Coelestia (The Secrets of Heaven), published in London, nos. 2162 and 4938-4952.

[3] Natural Divine good is also symbolically meant by feet in the following passages. In Daniel:

I lifted my eyes and looked; behold, a... man clothed in linen garments, whose loins were girded with the gold of Uphaz! And his body was like beryl, and... his eyes like torches of fire, his arms and his feet like the sheen of burnished bronze. (Daniel 10:5-6)

In the book of Revelation:

I saw... an angel coming down from heaven, ...his feet like pillars of fire. (Revelation 10:1)

And in Ezekiel:

(The feet of the cherubim) sparkled like the sheen of burnished bronze. (Ezekiel 1:7)

Angels and cherubim so appeared for the reason that the Lord's Divinity was represented in them.

[4] Since the Lord's church exists below the heavens, thus under the Lord's feet, it is therefore called His footstool in the following places:

The glory of Lebanon shall come to you..., to beautify the place of My sanctuary; ...I will make the place of My feet honorable. And... they shall bow themselves at the soles of your feet. (Isaiah 60:13-14)

Heaven is My throne and the earth is My footstool. (Isaiah 66:1)

(God) does not remember His footstool in the day of His anger. (Lamentations 2:1)

...worship (Jehovah) in the direction of His footstool. (Psalms 99:5)

Behold, we heard of it in Ephrathah (Bethlehem).... We will go into His dwelling places, we will bow ourselves at His footstool. (Psalms 132:6-7)

That is why worshipers fell at the Lord's feet (Matthew 28:9, Mark 5:22, Luke 8:41, John 11:32), and why they kissed His feet and wiped them with their hair (Luke 7:37-38, 44-46, John 11:2; 12:3).

[5] Because feet symbolize the natural self, therefore the Lord said to Peter, when He washed Peter's feet,

He who is washed needs only to have his feet washed, and he is completely clean. (John 13:10)

To wash the feet is to purify the natural self. When it has been purified, the whole self also is purified, as we showed many times in Arcana Coelestia (The Secrets of Heaven), and in The Doctrines of the New Jerusalem. 1 The natural self, which is also the outer self, is purified when it refrains from the evils which the spiritual or inner self sees to be evils and ones to be shunned.

[6] Now because the feet mean the natural component of a person, and this perverts everything if it is not washed or purified, therefore the Lord says,

If your foot causes you to stumble, cut it off. It is better for you to enter life lame, rather than to have two feet and be cast into hell, into the unquenchable fire... (Mark 9:45)

The foot here does not mean the foot, but the natural self.

The like is meant by treading down the good pasture with the feet and troubling waters with the feet (Ezekiel 32:2; 34:18-19, Daniel 7:7, 19, and elsewhere).

[7] Since the Son of Man means the Lord in relation to the Word, it is apparent that His feet mean the Word in its natural sense as well, which we dealt with at length in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, and also that the Lord came into the world to fulfill everything in the Word and to become thereby an embodiment of the Word, even in its outmost expressions (The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 98-100). But this is a secret for people who will be in the New Jerusalem.

[8] The Lord's natural Divinity was also symbolized by the bronze serpent that Moses was commanded to set up in the wilderness, so that all who had been bitten by serpents were healed by looking at it (Numbers 21:6, 8-9). That this symbolized the Lord's natural Divinity, and that those people are saved who look to it, the Lord Himself teaches in John:

As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. (John 3:14-15)

The serpent was made of bronze because bronze, like fine brass, symbolizes the natural self in respect to good, as may be seen in no. 775 below.

Poznámky pod čarou:

1. Perhaps The Doctrine of the New Jerusalem Regarding the Lord, The Doctrine of the New Jerusalem Regarding the Sacred Scripture, The Doctrine of Life for the New Jerusalem, and The Doctrine of the New Jerusalem Regarding Faith (Amsterdam, 1763). But perhaps The New Jerusalem and its Heavenly Doctrine (London, 1758).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.