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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 #9961

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9961. 'From the loins even to the thighs they shall be' means the range of those things, that is to say, of those composing that more external level of conjugial love, meant by 'the linen undergarments'. This is clear from the meaning of 'the loins' and 'the thighs' as those things which constitute conjugial love, 'the loins' those that belong to the more internal levels of conjugial love, 'the thighs' those that belong to the more external levels, so that the range of that love from internal to external levels is meant. The reason why the more internal levels of that love are meant by 'the loins' is that these are above; and the reason why the more external levels are meant by 'the thighs' is that these are below. For parts of a person that are above mean things which are more internal, and parts that are below mean those which are more external; this is why in the Word more internal things are meant by higher ones, and more external by lower ones, see 3084, 4599, 5146, 8325. The higher parts of a person correspond to celestial and spiritual things, which are the more internal ones, and the lower parts correspond to natural things, which are the more external. This is why natural things are meant by 'the feet', 2162, 3147, 3986, 4382, 4938-4952. And since the lower part of the loins which leads down towards the feet is understood by 'the thighs' the more external or lower levels of conjugial love are meant by them, see 4277, 4280.

[2] The loins in general however mean conjugial love, 3021, 3294, 4575, 5050-5062; they have this meaning by virtue of their correspondence. Regarding the correspondence with heaven of everything present with a human being, see what has been shown abundantly in the places referred to in 9276(end), 9280. The words 'range of conjugial love from internal to external levels' are used because all aspects of love and all matters of faith, or what amounts to the same thing, all those of good and all those of truth, have a wide range in the heavens; for all who are there are joined together in accord with the degree of similarity between the truths of their faith and the forms of good of their love. A range such as this exists in each separate heaven. But the range in each heaven also extends into heavens that are below, because all the heavens make one. Indeed they extend right down to mankind, in order that mankind also may make one with the heavens. This range is what is meant by the range from higher or more internal levels to lower or more external ones. The higher or more internal levels are called celestial and spiritual, and the lower or more external ones are called natural or worldly.

[3] As regards conjugial love specifically, whose range is the subject here, this love is fundamental to all other kinds of love; it descends from the marriage of good and truth in the heavens. And since the marriage of good and truth exists in and makes the heavens, truly conjugial love constitutes heaven itself with a person. But the marriage of good and truth in the heavens descends from the joining of the Lord to the heavens; for what emanates from the Lord and flows into the heavens is the good of love, and what is received there by the angels is the truth springing from it, thus truth which originates in good or in which there is good. This is why in the Word the Lord is called bridegroom and husband, and heaven together with the Church is called bride and wife.

[4] All this makes clear how holy marriages are in heaven, and how profane adulterous relationships are there. For in themselves marriages are so holy that there is nothing holier, and are so for the added reason that they are the seed-bed of the human race, and the human race is the seed-bed of heaven, since all people who have led an angelic life in the world go there. On the other hand adulterous relationships are so profane that nothing is more profane, because they are destructive of heaven and the Church with a person. For the truth of all this, see what has been stated and shown in 2727-2759 regarding marriages and regarding adulterous situations.

[5] All this once again makes it clear why foul and hellish things are meant by the kinds of 'nakedness' dealt with in 9960 above, and why it was commanded so strictly that when they ministered Aaron and his sons should be wearing the undergarments covering the loins, and that if they did not they would die, for it says,

Make for them linen undergarments to cover their naked flesh; from the loins even to the thighs they shall be. And they shall be on Aaron and on his sons when they go into the tent of meeting or when they approach the altar to minister in the holy place, that they may not bear iniquity and die. It shall be the statute of an age 6 for him and his seed after him.

[6] It should be recognized therefore that by conjugial love all celestial and spiritual love is meant, because truly conjugial love, as has been shown above, is fundamental to all other kinds of love. People therefore in whom that fundamental love is present have all other loves belonging to heaven and the Church present in them; for as has been stated, it descends from the marriage of good and truth in the heavens, the marriage that makes heaven. This also explains why heaven is compared in the Word to a marriage, and is also actually called a marriage. From this too it is evident why precautions were taken to prevent the nakedness of Aaron or his sons from being visible while they ministered; for their nakedness served to mean all loves contrary to heavenly loves, which in general are called self-love and love of the world when they are the ends in view, and are foul and hellish loves. People at the present day have no knowledge that all this is so because they are steeped in these loves and take delight in nothing except that which arises from them. So it is that when spiritual love and celestial love are mentioned they are perplexed, not knowing what they may be, nor consequently what heaven may be; and perhaps they are astonished when they hear and consider that spiritual and celestial love separated from self-love and love of the world holds eternal happiness within it that is indescribable.

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