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Lamentations 4

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1 How is the gold become dim, Changed the best -- the pure gold? Poured out are stones of the sanctuary At the head of all out-places.

2 The precious sons of Zion, Who are comparable with fine gold, How have they been reckoned earthen bottles, Work of the hands of a potter.

3 Even dragons have drawn out the breast, They have suckled their young ones, The daughter of my people is become cruel, Like the ostriches in a wilderness.

4 Cleaved hath the tongue of a suckling unto his palate with thirst, Infants asked bread, a dealer out they have none.

5 Those eating of dainties have been desolate in out-places, Those supported on scarlet have embraced dunghills.

6 And greater is the iniquity of the daughter of my people, Than the sin of Sodom, That was overturned as [in] a moment, And no hands were stayed on her.

7 Purer were her Nazarites than snow, Whiter than milk, ruddier of body than rubies, Of sapphire their form.

8 Darker than blackness hath been their visage, They have not been known in out-places, Cleaved hath their skin unto their bone, It hath withered -- it hath been as wood.

9 Better have been the pierced of a sword Than the pierced of famine, For these flow away, pierced through, Without the increase of the field.

10 The hands of merciful women have boiled their own children, They have been for food to them, In the destruction of the daughter of my people.

11 Completed hath Jehovah His fury, He hath poured out the fierceness of His anger, And he kindleth a fire in Zion, And it devoureth her foundations.

12 Believe not did the kings of earth, And any of the inhabitants of the world, That come would an adversary and enemy Into the gates of Jerusalem.

13 Because of the sins of her prophets, The iniquities of her priests, Who are shedding in her midst the blood of the righteous,

14 They have wandered naked in out-places, They have been polluted with blood, Without [any] being able to touch their clothing,

15 `Turn aside -- unclean,' they called to them, `Turn aside, turn aside, touch not,' For they fled -- yea, they have wandered, They have said among nations: `They do not add to sojourn.'

16 The face of Jehovah hath divided them, He doth not add to behold them, The face of priests they have not lifted up, Elders they have not favoured.

17 While we exist -- consumed are our eyes for our vain help, In our watch-tower we have watched for a nation [that] saveth not.

18 They have hunted our steps from going in our broad-places, Near hath been our end, fulfilled our days, For come hath our end.

19 Swifter have been our pursuers, Than the eagles of the heavens, On the mountains they have burned [after] us, In the wilderness they have laid wait for us.

20 The breath of our nostrils -- the anointed of Jehovah, Hath been captured in their pits, of whom we said: `In his shadow we do live among nations.'

21 Joy and rejoice, O daughter of Edom, Dwelling in the land of Uz, Even unto thee pass over doth a cup, Thou art drunk, and makest thyself naked.

22 Completed [is] thy iniquity, daughter of Zion, He doth not add to remove thee, He hath inspected thy iniquity, O daughter of Edom, He hath removed [thee] because of thy sins!

   

From Swedenborg's Works

 

Arcana Coelestia #1460

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1460. That 'there was a famine in the land' means a lack of cognitions which still existed with the Lord when He was a boy is clear from what has been stated already. In childhood the cognitions that reside with man never come from that which is interior but from the objects of the senses, most of all from hearing; for, as has been stated, with the external man there are recipient vessels which are called those of the memory. Those vessels, as anyone may know, are formed by means of cognitions, the internal man flowing in and assisting that formation. Consequently the learning of cognitions and their implantation in the memory take place in the measure that the internal man is flowing in. So also with the Lord when a boy, for He was born as any other and received instruction as any other. But in His case the interiors were celestial, which fashioned the vessels to receive cognitions, and after that these cognitions to become vessels for receiving the Divine. The interiors with Him were Divine, being from Jehovah His Father, but the exteriors were human, being from Mary His mother. From this it becomes clear that in childhood a lack of cognitions within His external man existed with the Lord as much as with all others.

[2] That 'famine' means a lack of cognitions is clear from elsewhere in the Word, as in Isaiah,

They do not look closely at the work of Jehovah, and they do not regard what His hands have done. Therefore My people will go into exile because they have no knowledge, and their honourable men will be famished,' and their multitude parched with thirst. Isaiah 5:12-13.

'Honourable men famished 1 stands for a lack of celestial cognitions, 'multitude parched with thirst' for a lack of spiritual cognitions. In Jeremiah,

They have lied against Jehovah and said, It is not He; and no evil will come upon us; neither shall we see sword and famine. And the prophets will become wind, and the word is not in them. Jeremiah 5:12-13.

'Sword and famine' stands for becoming robbed of cognitions of truth and good. 'Prophets' stands for those who teach, in whom 'the word is not'. That 'being consumed by sword and famine' means becoming robbed of cognitions of truth and good, and that these have to do with vastation, 'sword' as to spiritual things, 'famine' as to celestial things, is clear from many parts of the Word, such as Jeremiah 14:13-16, 18; Lamentations 4:9; and elsewhere.

[3] So also in Ezekiel,

I will bring more famine upon you, and will break for you the staff of bread; and I will send famine and evil beasts upon you, and they will rob you of your children. And I will bring the sword upon you. Ezekiel 5:16-17.

'Famine' stands for when one has been robbed of celestial cognitions, or cognitions of good, and therefore falsities and evils occur. In David,

And He summoned a famine over the land, He broke every staff of bread. Psalms 105:16.

'Breaking the staff of bread' stands for being deprived of celestial nourishment, for the life of good spirits and of angels is sustained by no other food than cognitions of good and truth, and by goods and truths themselves. This is the origin of the meaning in the internal sense of famine and bread. In the same author,

He has satisfied the longing soul, and the hungry soul He has filled with good. Psalms 107:9.

This stands for those desiring cognitions. In Jeremiah,

Lift up your hands for the soul of your little children who faint from famine at the head of every street. Lamentations 2:19.

'Famine' stands for an absence of cognitions, 'streets' for truths. In Ezekiel,

They will dwell securely and not be made afraid; and I shall raise up for them a plant for renown, and they will no more be consumed with famine in the land. Ezekiel 34:28-29.

This stands for their being deprived no longer of the cognitions of good and truth.

[4] In John,

They will not hunger any more, nor thirst any more. Revelation 7:16.

This refers to the Lord's kingdom where they have an abundance of all celestial cognitions and goods, meant by 'not hungering', and of spiritual cognitions and truths, meant by 'not thirsting'. The Lord said something similar, in John,

I am the Bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6:35.

In Luke,

Blessed are you that hunger now, for you will be satisfied. Luke 6:21.

In the same gospel,

He has filled the hungry with good things. Luke 1:53.

This refers to celestial goods and the cognitions of these. In Amos there is a plain statement that 'famine' means the lack of cognitions,

Behold, the days are coming, when I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. Amos 8:11-12.

Footnotes:

1. literally, their glory will be mortals of famine

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