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Lamentations 1

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1a και-C γιγνομαι-VBI-AMI3S μετα-P ο- A--ASN αιχμαλωτιζω-VC--APN ο- A--ASM *ισραηλ-N---ASM και-C *ιερουσαλημ-N---ASF ερημοω-VC--APN καταιζω-VAI-AAI3S *ιερεμιας-N---NSM κλαιω-V1--PAPNSM και-C θρηνεω-VAI-AAI3S ο- A--ASM θρηνος-N2--ASM ουτος- D--ASM επι-P *ιερουσαλημ-N---ASF και-C ειπον-VBI-AAI3S

1 πως-D καταιζω-VAI-AAI3S μονος-A1--NSF ο- A--NSF πολις-N3I-NSF ο- A--NSF πληθυνω-VM--XMPNSF λαος-N2--GPM γιγνομαι-VCI-API3S ως-C χηρα-N1A-NSF πληθυνω-VM--XMPNSF εν-P εθνος-N3E-DPN αρχω-V1--PAPNSF εν-P χωρα-N1A-DPF γιγνομαι-VCI-API3S εις-P φορος-N2--ASM

2 κλαιω-V1--PAPNSF κλαιω-VAI-AAI3S εν-P νυξ-N3--DSF και-C ο- A--APN δακρυ-N2N-APN αυτος- D--GSF επι-P ο- A--GPF σιαγων-N3N-GPF αυτος- D--GSF και-C ου-D υποαρχω-V1--PAI3S ο- A--NSM παρακαλεω-V2--PAPNSM αυτος- D--ASF απο-P πας-A3--GPM ο- A--GPM αγαπαω-V3--PAPGPM αυτος- D--ASF πας-A3--NPM ο- A--NPM φιλεω-V2--PAPNPM αυτος- D--ASF αθετεω-VAI-AAI3P εν-P αυτος- D--DSF γιγνομαι-VBI-AMI3P αυτος- D--DSF εις-P εχθρος-A1A-APM

3 μεταοικιζω-VSI-API3S ο- A--NSF *ιουδαια-N1A-NSF απο-P ταπεινωσις-N3I-GSF αυτος- D--GSF και-C απο-P πληθος-N3E-GSN δουλεια-N1A-GSF αυτος- D--GSF καταιζω-VAI-AAI3S εν-P εθνος-N3E-DPN ου-D ευρισκω-VB--AAI3S αναπαυσις-N3I-ASF πας-A3--NPM ο- A--NPM καταδιωκω-V1--PAPNPM αυτος- D--ASF καταλαμβανω-VBI-AAI3P αυτος- D--ASF ανα-P μεσος-A1--ASM ο- A--GPM θλιβω-V1--PAPGPM

4 οδος-N2--NPF *σιων-N---GS πενθεω-V2--PAI3P παρα-P ο- A--ASN μη-D ειμι-V9--PAN ερχομαι-V1--PMPAPM εν-P εορτη-N1--DSF πας-A1S-NPF ο- A--NPF πυλη-N1--NPF αυτος- D--GSF απο αναιζω-VAI-AMPNPF ο- A--NPM ιερευς-N3V-NPM αυτος- D--GSF αναστεναζω-V1--PAI3P ο- A--NPF παρθενος-N2--NPF αυτος- D--GSF αγω-V1--PMPNPF και-C αυτος- D--NSF πικραινω-V1--PMPNSF εν-P εαυτου- D--DSF

5 γιγνομαι-VBI-AMI3P ο- A--NPM θλιβω-V1--PAPNPM αυτος- D--ASF εις-P κεφαλη-N1--ASF και-C ο- A--NPM εχθρος-A1A-NPM αυτος- D--GSF ευθηνεω-V2--PAPASF οτι-C κυριος-N2--NSM ταπεινοω-VAI-AAI3S αυτος- D--ASF επι-P ο- A--ASN πληθος-N3E-ASN ο- A--GPF ασεβεια-N1A-GPF αυτος- D--GSF ο- A--APN νηπιος-A1A-APN αυτος- D--GSF πορευομαι-VCI-API3P εν-P αιχμαλωσια-N1A-DSF κατα-P προσωπον-N2N-ASN θλιβω-V1--PAPGSM

6 και-C εκερχομαι-VBI-AAI3S εκ-P θυγατηρ-N3--GSF *σιων-N---GS πας-A1S-NSF ο- A--NSF ευπρεπεια-N1A-NSF αυτος- D--GSF γιγνομαι-VBI-AMI3P ο- A--NPM αρχων-N3--NPM αυτος- D--GSF ως-C κριος-N2--NPM ου-D ευρισκω-V1--PAPNPM νομη-N1--ASF και-C πορευομαι-V1I-IMI3P εν-P ου-D ισχυς-N3U-DSF κατα-P προσωπον-N2N-ASN διωκω-V1--PAPGSM

