The Bible

 

Lamenti 1

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1 COME siede solitaria, ed è divenuta simile ad una vedova, La città piena di popolo! Come è divenuta tributaria Quella ch’era grande fra le genti, signora fra le provincie!

2 Ella piange continuamente di notte, e le sue lagrime son sopra le sue guance; Ella non ha alcuno, fra tutti i suoi amanti, che la consoli; Tutti i suoi intimi amici si son portati dislealmente inverso lei, Le son divenuti nemici.

3 La nazione di Giuda è andata fuori del suo paese, Per l’afflizione, e per la gravezza della servitù; Ella dimora fra le genti, non trova riposo; Tutti i suoi persecutori l’hanno sorpresa nelle distrette.

4 Le strade di Sion fanno cordoglio; Perciocchè non viene più alcuno alle feste solenni; Tutte le sue porte son deserte, i suoi sacerdoti sospirano, Le sue vergini sono addolorate, ed essa è in amaritudine.

5 I suoi nemici sono stati posti in capo, I suoi avversari son prosperati; Perciocchè il Signore l’ha afflitta, per la moltitudine de’ suoi misfatti; I suoi piccoli fanciulli son iti in cattività davanti al nemico.

6 E tutta la gloria della figliuola di Sion è uscita fuor di lei; I suoi principi sono stati come cervi, Che non trovan pastura; E son camminati tutti spossati davanti al persecutore.

7 Gerusalemme, a’ dì della sua afflizione, e de’ suoi esilii, Si è ricordata di tutte le sue care cose ch’erano state ab antico; Allora che il suo popolo cadeva per la mano del nemico, Senza che alcuno la soccorresse; I nemici l’hanno veduta, e si son beffati delle sue desolazioni.

8 Gerusalemme ha commesso peccato, e però è stata in ischerno; Tutti quelli che l’onoravano l’hanno avuta a vile; Perciocchè hanno vedute le sue vergogne; Anch’essa ne ha sospirato, e si è rivolta indietro.

9 La sua lordura è stata ne’ suoi lembi; non si è ricordata della sua fine; È maravigliosamente scaduta; non ha alcuno che la consoli; Signore, riguarda alla mia afflizione; Perciocchè il nemico si è innalzato.

10 Il nemico ha stesa la mano sopra tutte le care cose di essa; Perciocchè ella ha vedute entrar le genti nel suo santuario, Delle quali tu avevi comandato: Non entrino nella tua raunanza.

11 Tutto il popolo di essa geme, cercando del pane; Hanno date le lor cose più preziose per del cibo, Da ristorarsi l’anima; Signore, vedi, e riguarda; perciocchè io sono avvilita.

12 O viandanti tutti, questo non vi tocca egli punto? Riguardate, e vedete, se vi è doglia pari alla mia doglia, Ch’è stata fatta a me, Che il Signore ha afflitta nel giorno dell’ardor della sua ira.

13 Egli ha da alto mandato un fuoco nelle mie ossa, Il quale si è appreso in esse; Egli ha tesa una rete a’ miei piedi, egli mi ha fatta cadere a rovescio; Egli mi ha renduta desolata e dolorosa tuttodì.

14 Il giogo de’ miei misfatti è stato aggravato dalla sua mano; Quelli sono stati attorti, e mi sono stati posti in sul collo; Egli ha fatta traboccar la mia forza; Il Signore mi ha messa nelle mani di tali, che non posso rilevarmi.

15 Il Signore ha atterrati tutti i miei possenti uomini in mezzo di me; Egli ha bandito contro a me un termine assegnato, Per rompere i miei giovani; Il Signore ha calcato, come in un tino, la vergine figliuola di Giuda.

16 Per queste cose piango; l’occhio, l’occhio mio si strugge in acqua; Perciocchè ogni consolatore, che mi ristori l’anima, si è allontanato da me; I miei figliuoli son deserti; Perciocchè il nemico è stato vittorioso.

17 Sion distribuisce il pane a sè stessa con le sue proprie mani; Non ha niuno che la consoli. Il Signore ha data commessione contro a Giacobbe; I suoi nemici son d’intorno a lui; Gerusalemme è in mezzo di essi come una donna immonda.

18 Il Signore è giusto; Perciocchè io sono stata ribelle alla sua bocca. Deh! ascoltate, e vedete la mia doglia, o popoli tutti; Le mie vergini, e i miei giovani, sono andati in cattività.

19 Io ho chiamati i miei amanti, ma essi mi hanno ingannata; I miei sacerdoti, ed i miei anziani sono spirati nella città; Perciocchè si han cercato del cibo, Per ristorar l’anima loro.

20 Signore, riguarda; perciocchè io son distretta; Le mie interiora si conturbano; il mio cuore si riversa dentro di me; Perciocchè in vero io sono stata ribelle; La spada ha dipopolato di fuori, e dentro non vi è stato altro che morte.

21 Altri mi ode sospirare; io non ho alcuno che mi consoli; I miei nemici hanno udito il mio male, e se ne son rallegrati; Perciocchè tu l’hai fatto; Quando tu avrai fatto venire il giorno che tu hai pubblicato, saranno simili a me.

22 Tutte la lor malvagità venga nel tuo cospetto, E fa’ loro come hai fatto a me per tutti i miei misfatti; Perciocchè i miei sospiri son molti, E il mio cuore è addolorato.


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

From Swedenborg's Works

 

Apocalypse Revealed #49

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49. His feet were like fine brass, as though fired in a furnace. (1:15) This symbolizes natural Divine good.

The Lord's feet symbolize His natural Divinity. Fire or being fired symbolizes goodness. And fine brass symbolizes the natural goodness of truth. Consequently the feet of the Son of Man like fine brass, as though fired in a furnace, symbolize natural Divine good.

