The Bible

 

Lamentations 4

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1 Aleph. How is the gold become dim, the finest colour is changed, the stones of the sanctuary are scattered in the top of every street?

2 Beth. The noble sons of Sion, and they that were clothed with the best gold: how are they esteemed as earthen vessels, the work of the potter's hands?

3 Ghimel. Even the sea monsters have drawn out the breast, they have given suck to their young: the daughter of my people is cruel, like the ostrich in the desert.

4 Daleth. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.

5 He. They that were fed delicately have died in the streets; they that were brought up in scarlet have embraced the dung.

6 Vau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.

7 Zain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.

8 Heth. Their face is now made blacker than coals, and they are not known in the streets: their skin hath stuck to their bones, it is withered, and is become like wood.

9 Teth. It was better with them that were slain by the sword, than with them that died with hunger: for these pined away being consumed for want of the fruits of the earth.

10 Jod. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.

11 Caph. The Lord hath accomplished his wrath, he hath poured out his fierce anger: and he hath kindled a fire in Sion, and it hath devoured the foundations thereof.

12 Lamed. The kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should enter in by the gates of Jerusalem.

13 Mem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.

14 Nun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.

15 Samech. Depart you that are defiled, they cried out to them: Depart, get ye hence, touch not: for they quarrelled, and being removed, they said among the Gentiles: He will no more dwell among them.

16 Phe. The face of the Lord hath divided them, he will no more regard them: they respected not the persons of the priests, neither had they pity on the ancient.

17 Ain. While we were yet standing, our eyes failed, expecting help for us in vain, when we looked attentively towards a nation that was not able to save.

18 Sade. Our steps have slipped in the way of our streets, our end draweth near: our days are fulfilled, for our end is come.

19 Coph. Our persecutors were swifter than the eagles of the air: they pursued us upon the mountains, they lay in wait for us in the wilderness.

20 Res. The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said: Under thy shadow we shall live among the Gentiles.

21 Sin. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Hus: to thee also shall the cup come, thou shalt be made drunk, and naked.

22 Thau. Thy iniquity is accomplished, O daughter of Sion, he will no more carry thee away into captivity: he visited thy iniquity, O daughter of Edom, he hath discovered thy sins. The Prayer of Jeremias the Prophet.

   

From Swedenborg's Works

 

Arcana Coelestia #10131

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10131. 'And this is what you shall offer on the altar' means that which has regard in general to reception of the Lord in heaven and in the Church. This is clear from the meaning of 'this is what you shall offer on the altar' as that which has regard in general to reception of the Lord in the heavens; for 'the altar' means what is Divine and the Lord's in the heavens, 10129, thus also the reception of Him, while 'this you shall offer on it' means that which has regard in general [to the reception]. For the words that come next refer to the burnt offerings of lambs that were to be presented daily, and these offerings represent in general that which has regard to reception of the Lord. By 'lambs' the good of innocence is meant, and the good of innocence is the one and only thing that receives the Lord. For without the good of innocence there can be no love to the Lord, nor can there be any charity towards the neighbour or any faith that has life within it; in general there can be no good that has what is Divine within it, see the places referred to in 10021. This is why 'this you shall offer on the altar' means that which has regard in general to reception of the Lord in heaven and in the Church. When the word 'heaven' is used the Church should also be understood, since the Lord's heaven on earth is the Church, and each individual person in whom the Church exists has heaven as well within him; for the Lord is within him, and where the Lord is, so is heaven. Furthermore the Church makes one with heaven, for they are linked together inseparably and are dependent each on the other. The Word is what joins them together; the Word has the Lord within it, and the Lord is the Word, John 1:1ff.

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

From Swedenborg's Works

 

Arcana Coelestia #3636

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3636. It is an entirely general and all-embracing law that the Lord is the Sun of heaven and that this is the source of all the light in the next life; that nothing at all from the light of the world is visible to angels and spirits, that is, to beings in the next life; and also that the light of the world which comes from the sun is to angels nothing else than thick darkness. From the Sun of heaven, or the Lord, comes not only light but also warmth; but these are spiritual light and spiritual warmth. The light that strikes their eyes is seen as light but it holds intelligence and wisdom within it since it is the outward manifestation of these. And the warmth is experienced by their senses as warmth but has love within it since it is the outward manifestation of that love. This being so, love is called spiritual warmth and is also the producer of the warmth which man's life possesses, while intelligence is called spiritual light and is also the producer of the light which his life possesses. From this all-inclusive correspondence all other correspondences are derived, for every single thing has regard to good which belongs to love and to truth which belongs to intelligence.

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