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Lamentaciones 2

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1 COMO oscureció el Señor en su furor a la hija de Sión! Derribó del cielo á la tierra la hermosura de Israel, Y no se acordó del estrado de sus pies en el día de su ira.

2 Destruyó el Señor, y no perdonó; Destruyó en su furor todas las tiendas de Jacob: Echó por tierra las fortalezas de la hija de Judá, Deslustró el reino y sus príncipes.

3 Cortó con el furor de su ira todo el cuerno de Israel; Hizo volver atrás su diestra delante del enemigo; Y encendióse en Jacob como llama de fuego que ha devorado en contorno.

4 Entesó su arco como enemigo, afirmó su mano derecha como adversario, Y mató toda cosa hermosa á la vista: En la tienda de la hija de Sión derramó como fuego su enojo.

5 Fué el Señor como enemigo, destruyó a Israel; Destruyó todos sus palacios, disipó sus fortalezas: Y multiplicó en la hija de Judá la tristeza y lamento.

6 Y quitó su tienda como de un huerto, Destruyó el lugar de su congregación: Jehová ha hecho olvidar en Sión solemnidades y sábados, Y ha desechado en el furor de su ira rey y sacerdote.

7 Desechó el Señor su altar, menospreció su santuario, Ha entregado en mano del enemigo los muros de sus palacios: Dieron grita en la casa de Jehová como en día de fiesta.

8 Jehová determinó destruir el muro de la hija de Sión; Extendió el cordel, no retrajo su mano de destruir: Hizo pues, se lamentara el antemuro y el muro; fueron destruídos juntamente.

9 Sus puertas fueron echadas por tierra, destruyó y quebrantó sus cerrojos: Su rey y sus príncipes están entre las gentes donde no hay ley; Sus profetas tampoco hallaron visión de Jehová.

10 Sentáronse en tierra, callaron los ancianos de la hija de Sión; Echaron polvo sobre sus cabezas, ciñéronse de saco; Las vírgenes de Jerusalem bajaron sus cabezas a tierra.

11 Mis ojos desfallecieron de lágrimas, rugieron mis entrañas, Mi hígado se derramó por tierra por el quebrantamiento de la hija de mi pueblo, Cuando desfallecía el niño y el que mamaba, en las plazas de la ciudad.

12 Decían a sus madres: ¿Dónde está el trigo y el vino? Desfallecían como heridos en las calles de la ciudad, Derramando sus almas en el regazo de sus madres.

13 ¿Qué testigo te traeré, ó á quién te haré semejante, hija de Jerusalem? ¿A quién te compararé para consolarte, oh virgen hija de Sión? Porque grande es tu quebrantamiento como la mar: ¿quién te medicinará?

14 Tus profetas vieron para ti vanidad y locura; Y no descubrieron tu pecado para estorbar tu cautiverio, Sino que te predicaron vanas profecías y extravíos.

15 Todos los que pasaban por el camino, batieron las manos sobre ti; Silbaron, y movieron sus cabezas sobre la hija de Jerusalem, diciendo: ¿Es ésta la ciudad que decían de perfecta hermosura, el gozo de toda la tierra?

16 Todos tus enemigos abrieron sobre ti su boca, Silbaron, y rechinaron los dientes; dijeron: Devoremos: Cierto éste es el día que esperábamos; lo hemos hallado, vímoslo.

17 Jehová ha hecho lo que tenía determinado, Ha cumplido su palabra que él había mandado desde tiempo antiguo: Destruyó, y no perdonó; Y alegró sobre ti al enemigo, Y enalteció el cuerno de tus adversarios.

18 El corazón de ellos clamaba al Señor: Oh muro de la hija de Sión, echa lágrimas como un arroyo día y noche; No descanses, ni cesen las niñas de tus ojos.

19 Levántate, da voces en la noche, en el principio de las velas; Derrama como agua tu corazón ante la presencia del Señor; Alza tus manos á él por la vida de tus pequeñitos, Que desfallecen de hambre en las entradas de todas las calles.

20 Mira, oh Jehová, y considera á quién has hecho así. ¿Han de comer las mujeres su fruto, los pequeñitos de sus crías? ¿Han de ser muertos en el santuario del Señor el sacerdote y el profeta?

