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Lamentations 3

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1 Je suis l'homme qui a vu la misère Sous la verge de sa fureur.

2 Il m'a conduit, mené dans les ténèbres, Et non dans la lumière.

3 Contre moi il tourne et retourne sa main Tout le jour.

4 Il a fait dépérir ma chair et ma peau, Il a brisé mes os.

5 Il a bâti autour de moi, Il m'a environné de poison et de douleur.

6 Il me fait habiter dans les ténèbres, Comme ceux qui sont morts dès longtemps.

7 Il m'a entouré d'un mur, pour que je ne sorte pas; Il m'a donné de pesantes chaînes.

8 J'ai beau crier et implorer du secours, Il ne laisse pas accès à ma prière.

9 Il a fermé mon chemin avec des pierres de taille, Il a détruit mes sentiers.

10 Il a été pour moi un ours en embuscade, Un lion dans un lieu caché.

11 Il a détourné mes voies, il m'a déchiré, Il m'a jeté dans la désolation.

12 Il a tendu son arc, et il m'a placé Comme un but pour sa flèche.

13 Il a fait entrer dans mes reins Les traits de son carquois.

14 Je suis pour tout mon peuple un objet de raillerie, Chaque jour l'objet de leurs chansons.

15 Il m'a rassasié d'amertume, Il m'a enivré d'absinthe.

16 Il a brisé mes dents avec des cailloux, Il m'a couvert de cendre.

17 Tu m'as enlevé la paix; Je ne connais plus le bonheur.

18 Et j'ai dit: Ma force est perdue, Je n'ai plus d'espérance en l'Eternel!

19 Quand je pense à ma détresse et à ma misère, A l'absinthe et au poison;

20 Quand mon âme s'en souvient, Elle est abattue au dedans de moi.

21 Voici ce que je veux repasser en mon coeur, Ce qui me donnera de l'espérance.

22 Les bontés de l'Eternel ne sont pas épuisées, Ses compassions ne sont pas à leur terme;

23 Elles se renouvellent chaque matin. Oh! que ta fidélité est grande!

24 L'Eternel est mon partage, dit mon âme; C'est pourquoi je veux espérer en lui.

25 L'Eternel a de la bonté pour qui espère en lui, Pour l'âme qui le cherche.

26 Il est bon d'attendre en silence Le secours de l'Eternel.

27 Il est bon pour l'homme De porter le joug dans sa jeunesse.

28 Il se tiendra solitaire et silencieux, Parce que l'Eternel le lui impose;

29 Il mettra sa bouche dans la poussière, Sans perdre toute espérance;

30 Il présentera la joue à celui qui le frappe, Il se rassasiera d'opprobres.

31 Car le Seigneur Ne rejette pas à toujours.

32 Mais, lorsqu'il afflige, Il a compassion selon sa grande miséricorde;

33 Car ce n'est pas volontiers qu'il humilie Et qu'il afflige les enfants des hommes.

34 Quand on foule aux pieds Tous les captifs du pays,

35 Quand on viole la justice humaine A la face du Très-Haut,

36 Quand on fait tort à autrui dans sa cause, Le Seigneur ne le voit-il pas?

37 Qui dira qu'une chose arrive, Sans que le Seigneur l'ait ordonnée?

38 N'est-ce pas de la volonté du Très-Haut que viennent Les maux et les biens?

39 Pourquoi l'homme vivant se plaindrait-il? Que chacun se plaigne de ses propres péchés.

40 Recherchons nos voies et sondons, Et retournons à l'Eternel;

41 Elevons nos coeurs et nos mains Vers Dieu qui est au ciel:

42 Nous avons péché, nous avons été rebelles! Tu n'as point pardonné!

43 Tu t'es caché dans ta colère, et tu nous as poursuivis; Tu as tué sans miséricorde;

44 Tu t'es enveloppé d'un nuage, Pour fermer accès à la prière.

45 Tu nous as rendus un objet de mépris et de dédain Au milieu des peuples.

46 Ils ouvrent la bouche contre nous, Tous ceux qui sont nos ennemis.

47 Notre partage a été la terreur et la fosse, Le ravage et la ruine.

48 Des torrents d'eau coulent de mes yeux, A cause de la ruine de la fille de mon peuple.

49 Mon oeil fond en larmes, sans repos, Sans relâche,

50 Jusqu'à ce que l'Eternel regarde et voie Du haut des cieux;

51 Mon oeil me fait souffrir, A cause de toutes les filles de ma ville.

52 Ils m'ont donné la chasse comme à un oiseau, Ceux qui sont à tort mes ennemis.

53 Ils ont voulu anéantir ma vie dans une fosse, Et ils ont jeté des pierres sur moi.

54 Les eaux ont inondé ma tête; Je disais: Je suis perdu!

55 J'ai invoqué ton nom, ô Eternel, Du fond de la fosse.

56 Tu as entendu ma voix: Ne ferme pas l'oreille à mes soupirs, à mes cris!

57 Au jour où je t'ai invoqué, tu t'es approché, Tu as dit: Ne crains pas!

58 Seigneur, tu as défendu la cause de mon âme, Tu as racheté ma vie.

59 Eternel, tu as vu ce qu'on m'a fait souffrir: Rends-moi justice!

60 Tu as vu toutes leurs vengeances, Tous leurs complots contre moi.

61 Eternel, tu as entendu leurs outrages, Tous leurs complots contre moi,

62 Les discours de mes adversaires, et les projets Qu'ils formaient chaque jour contre moi.

63 Regarde quand ils sont assis et quand ils se lèvent: Je suis l'objet de leurs chansons.

64 Tu leur donneras un salaire, ô Eternel, Selon l'oeuvre de leurs mains;

65 Tu les livreras à l'endurcissement de leur coeur, A ta malédiction contre eux;

66 Tu les poursuivras dans ta colère, et tu les extermineras De dessous les cieux, ô Eternel!

   

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Psaumes 66:19

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19 Mais Dieu m'a exaucé, Il a été attentif à la voix de ma prière.

