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Lamentations 3

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1 I am the man who has seen trouble by the rod of his wrath.

2 By him I have been made to go in the dark where there is no light.

3 Truly against me his hand has been turned again and again all the day.

4 My flesh and my skin have been used up by him and my bones broken.

5 He has put up a wall against me, shutting me in with bitter sorrow.

6 He has kept me in dark places, like those who have been long dead.

7 He has put a wall round me, so that I am not able to go out; he has made great the weight of my chain.

8 Even when I send up a cry for help, he keeps my prayer shut out.

9 He has put up a wall of cut stones about my ways, he has made my roads twisted.

10 He is like a bear waiting for me, like a lion in secret places.

11 By him my ways have been turned on one side and I have been pulled in bits; he has made me waste.

12 With his bow bent, he has made me the mark for his arrows.

13 He has let loose his arrows into the inmost parts of my body.

14 I have become the sport of all the peoples; I am their song all the day.

15 He has made my life nothing but pain, he has given me the bitter root in full measure.

16 By him my teeth have been broken with crushed stones, and I am bent low in the dust.

17 My soul is sent far away from peace, I have no more memory of good.

18 And I said, My strength is cut off, and my hope from the Lord.

19 Keep in mind my trouble and my wandering, the bitter root and the poison.

20 My soul still keeps the memory of them; and is bent down in me.

21 This I keep in mind, and because of this I have hope.

22 It is through the Lord's love that we have not come to destruction, because his mercies have no limit.

23 They are new every morning; great is your good faith.

24 I said to myself, The Lord is my heritage; and because of this I will have hope in him.

25 The Lord is good to those who are waiting for him, to the soul which is looking for him.

26 It is good to go on hoping and quietly waiting for the salvation of the Lord.

27 It is good for a man to undergo the yoke when he is young.

28 Let him be seated by himself, saying nothing, because he has put it on him.

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

30 Let his face be turned to him who gives him blows; let him be full of shame.

31 For the Lord does not give a man up for ever.

32 For though he sends grief, still he will have pity in the full measure of his love.

33 For he has no pleasure in troubling and causing grief to the children of men.

34 In a man's crushing under his feet all the prisoners of the earth,

35 In his turning away the right of a man before the face of the Most High.

36 In his doing wrong to a man in his cause, the Lord has no pleasure.

37 Who is able to say a thing, and give effect to it, if it has not been ordered by the Lord?

38 Do not evil and good come from the mouth of the Most High?

39 What protest may a living man make, even a man about the punishment of his sin?

40 Let us make search and put our ways to the test, turning again to the Lord;

41 Lifting up our hearts with our hands to God in the heavens.

42 We have done wrong and gone against your law; we have not had your forgiveness.

43 Covering yourself with wrath you have gone after us, cutting us off without pity;

44 Covering yourself with a cloud, so that prayer may not get through.

45 You have made us like waste and that for which there is no use, among the peoples.

46 The mouths of all our haters are open wide against us.

47 Fear and deep waters have come on us, wasting and destruction.

48 Rivers of water are running down from my eyes, for the destruction of the daughter of my people.

49 My eyes are streaming without stopping, they have no rest,

50 Till the Lord's eye is turned on me, till he sees my trouble from heaven.

51 The Lord is unkind to my soul, more than all the daughters of my town.

52 They who are against me without cause have gone hard after me as if I was a bird;

53 They have put an end to my life in the prison, stoning me with stones.

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

55 I was making prayer to your name, O Lord, out of the lowest prison.

56 My voice came to you; let not your ear be shut to my breathing, to my cry.

57 You came near in the day when I made my prayer to you: you said, Have no fear.

58 O Lord, you have taken up the cause of my soul, you have made my life safe.

59 O Lord, you have seen my wrong; be judge in my cause.

60 You have seen all the evil rewards they have sent on me, and all their designs against me.

61 Their bitter words have come to your ears, O Lord, and all their designs against me;

62 The lips of those who came up against me, and their thoughts against me all the day.

63 Take note of them when they are seated, and when they get up; I am their song.

64 You will give them their reward, O Lord, answering to the work of their hands.

65 You will let their hearts be covered over with your curse on them.

66 You will go after them in wrath, and put an end to them from under the heavens of the Lord.

   

The Bible

 

Isaiah 53:8

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8 They took away from him help and right, and who gave a thought to his fate? for he was cut off from the land of the living: he came to his death for the sin of my people.

From Swedenborg's Works

 

Arcana Coelestia #4570

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4570. 'But indeed Israel will be your name' means the nature of the internal natural, or the nature of the spiritual aspect of it, represented by 'Israel'; 'and He called his name Israel' means the internal Natural or the celestial-spiritual aspect of the Natural. This is clear from the meaning of 'name' as the essential nature, dealt with just above in 4568, and from the meaning of 'Israel' as the internal aspect of the Lord's natural and also the celestial-spiritual aspect of the Natural. No one can know why Jacob was called Israel unless he knows what the internal natural is and what the external natural is, and in addition what the celestial-spiritual aspect of the natural is. These matters have in actual fact been explained already, when Jacob was named Israel by the angel; but because they are the kind of things about which people know little, if anything, they need to be explained again.

[2] Two quite distinct and separate degrees exist in man - the rational and the natural. The rational constitutes the internal man and the natural the external; but the natural, like the rational also, has an external aspect of its own and an internal one. The external aspect of the natural is composed of the physical senses and of the impressions received from the world through these senses immediately. By means of his sensory impressions a person is in touch with things belonging to the world and to the body; and people who are confined solely to this natural are called sensory-minded because their thought goes scarcely at all beyond sensory experience. But the internal part of the natural is made up of ideas inferred - by the use of analysis and analogies - from what is in the external, even though it draws on and derives its ideas from sensory impressions. So the natural is in touch through the senses with things belonging to the world and to the body, and through ideas, arrived at by the use of analogy and analysis, with the rational, thus with things belonging to the spiritual world. Such is the composition of the natural. There is another part that exists between and has links with both of them - with the external aspect and with the internal - and so is in touch through the external with things in the natural world, and through the internal with those in the spiritual world. This external natural is represented specifically by 'Jacob', and the internal natural by 'Israel'. The situation is similar with the rational; that is to say, there is an external aspect and an internal, and a further one between the two. But this, in the Lord's Divine mercy, is to be discussed where Joseph is the subject, for 'Joseph' represents the external aspect of the rational.

[3] What the celestial-spiritual is however has been stated several times already - that essentially the celestial is good and the spiritual truth, so that the celestial-spiritual is that which is good resulting from truth. Now because the Lord's Church is both external and internal, and internal features of the Church had to be represented by the descendants of Jacob through things of an external nature, Jacob could not therefore be called Jacob any longer, but was called Israel - see what has been introduced already about these matters in 4286, 4292. Further to this it should be recognized that the terms celestial and spiritual are used both of the rational and of the natural. Celestial is used when people receive good, and spiritual when they receive truth from the Lord; for the good which flows from the Lord into heaven is called celestial, and the truth is called spiritual. In the highest sense the naming of Jacob as Israel means that the Lord progressed towards more interior aspects and made the Natural within Him Divine, both the external aspect of it and the internal. For in the highest sense that which is represented is the Natural itself.

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