21 Niños y viejos yacían por tierra en las calles; Mis vírgenes y mis mancebos cayeron a cuchillo: Mataste en el día de tu furor, degollaste, no perdonaste.

22 Has llamado, como a día de solemnidad, mis temores de todas partes; Y en el día del furor de Jehová no hubo quien escapase ni quedase vivo: Los que crié y mantuve, mi enemigo los acabó

   

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Arcana Coelestia # 1460

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1460. That 'there was a famine in the land' means a lack of cognitions which still existed with the Lord when He was a boy is clear from what has been stated already. In childhood the cognitions that reside with man never come from that which is interior but from the objects of the senses, most of all from hearing; for, as has been stated, with the external man there are recipient vessels which are called those of the memory. Those vessels, as anyone may know, are formed by means of cognitions, the internal man flowing in and assisting that formation. Consequently the learning of cognitions and their implantation in the memory take place in the measure that the internal man is flowing in. So also with the Lord when a boy, for He was born as any other and received instruction as any other. But in His case the interiors were celestial, which fashioned the vessels to receive cognitions, and after that these cognitions to become vessels for receiving the Divine. The interiors with Him were Divine, being from Jehovah His Father, but the exteriors were human, being from Mary His mother. From this it becomes clear that in childhood a lack of cognitions within His external man existed with the Lord as much as with all others.

[2] That 'famine' means a lack of cognitions is clear from elsewhere in the Word, as in Isaiah,

They do not look closely at the work of Jehovah, and they do not regard what His hands have done. Therefore My people will go into exile because they have no knowledge, and their honourable men will be famished,' and their multitude parched with thirst. Isaiah 5:12-13.

'Honourable men famished 1 stands for a lack of celestial cognitions, 'multitude parched with thirst' for a lack of spiritual cognitions. In Jeremiah,

They have lied against Jehovah and said, It is not He; and no evil will come upon us; neither shall we see sword and famine. And the prophets will become wind, and the word is not in them. Jeremiah 5:12-13.

'Sword and famine' stands for becoming robbed of cognitions of truth and good. 'Prophets' stands for those who teach, in whom 'the word is not'. That 'being consumed by sword and famine' means becoming robbed of cognitions of truth and good, and that these have to do with vastation, 'sword' as to spiritual things, 'famine' as to celestial things, is clear from many parts of the Word, such as Jeremiah 14:13-16, 18; Lamentations 4:9; and elsewhere.

[3] So also in Ezekiel,

I will bring more famine upon you, and will break for you the staff of bread; and I will send famine and evil beasts upon you, and they will rob you of your children. And I will bring the sword upon you. Ezekiel 5:16-17.

'Famine' stands for when one has been robbed of celestial cognitions, or cognitions of good, and therefore falsities and evils occur. In David,

And He summoned a famine over the land, He broke every staff of bread. Psalms 105:16.

'Breaking the staff of bread' stands for being deprived of celestial nourishment, for the life of good spirits and of angels is sustained by no other food than cognitions of good and truth, and by goods and truths themselves. This is the origin of the meaning in the internal sense of famine and bread. In the same author,

He has satisfied the longing soul, and the hungry soul He has filled with good. Psalms 107:9.

This stands for those desiring cognitions. In Jeremiah,

Lift up your hands for the soul of your little children who faint from famine at the head of every street. Lamentations 2:19.

'Famine' stands for an absence of cognitions, 'streets' for truths. In Ezekiel,

They will dwell securely and not be made afraid; and I shall raise up for them a plant for renown, and they will no more be consumed with famine in the land. Ezekiel 34:28-29.

This stands for their being deprived no longer of the cognitions of good and truth.

[4] In John,

They will not hunger any more, nor thirst any more. Revelation 7:16.

This refers to the Lord's kingdom where they have an abundance of all celestial cognitions and goods, meant by 'not hungering', and of spiritual cognitions and truths, meant by 'not thirsting'. The Lord said something similar, in John,

I am the Bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6:35.

In Luke,

Blessed are you that hunger now, for you will be satisfied. Luke 6:21.

In the same gospel,

He has filled the hungry with good things. Luke 1:53.

This refers to celestial goods and the cognitions of these. In Amos there is a plain statement that 'famine' means the lack of cognitions,

Behold, the days are coming, when I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. Amos 8:11-12.