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Arcana Coelestia #9836

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9836. 'Two shoulders joined together shall it have at its two ends, and it shall be joined together' means an everlasting preservation of good and truth on every side by all exertion and power through a total uniting together. This is clear from the meaning of 'shoulders' as all the force and power, dealt with in 1085, 4931-4937, though the expressions 'placing on the shoulders' and 'carrying on them', used below in reference to the two shoham stones on which the names of the sons of Israel were engraved, mean an everlasting preservation of good and truth (for all forms of good and truths in their entirety are meant by 'the names of the sons of Israel', a subject dealt with further on); from the meaning of 'joined together' as a total uniting; and from the meaning of 'the two ends', or to the right and to the left, as on every side, dealt with in 8613.

[2] The implications of all this are that the ephod, as has been shown above, represented the outermost part of the Lord's spiritual kingdom. Thus the shoulder-pieces, on which the two shoham stones with the names of the sons of Israel had been placed, represented the everlasting preservation of good and truth; and the joining together of the ephod on the shoulders, and also in front of the breast and behind the back, represented a total uniting. This helps to make clear what is meant by the details stated further on regarding the shoulder-pieces and the engravings on them, namely the everlasting preservation of the good and truth present by all exertion and power, thus the preservation of the heavens. The stones with the names of the sons of Israel had been placed on the shoulder-pieces of the ephod, which represented the outermost part of the spiritual kingdom, because all preservation is dependent on the condition of what exists on last and lowest levels. For everything within terminates and forms a base for itself there on which to rest and remain in existence. Things on last and lowest levels resemble the soles and the upper parts of the feet on which the entire body stands; they are also like the hands and arms through which the body exercises its powers. Furthermore the strength of the body is concentrated there. This also explains why the hands and arms, the soles and feet too, correspond to the last and lowest parts of heaven. The fact that power and might reside in things which are last and lowest was represented in the Ancient Church by Nazirites and the hair on their head, in which their might resided, as is evident from Samson in Judges 14-16, and also their holiness, 3301. Regarding the hair, which on those men's heads was their Naziriteship, that it corresponds to the lowest levels of good and truth, or good and truth on lowest levels, see 3301, 5247, 6437.

[3] The residing of power in last and lowest things, and also the preservation in these of more internal ones in their proper condition, are matters which may be understood by people who know what the situation is with things in the natural order which follow one another in sequence and consequently exist together with one another. Things which follow in sequence finally come together on the last and lowest level, where they exist side-by-side in the same order. This being so, the things existing together with one another, which are last and lowest, serve those following one another in sequence, which are prior and higher, as corresponding supports on which they rest and are thereby preserved.

[4] 'The shoulders' means all the force and power exerted in offering resistance, breaking, or impelling. This is clear in Ezekiel,

You push with side and shoulder, and butt with your horns all the weak sheep, until you have scattered them abroad. Ezekiel 34:21.

In the same prophet,

Egypt has been a staff of reed to the house of Israel. When they took hold of you by the hand, you were broken, and you tore open their whole shoulder. 1 Ezekiel 29:6-7.

'Tearing open the whole shoulder' stands for depriving of all the power to grasp truths, 'Egypt' being the perverted factual knowledge which causes such deprivation.

[5] In Zechariah,

They refused to listen, and turned 2 a stubborn shoulder. Zechariah 7:11.

'Turning a stubborn shoulder' stands for offering resistance. In David,

They thought a wicked deed, [but] they did not prevail; for You will set a shoulder against them. Psalms 21:11-12.

'Setting a shoulder against them' too stands for offering resistance, and so stands for power. The fact that 'shoulder' means power is evident from representatives in the next life, where those who offer resistance are seen setting an opposing shoulder.

[6] Placing onto the shoulders and carrying on them means preserving everlastingly in a state of good and truth through all exertion and power. This is clear in Isaiah,

The nations will bring your sons in their bosom, and carry your daughters on their shoulder. Isaiah 49:22.

This refers to a new Church. 'Sons' means truths, and 'daughters' forms of good; and 'carrying on the shoulder' stands for preserving them. The preservation of good in its proper condition was also represented by the action of the children of Israel, who carried their dough on their shoulder when they were going out of Egypt, Exodus 12:34; and by that of the sons of Kohath, who carried holy things 3 on their shoulder, Numbers 7:9. This explains why the Lord, who spoke by means of correspondences, said that when the lost sheep was found the owner placed it on his shoulder, rejoicing, Luke 15:5. 'The sheep that was lost and found' is good as it resides with someone who comes to his senses.

[7] Since 'carrying on the shoulder' had this meaning it is also said of those who love and preserve gold and silver that they carry them on their shoulder, Isaiah 46:7. Carrying also means holding something in its proper state or condition, see 9500. All this shows what was meant by the engraving of the names of the sons of Israel on the two shoham stones and the placement of them on the shoulder-pieces of the ephod, and by the injunction that 'Aaron shall bear (or carry) them on his two shoulders for a remembrance', verse 12. 'Carrying on the shoulder', when it has reference to subjection, means servitude, see Genesis 49:15; Psalms 81:6; Isaiah 9:4; 10:27; Matthew 23:4; Zephaniah 3:9. But when it has reference to dominion it means supreme power, Isaiah 9:6; 22:22.

Footnotes:

1. literally, you dug through for them all the shoulder

2. literally, gave

3. literally, the works of the holy place (or of holiness)

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