The Bible

 

Lamentations 3

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1 Aleph. I am the man that see my poverty by the rod of his indignation.

2 Aleph. He hath led me, and brought me into darkness, and not into light.

3 Aleph. Only against me he hath turned, and turned again his hand all the day.

4 Beth. My skin and my flesh he hath made old, he hath broken my bones.

5 Beth. He hath built round about me, and he hath compassed me with gall and labour.

6 Beth. He hath set me in dark places as those that are dead for ever.

7 Ghimel. He hath built against me round about, that I may not get out: he hath made my fetters heavy.

8 Ghimel. Yea, and when I cry, and entreat, he hath shut out my prayer.

9 Ghimel. He hath shut up my ways with square stones, he hath turned my paths upside down.

10 Daleth. He is become to me as a bear lying in wait: as a lion in secret places.

11 Daleth. He hath turned aside my paths, and hath broken me in pieces, he hath made me desolate.

12 Daleth. He hath bent his bow, and set me as a mark for his arrows.

13 He. He hath shot into my reins the daughters of his quiver.

14 He. I am made a derision to all my people, their song all the day long.

15 He. He hath filled me with bitterness, he hath inebriated me with wormwood.

16 Vau. And he hath broken my teeth one by one, he hath fed me with ashes.

17 Vau. And my soul is removed far off from peace, I have forgotten good things.

18 Vau. And I said: My end and my hope is perished from the Lord.

19 Zain. Remember my poverty, and transgression, the wormwood, and the gall.

20 Zain. I will be mindful and remember, and my soul shall languish within me.

21 Zain. These things I shall think over in my heart, therefore will I hope.

22 Heth. The mercies of the Lord that we are not consumed: because his commiserations have not failed.

23 Heth. They are new every morning, great is thy faithfulness.

24 Heth. The Lord is my portion, said my soul: therefore will I wait for him.

25 Teth. The Lord is good to them that hope in him, to the soul that seeketh him.

26 Teth. It is good to wait with silence for the salvation of God.

27 Teth. It is good for a man, when he hath borne the yoke from his youth.

28 Jod. He shall sit solitary, and hold his peace: because he hath taken it up upon himself.

29 Jod. He shall put his mouth in the dust, if so be there may be hope.

30 Jod. He shall give his cheek to him that striketh him, he shall be filled with reproaches.

31 Caph. For the Lord will not cast off for ever.

32 Caph. For if he hath cast off, he will also have mercy, according to the multitude of his mercies.

33 Caph. For he hath not willingly afflicted, nor cast off the children of men.

34 Lamed. To crush under his feet all the prisoners of the land,

35 Lamed. To turn aside the judgment of a man before the face of the most High,

36 Lamed. To destroy a man wrongfully in his judgment, the Lord hath not approved.

37 Mem. Who is he that hath commanded a thing to be done, when the Lord commandeth it not?

38 Mem. Shall not both evil and good proceed out of the mouth of the Highest?

39 Mem. Why hath a living man murmured, man suffering for his sins?

40 Nun. Let us search our ways, and seek, and return to the Lord.

41 Nun. Let us lift up our hearts with our hands to the Lord in the heavens.

42 Nun. We have done wickedly, and provoked thee to wrath: therefore thou art inexorable.

43 Samech. Thou hast covered in thy wrath, and hast struck us: thou hast killed and hast not spared.

44 Samech. Thou hast set a cloud before thee, that our prayer may not pass through.

45 Samech. Thou hast made me as an outcast, and refuse in the midst of the people.

46 Phe. All our enemies have opened their mouths against us.

47 Phe. Prophecy is become to us a fear, and a snare, and destruction.

48 Phe. My eye hath run down with streams of water, for the destruction of the daughter of my people.

49 Ain. My eye is afflicted, and hath not been quiet, because there was no rest:

50 Ain. Till the Lord regarded and looked down from the heavens.

51 Ain. My eye hath wasted my soul because of all the daughters of my city.

52 Sade. My enemies have chased me and caught me like a bird, without cause.

53 Sade. My life is fallen into the pit, and they have laid a stone over me.

54 Sade. Waters have flowed over my head: I said: I am cut off.

55 Coph. I have called upon thy name, O Lord, from the lowest pit.

56 Coph. Thou hast heard my voice: turn not away thy ear from my sighs, and cries.

57 Coph. Thou drewest near in the day, when I called upon thee, thou saidst: Fear not.

58 Res. Thou hast judged, O Lord, the cause of my soul, thou the Redeemer of my life.

59 Res. Thou hast seen, O Lord, their iniquity against me: judge thou my judgment.

60 Res. Thou hast seen all their fury, and all their thoughts against me.