Poznámky pod čarou:

1. literally, their glory will be mortals of famine

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

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Arcana Coelestia # 414

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414. 'Dwelling in a tent' means the holiness of love. This is clear from the meaning of 'tents' in the Word, as in David,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain! He who walks blameless and performs righteousness, and speaks the truth in his heart. Psalms 15:1-2.

Here the holy things of love, which are 'walking blameless and performing righteousness' are described by 'dwelling in a tent' or 'on the holy mountain'. In the same author,

Their line has gone out into all the earth, and their speech to the end of the world. In them He has set a tent for the sun. Psalms 19:4.

Here 'sun' stands for love. In the same author,

I will dwell in Your tent for ever, I will put my trust in the shelter of Your wings. Psalms 61:4

Here 'tent' stands for what is celestial, and 'shelter of Your wings' for what is spiritual deriving from it. In Isaiah,

In compassion a throne was established, and on it there sat in truthfulness in the tent of David, one who judges and who seeks judgement, and hastens in righteousness. Isaiah 16:5

Here again 'tent' stands for the holiness of love, which the phrases judging judgement' and 'hastening in righteousness' are used to describe. In the same prophet,

Look upon Zion, the city of our appointed feast. May your eyes see Jerusalem, a quiet habitation, a tent which is not moved. Isaiah 33:10.

This refers to the heavenly Jerusalem.

[2] In Jeremiah,

Thus said Jehovah, Behold, I will bring back the captivity of the tents of Jacob and have compassion on his dwellings. And the city will be built upon its mound. Jeremiah 30:18.

'The captivity of the tents' stands for the vastation of celestial things, that is, of holy things of love. In Amos,

On that day I will raise up the tabernacle of David that is fallen down, and I will close up their breaches, and I will raise up its ruins, and I will build it as in the days of old. Amos 9:11.

Here similarly 'a tabernacle' stands for celestial things and the holy things that go with them. In Jeremiah,

The whole land has been laid waste. Swiftly My tents have been laid waste, suddenly My curtains. Jeremiah 4:20.

And elsewhere in Jeremiah,

My tent has been laid waste, and all My cords torn away. My sons have gone away from Me, and they are not. There is no one stretching out My tent any more, and setting up My curtains. Jeremiah 10:20.

Here 'tent' stands for celestial things, 'curtains' and 'cords' for spiritual things deriving from them. In the same prophet,

They will seize their tents and flocks, their curtains and all their vessels, and take away the camels for themselves. Jeremiah 49:29

This refers to Arabia and the sons of the east, who represent people who are in possession of celestial things, that is, things that are holy. In the same prophet,

The Lord has poured out His fierce anger like fire on the tent of the daughter of Zion. Lamentations 2:4.

This stands for the vastation of the celestial or holy things of faith.

[3] The reason 'a tent' stands in the Word for the celestial or holy things of love is that in ancient times people carried out holy worship, each within his own tent. When however they started to render their tents unholy by profane acts of worship the Tabernacle was built, and later on the Temple. Consequently that which 'the Tabernacle' meant, and later on 'the Temple', was also what 'tents' meant. And someone who was holy was therefore called a tent, also a tabernacle, and the Lord's temple as well. That 'tent', 'tabernacle', and 'temple' all have the same meaning is clear in David,

One thing have I sought from Jehovah, that will I ask for, that I may remain in the house of Jehovah all the days of my life, to behold Jehovah in His beauty, and visit Him every morning in His temple. For He will shelter me in His tabernacle on the day of evil. He will hide me in the hiding-place of His tent, He will lift me up upon a rock and now my head will be lifted up against my enemies round about me, and I will sacrifice in His tent the sacrifices of shouts of joy. Psalms 27:4-6.

[4] In the highest sense it is the Lord as regards His Human Essence who is the Tent, the Tabernacle, and the Temple. And every one who is celestial is consequently referred to in the same way, as well as every thing which is celestial and holy. Now because the Most Ancient Church was the Lord's beloved more than the Churches that followed, and because in those times people used to live independently, that is, each within his own family, celebrating holy worship each in his own tent, tents were consequently considered to be more holy than the temple which had been profaned. To remind people of this point the Feast of Tabernacles was therefore instituted when they had to gather in the produce of the earth. During this feast they were required to live in tabernacles as the most ancient people had done, Leviticus 23:39-44; Deuteronomy 16:13; Hosea 12:9.

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