7 μιμνησκω-VSI-API3S *ιερουσαλημ-N---NSF ημερα-N1A-GPF ταπεινωσις-N3I-GSF αυτος- D--GSF και-C απωσμος-N2--GPM αυτος- D--GSF πας-A3--APN ο- A--APN επιθυμημα-N3M-APN αυτος- D--GSF οσος-A1--APN ειμι-V9--IAI3S εκ-P ημερα-N1A-GPF αρχαιος-A1A-GPF εν-P ο- A--DSN πιπτω-VB--AAN ο- A--ASM λαος-N2--ASM αυτος- D--GSF εις-P χειρ-N3--APF θλιβω-V1--PAPGSM και-C ου-D ειμι-V9--IAI3S ο- A--NSM βοηθος-N2--GPM αυτος- D--DSF οραω-VB--AAPNPM ο- A--NPM εχθρος-A1A-NPM αυτος- D--GSF γελαω-VAI-AAI3P επι-P μετοικεσια-N1A-DSF αυτος- D--GSF

8 αμαρτια-N1A-ASF αμαρτανω-VBI-AAI3S *ιερουσαλημ-N---NSF δια-P ουτος- D--ASN εις-P σαλος-N2--ASM γιγνομαι-VBI-AMI3S πας-A3--NPM ο- A--NPM δοξαζω-V1--PAPNPM αυτος- D--ASF ταπεινοω-VAI-AAI3P αυτος- D--ASF οραω-VBI-AAI3P γαρ-X ο- A--ASF ασχημοσυνη-N1--ASF αυτος- D--GSF και-C γε-X αυτος- D--NSF στεναζω-V1--PAPNSF και-C αποστρεφω-VDI-API3S οπισω-D

9 ακαθαρσια-N1A-NSF αυτος- D--GSF προς-P πους-N3D-GPM αυτος- D--GSF ου-D μιμνησκω-VSI-API3S εσχατος-A1--APN αυτος- D--GSF και-C καταβιβαζω-VAI-AAI3S υπερογκος-A1B-APN ου-D ειμι-V9--PAI3S ο- A--NSM παρακαλεω-V2--PAPNSM αυτος- D--ASF οραω-VB--AAD2S κυριος-N2--VSM ο- A--ASF ταπεινωσις-N3I-ASF εγω- P--GS οτι-C μεγαλυνω-VCI-API3S εχθρος-A1A-NSM

10 χειρ-N3--ASF αυτος- D--GSM εκπεταζω-VAI-AAI3S θλιβω-V1--PAPNSM επι-P πας-A3--APN ο- A--APN επιθυμημα-N3M-APN αυτος- D--GSF οραω-VBI-AAI3S γαρ-X εθνος-N3E-APN ειςερχομαι-VB--AAPAPN εις-P ο- A--ASN αγιασμα-N3M-ASN αυτος- D--GSF ος- --APN εντελλομαι-VAI-AMI2S μη-D ειςερχομαι-VB--AAN αυτος- D--APN εις-P εκκλησια-N1A-ASF συ- P--GS

11 πας-A3--NSM ο- A--NSM λαος-N2--NSM αυτος- D--GSF καταστεναζω-V1--PAPNPM ζητεω-V2--PAPNPM αρτος-N2--ASM διδωμι-VAI-AAI3P ο- A--APN επιθυμημα-N3M-APN αυτος- D--GSF εν-P βρωσις-N3I-DSF ο- A--GSN επιστρεφω-VA--AAN ψυχη-N1--ASF οραω-VB--AAD2S κυριος-N2--VSM και-C επιβλεπω-VA--AAD2S οτι-C γιγνομαι-VCI-API1S ατιμοω-VM--XMPNSF

12 ου-D προς-P συ- P--AP πας-A3--NPM ο- A--NPM παραπορευομαι-V1--PMPNPM οδος-N2--ASF επιστρεφω-VA--AAD2P και-C οραω-VB--AAD2P ει-C ειμι-V9--PAI3S αλγος-N3E-ASN κατα-P ο- A--ASN αλγος-N3E-ASN εγω- P--GS ος- --NSN γιγνομαι-VCI-API3S φθεγγομαι-VA--AMPNSM εν-P εγω- P--DS ταπεινοω-VAI-AAI3S εγω- P--AS κυριος-N2--NSM εν-P ημερα-N1A-DSF οργη-N1--GSF θυμος-N2--GSM αυτος- D--GSM