His feet have this symbolic meaning because of their correspondence.

Present in the Lord, and so emanating from the Lord, are a celestial Divinity, a spiritual Divinity, and a natural Divinity. His celestial Divinity is meant by the head of the Son of Man; His spiritual Divinity by His eyes and by His breast girded with a golden girdle; and His natural Divinity by His feet.

[2] Because these three elements are present in the Lord, therefore the same three are also present in the angelic heaven. The third or highest heaven exists on the celestial Divine level, the second or middle heaven on the spiritual Divine level, and the first or lowest heaven on the natural Divine level. The like is the case with the church on earth. For the whole of heaven is, in the Lord's sight, like a single person, in which those who are governed by the Lord's celestial Divinity form the head, and those who are governed by His spiritual Divinity form the trunk, while those who are governed by His natural Divinity form the feet.

For this reason, too, every person, having been created in the image of God, has in him the same three degrees, and as they are opened he becomes an angel either of the third heaven, or of the second, or of the last.

It is owing to this also that the Word contains three levels of meaning - a celestial one, a spiritual one, and a natural one.

The reality of this may be seen in Angelic Wisdom Regarding Divine Love and Wisdom, particularly in Part Three, in which we discussed these three degrees.

To be shown that feet, the soles of the feet, and heels correspond to natural attributes in people, and that in the Word, therefore, they symbolize natural attributes, see in Arcana Coelestia (The Secrets of Heaven), published in London, nos. 2162 and 4938-4952.

[3] Natural Divine good is also symbolically meant by feet in the following passages. In Daniel:

I lifted my eyes and looked; behold, a... man clothed in linen garments, whose loins were girded with the gold of Uphaz! And his body was like beryl, and... his eyes like torches of fire, his arms and his feet like the sheen of burnished bronze. (Daniel 10:5-6)

In the book of Revelation:

I saw... an angel coming down from heaven, ...his feet like pillars of fire. (Revelation 10:1)

And in Ezekiel:

(The feet of the cherubim) sparkled like the sheen of burnished bronze. (Ezekiel 1:7)

Angels and cherubim so appeared for the reason that the Lord's Divinity was represented in them.

[4] Since the Lord's church exists below the heavens, thus under the Lord's feet, it is therefore called His footstool in the following places:

The glory of Lebanon shall come to you..., to beautify the place of My sanctuary; ...I will make the place of My feet honorable. And... they shall bow themselves at the soles of your feet. (Isaiah 60:13-14)

Heaven is My throne and the earth is My footstool. (Isaiah 66:1)

(God) does not remember His footstool in the day of His anger. (Lamentations 2:1)

...worship (Jehovah) in the direction of His footstool. (Psalms 99:5)

Behold, we heard of it in Ephrathah (Bethlehem).... We will go into His dwelling places, we will bow ourselves at His footstool. (Psalms 132:6-7)

That is why worshipers fell at the Lord's feet (Matthew 28:9, Mark 5:22, Luke 8:41, John 11:32), and why they kissed His feet and wiped them with their hair (Luke 7:37-38, 44-46, John 11:2; 12:3).

[5] Because feet symbolize the natural self, therefore the Lord said to Peter, when He washed Peter's feet,

He who is washed needs only to have his feet washed, and he is completely clean. (John 13:10)

To wash the feet is to purify the natural self. When it has been purified, the whole self also is purified, as we showed many times in Arcana Coelestia (The Secrets of Heaven), and in The Doctrines of the New Jerusalem. 1 The natural self, which is also the outer self, is purified when it refrains from the evils which the spiritual or inner self sees to be evils and ones to be shunned.

[6] Now because the feet mean the natural component of a person, and this perverts everything if it is not washed or purified, therefore the Lord says,

If your foot causes you to stumble, cut it off. It is better for you to enter life lame, rather than to have two feet and be cast into hell, into the unquenchable fire... (Mark 9:45)

The foot here does not mean the foot, but the natural self.

The like is meant by treading down the good pasture with the feet and troubling waters with the feet (Ezekiel 32:2; 34:18-19, Daniel 7:7, 19, and elsewhere).

[7] Since the Son of Man means the Lord in relation to the Word, it is apparent that His feet mean the Word in its natural sense as well, which we dealt with at length in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, and also that the Lord came into the world to fulfill everything in the Word and to become thereby an embodiment of the Word, even in its outmost expressions (The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 98-100). But this is a secret for people who will be in the New Jerusalem.

[8] The Lord's natural Divinity was also symbolized by the bronze serpent that Moses was commanded to set up in the wilderness, so that all who had been bitten by serpents were healed by looking at it (Numbers 21:6, 8-9). That this symbolized the Lord's natural Divinity, and that those people are saved who look to it, the Lord Himself teaches in John:

As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. (John 3:14-15)

The serpent was made of bronze because bronze, like fine brass, symbolizes the natural self in respect to good, as may be seen in no. 775 below.

Footnotes:

1. Perhaps The Doctrine of the New Jerusalem Regarding the Lord, The Doctrine of the New Jerusalem Regarding the Sacred Scripture, The Doctrine of Life for the New Jerusalem, and The Doctrine of the New Jerusalem Regarding Faith (Amsterdam, 1763). But perhaps The New Jerusalem and its Heavenly Doctrine (London, 1758).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

The Bible

 

Ezekiel 32:2

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2 Son of man, take up a lamentation over Pharaoh king of Egypt, and tell him, You were likened to a young lion of the nations: yet you are as a monster in the seas; and you did break forth with your rivers, and troubled the waters with your feet, and fouled their rivers.