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Lamentations 2

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1 How doth the Lord cloud in His anger the daughter of Zion, He hath cast from heaven [to] earth the beauty of Israel, And hath not remembered His footstool in the day of His anger.

2 Swallowed up hath the Lord, He hath not pitied any of the pleasant places of Jacob, He hath broken down in His wrath The fortresses of the daughter of Judah, He hath caused to come to the earth, He polluted the kingdom and its princes.

3 He hath cut off in the heat of anger every horn of Israel, He hath turned backward His right hand From the face of the enemy, And He burneth against Jacob as a flaming fire, It hath devoured round about.

4 He hath trodden His bow as an enemy, Stood hath His right hand as an adversary, And He slayeth all the desirable ones of the eye, In the tent of the daughter of Zion, He hath poured out as fire His fury.

5 The Lord hath been as an enemy, He hath swallowed up Israel, He hath swallowed up all her palaces, He hath destroyed His fortresses, And He multiplieth in the daughter of Judah Mourning and moaning.

6 And He shaketh as a garden His tabernacle, He hath destroyed His appointed place, Jehovah hath forgotten in Zion the appointed time and sabbath, And despiseth, in the indignation of His anger, king and priest.

7 The Lord hath cast off His altar, He hath rejected His sanctuary, He hath shut up into the hand of the enemy The walls of her palaces, A noise they have made in the house of Jehovah Like a day of appointment.

8 Devised hath Jehovah to destroy the wall of the daughter of Zion, He hath stretched out a line, He hath not turned His hand from destroying, And He causeth bulwark and wall to mourn, Together -- they have been weak.

9 Sunk into the earth have her gates, He hath destroyed and broken her bars, Her king and her princes [are] among the nations, There is no law, also her prophets Have not found vision from Jehovah.

10 Sit on the earth -- keep silent do the elders of the daughter of Zion, They have caused dust to go up on their head, They have girded on sackcloth, Put down to the earth their head have the virgins of Jerusalem.

11 Consumed by tears have been my eyes, Troubled have been my bowels, Poured out to the earth hath been my liver, For the breach of the daughter of my people; In infant and suckling being feeble, In the broad places of the city,

12 To their mothers they say, `Where [are] corn and wine?' In their becoming feeble as a pierced one In the broad places of the city, In their soul pouring itself out into the bosom of their mothers.

13 What do I testify [to] thee, what do I liken to thee, O daughter of Jerusalem? What do I equal to thee, and I comfort thee, O virgin daughter of Zion? For great as a sea [is] thy breach, Who doth give healing to thee?

14 Thy prophets have seen for thee a false and insipid thing, And have not revealed concerning thine iniquity, To turn back thy captivity, And they see for thee false burdens and causes of expulsion.

15 Clapped hands at thee have all passing by the way, They have hissed -- and they shake the head At the daughter of Jerusalem: `Is this the city of which they said: The perfection of beauty, a joy to all the land?'

16 Opened against thee their mouth have all thine enemies, They have hissed, yea, they gnash the teeth, They have said: `We have swallowed [her] up, Surely this [is] the day that we looked for, We have found -- we have seen.'

17 Jehovah hath done that which He devised, He hath fulfilled His saying That He commanded from the days of old, He hath broken down and hath not pitied, And causeth an enemy to rejoice over thee, He lifted up the horn of thine adversaries.

18 Cried hath their heart unto the Lord; O wall of the daughter of Zion, Cause to go down as a stream tears daily and nightly, Give not rest to thyself, Let not the daughter of thine eye stand still.

19 Arise, cry aloud in the night, At the beginning of the watches. Pour out as water thy heart, Over against the face of the Lord, Lift up unto Him thy hands, for the soul of thine infants, Who are feeble with hunger at the head of all out-places.

20 See, O Jehovah, and look attentively, To whom Thou hast acted thus, Do women eat their fruit, infants of a handbreadth? Slain in the sanctuary of the Lord are priest and prophet?

21 Lain on the earth [in] out-places have young and old, My virgins and my young men have fallen by the sword, Thou hast slain in a day of Thine anger, Thou hast slaughtered -- Thou hast not pitied.

22 Thou dost call as [at] a day of appointment, My fears from round about, And there hath not been in the day of the anger of Jehovah, An escaped and remaining one, They whom I stretched out and nourished, My enemy hath consumed!

   

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Apocalypse Explained #70

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70. The reason why the feet are said to be like unto fine brass is, that by fine brass is meant brass polished and shining, like something fiery; and brass in the Word signifies natural good. Metals, like all other things in the Word, are significative. Gold in the Word signifies celestial good, which is inmost good; silver signifies its truth, which is spiritual good; brass natural good, which is ultimate good, and iron its truth, which is natural truth. That such things are signified by metals, is from correspondence; for many things are seen in heaven shining like gold and silver, and also many things shining like brass and iron. And it is there known, that by those things are signified the above-mentioned kinds of good and truth; this is why the ancients, who were in the knowledge of correspondences, named the ages after those metals. The first age they called the golden age, because innocence, love and wisdom therefrom, then reigned; but the second age they called the silver age, because truth from that good, or spiritual good, and intelligence therefrom, then reigned; the third age they called the brazen, or copper, age, because only natural good, which is what is just and sincere pertaining to moral life, then reigned; but the last age they called the iron age, because only truth without good then reigned, and when that reigns, then also falsity reigns. The reason why the ages were thus distinguished, was from the spiritual signification of those metals.