61 Sin. Thou hast heard their reproach, O Lord, all their imaginations against me.

62 Sin. The lips of them that rise up against me: and their devices against me all the day.

63 Sin. Behold their sitting down, and their rising up, I am their song.

64 Thau. Thou shalt render them a recompense, O Lord, according to the works of their hands.

65 Thau. Thou shalt give them a buckler of heart, thy labour.

66 Thau. Thou shalt persecute them in anger, and shalt destroy them from under the heavens, O Lord.

   

From Swedenborg's Works

 

Arcana Coelestia #6745

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6745. 'And nurse him for me' means that she should instill into him good compatible with that kind of religion. This is clear from the meaning of 'nursing' as instilling good, dealt with below; and from the representation of' Pharaoh's daughter' as a kind of religion, dealt with in 6729. And since Pharaoh's daughter says that the woman should nurse him for her, the meaning is that she should instill good compatible with that kind of religion.

[2] The fact that 'nursing' means instilling good is evident from the meaning of 'a wet nurse' as the instillation of good, dealt with above in 6740. In addition to the places there which are quoted from the Word there are also the following: In Moses,

They will call peoples to the mountain; there they will offer sacrifices of righteousness, because they will suck the plentifulness of the sea, and the hidden treasures of the secrets of the sand. Deuteronomy 33:19.

This is a prophetic utterance made by Moses concerning Zebulun and Issachar. 'Calling peoples to the mountain, there offering sacrifices of righteousness' means worship arising out of love. 'Sucking the plentifulness of the sea' means that they will at that time take in a large amount of true factual knowledge, that is, such knowledge will be instilled into them. For 'sucking' here is the same expression as 'being nursed', as it also is in the places commented on below.

[3] In Isaiah,

I will make you an eternal magnificence, a joy of generation after generation; and you will suck the milk of the nations, indeed the breasts of kings will you suck. Isaiah 60:15-16.

This refers to Zion and Jerusalem, which are the celestial Church, 'Zion' being the internal part of it and 'Jerusalem' the external. 'Sucking the milk of the nations' stands for the instillation of celestial good, 'sucking the breasts of kings' for the instillation of celestial truth. Anyone can see that these words conceal a meaning that is not apparent in the letter and that since it is the Divine Word there is a holiness concealed within that meaning. If this were not so what would 'sucking the milk of the nations' or 'sucking the breasts of kings' be? The holy meaning concealed there is not at all evident unless one knows what is meant by 'sucking', 'milk', 'the nations', 'breasts', and 'kings'. 'Milk' is the celestial-spiritual or the truth of good, see 2184;'the nations' are forms of good contained in worship, 1259, 1260, 1416, 1849, 6005; 'breasts' are affections for goodness and truth, 6432; 'kings' are truths, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and 'sucking' is the instillation of good.

[4] From all this one may now know what the meaning of these words is when they apply to the celestial Church, which is Zion and Jerusalem. When Zion and Jerusalem are mentioned together, they mean the celestial Church, 'Zion' the internal part of it and 'Jerusalem' the external, as stated above. But when Jerusalem is mentioned without Zion it in most cases means the spiritual Church.

[5] In the same prophet,

That you may suck and be satisfied with the breast of Jerusalem's consolations, and that you may press out and be delighted by the splendour of her glory. Behold, I spread peace over her like a stream, and the glory of the gentiles like an inundating torrent, in order that you may suck; you will be lifted onto her side and find pleasure on her knees. Isaiah 66:11-12.

Here also 'sucking' stands for the instillation of good.

[6] In Jeremiah,

Even the sea monsters present the breast, they nurse their young; the daughter of My people is cruel, the tongue of the nursling has cleaved to the roof of its mouth because of thirst. Lamentations 4:3-4.

'The daughter of My people' stands for the spiritual Church, here for that Church when it has been laid waste. Its failure, unlike even the sea monsters, to nurse its young stands for no instillation of truth. 'The tongue of the nursling has cleaved to the roof of its mouth because of thirst' stands for the want of such truth, so that every trace of innocence perishes, 'nursling' being innocence and 'thirst' the want of truth.

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