[2] From these considerations it is evident what is signified by the statue of Nebuchadnezzar, seen in his dream,

"whose head was of gold, the chest and arms of silver, the belly and thighs of brass, the legs of iron, and the feet partly of iron and partly of clay" (Dan. 2:32, 33).

The state of the church from its first time to its last as to good and truth, is here signified; its last time was when the Lord came into the world.

When it is known that gold signifies celestial good, silver spiritual good, brass natural good, and iron natural truth, many arcana in the Word where those metals are mentioned can be known. For example, what is signified by these words in Isaiah:

"For brass I will bring gold, for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy government peace, and thine exactors justice" (60:17).

[3] But as the signification of brass is what is here treated of, as being natural good, it is necessary only to adduce a few passages where brass is mentioned and signifies that good. Thus in Moses:

"Asher acceptable to his brethren, and dipping his foot in oil; iron and brass thy shoe, and as thy day, thy fame" (Deuteronomy 33:24, 25).

Asher, as one of the tribes, signifies the happiness of life, and the delight of the affections (see Arcana Coelestia 3938, 3939, 6408); to dip the foot in oil signifies natural delight (that oil denotes delight, see n. 9954, and that the foot denotes the Natural, see above, n. 69); the shoe being iron and brass signifies the lowest Natural derived from truth and good, shoe denoting the lowest Natural (see n. 1748, 1860, 6844); iron is its truth, and brass its good, as above. Again,

"Jehovah thy God will bring thee into a rich land; a land out of whose stones thou shalt cut iron, and out of whose mountains brass" (Deuteronomy 8:7, 9).

And in Jeremiah:

"I will give thee unto this people for a fortified wall of brass, that they may fight against thee, and not prevail over thee" (15:20).

And in Ezekiel:

"Javan, Tubal, and Mesech, they were thy merchants; with the soul of man and vessels of brass they gave thy merchandise" (27:13).

In this chapter the merchandises of Tyre are treated of, by which are signified the knowledges (cognitiones) of good and truth. By the names Javan, Tubal, and Mesech, are signified those things that pertain to good and truth, to which the knowledges relate; the soul of man denotes the truth of life; vessels of brass denote scientifics of natural good.

[4] (What is signified by Tyre, may be seen, Arcana Coelestia 1201; what by merchandises, n. 2967, 4453; what by Tubal and Mesech, n. 1151; what by Javan, n. 1152, 1153, 1155; what by the soul of man, n. 2930, 9050, 9281; what by vessels, n. 3068, 3079, 3316, 3318.)

Again, in the same prophet:

The feet of the cherubs "shone like the appearance of polished brass" (1:7).

(What the cherubs and the feet signify, may be seen above, n. 69.) And in the same prophet:

"I saw, and, lo, a man, whose appearance was like the appearance of brass, and a thread of flax in his hands; he stood in the gate" (40:3).

Because the angel here mentioned measured the wall and the gates of the house of God, which signify the externals of the church, his appearance was seen to be the appearance of brass.

He who knows that brass signifies the external of the church, which in itself is natural, may in some measure understand why the altar of burnt-offering was overlaid with brass, and the gate round it was of brass, and the vessels of brass (Exodus 27:1-4), also why the great vessel, which was called the sea, with the twelve oxen under it, and the ten lavers with the bases, and also all the vessels of the tabernacle for the house of God, were made by Solomon of polished brass (1 Kings 7:43-47). He who knows what brass signifies, can also enter into the arcanum why a serpent of brass was commanded to be set up for the people to look at, concerning which it is thus written in Moses:

"Jehovah sent serpents among the people, which bit the people. And he said unto Moses, Make thee a serpent, and set it upon a pole; and it shall come to pass that every one that is bitten, when he hath looked upon it, shall live. And Moses made a serpent of brass, and set it upon a pole, and it came to pass, that when a serpent had bitten any man, and he looked upon the serpent of brass, he lived" (Numbers 21:6, 8, 9).

That the Lord was signified by that serpent, He himself teaches in John:

"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life" (3:14, 15).

By the serpent is signified the ultimate of life in man, which is called the external Sensual, which is natural. To represent this ultimate, which in the Lord was Divine, among the sons of Israel, with whom all things were representative, a serpent of brass was made; and the signification was, that, if they looked to the Divine Human of the Lord, they would revive, that is, if they believed in Him, they should have eternal life, as the Lord himself also teaches. (That to see in the spiritual sense is to believe, may be seen above, n. 37, 68; and that a serpent denotes the external Sensual, which is the ultimate of the life of man, see Arcana Coelestia 195-197, 6398, 6949, 10313.) That brass and iron in the Word also signify what is hard, as in Isaiah 48:4; Dan. 7:19; and other places, will be seen in the following pages.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.