13 εκ-P υψος-N3E-GSN αυτος- D--GSM αποστελλω-VAI-AAI3S πυρ-N3--ASN εν-P ο- A--DPN οστεον-N2N-DPN εγω- P--GS κατααγω-VBI-AAI3S αυτος- D--ASN διαπεταζω-VAI-AAI3S δικτυον-N2N-ASN ο- A--DPM πους-N3D-DPM εγω- P--GS αποστρεφω-VAI-AAI3S εγω- P--AS εις-P ο- A--APN οπισω-D διδωμι-VAI-AAI3S εγω- P--AS απο αναιζω-VAI-AMPASF ολος-A1--ASF ο- A--ASF ημερα-N1A-ASF οδυναω-V3--PMPASF

14 γρηγορεω-VCI-API3S επι-P ο- A--APN ασεβημα-N3M-APN εγω- P--GS εν-P χειρ-N3--DPF εγω- P--GS συνπλεκω-VDI-API3P αναβαινω-VZI-AAI3P επι-P ο- A--ASM τραχηλος-N2--ASM εγω- P--GS ασθενεω-VAI-AAI3S ο- A--NSF ισχυς-N3--NSF εγω- P--GS οτι-C διδωμι-VAI-AAI3S κυριος-N2--NSM εν-P χειρ-N3--DPF εγω- P--GS οδυνη-N1--APF ου-D δυναμαι-VF--FMI1S ιστημι-VH--AAN

15 εκαιρω-VBI-AAI3S πας-A3--APM ο- A--APM ισχυρος-A1A-APM εγω- P--GS ο- A--NSM κυριος-N2--NSM εκ-P μεσος-A1--GSM εγω- P--GS καλεω-VAI-AAI3S επι-P εγω- P--AS καιρος-N2--ASM ο- A--GSN συντριβω-VA--AAN εκλεκτος-A1--APM εγω- P--GS ληνος-N2--ASF πατεω-VAI-AAI3S κυριος-N2--NSM παρθενος-N2--DSF θυγατηρ-N3--DSF *ιουδα-N---GSM επι-P ουτος- D--DPM εγω- P--NS κλαιω-V1--PAI1S

16 ο- A--NSM οφθαλμος-N2--NSM εγω- P--GS κατααγω-VBI-AAI3S υδωρ-N3--NSN οτι-C μακρυνω-VCI-API3S απο-P εγω- P--GS ο- A--NSM παρακαλεω-V2--PAPNSM εγω- P--AS ο- A--NSM επιστρεφω-V1--PAPNSM ψυχη-N1--ASF εγω- P--GS γιγνομαι-VBI-AMI3P ο- A--NPM υιος-N2--NPM εγω- P--GS απο αναιζω-VAI-AMPNPM οτι-C κραταιοω-VCI-API3S ο- A--NSM εχθρος-A1A-NSM

17 διαπεταζω-VAI-AAI3S *σιων-N---NS χειρ-N3--APF αυτος- D--GSF ου-D ειμι-V9--PAI3S ο- A--NSM παρακαλεω-V2--PAPNSM αυτος- D--ASF εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *ιακωβ-N---DSM κυκλος-N2--DSM αυτος- D--GSM ο- A--NPM θλιβω-V1--PAPNPM αυτος- D--ASM γιγνομαι-VCI-API3S *ιερουσαλημ-N---NSF εις-P απο καταημαι-V5--PMPASF ανα-P μεσος-A1--ASM αυτος- D--GPM

18 δικαιος-A1A-NSM ειμι-V9--PAI3S κυριος-N2--NSM οτι-C ο- A--ASN στομα-N3M-ASN αυτος- D--GSM παραπικραινω-VAI-AAI1S ακουω-VA--AAD2P δη-X πας-A3--NPM ο- A--NPM λαος-N2--NPM και-C οραω-VB--AAD2P ο- A--ASN αλγος-N3E-ASN εγω- P--GS παρθενος-N2--NPF εγω- P--GS και-C νεανισκος-N2--NPM εγω- P--GS πορευομαι-VCI-API3P εν-P αιχμαλωσια-N1A-DSF

19 καλεω-VAI-AAI1S ο- A--APM εραστης-N1M-APM εγω- P--GS αυτος- D--NPM δε-X παραλογιζομαι-VAI-AMI3P εγω- P--AS ο- A--NPM ιερευς-N3V-NPM εγω- P--GS και-C ο- A--NPM πρεσβυτερος-A1A-NPMC εγω- P--GS εν-P ο- A--DSF πολις-N3I-DSF εκλειπω-VBI-AAI3P οτι-C ζητεω-VAI-AAI3P βρωσις-N3I-ASF αυτος- D--DPM ινα-C επιστρεφω-VA--AAS3P ψυχη-N1--APF αυτος- D--GPM και-C ου-D ευρισκω-VB--AAI3P

20 οραω-VB--AAD2S κυριος-N2--VSM οτι-C θλιβω-V1--PMI1S ο- A--NSF κοιλια-N1A-NSF εγω- P--GS ταρασσω-VQI-API3S και-C ο- A--NSF καρδια-N1A-NSF εγω- P--GS στρεφω-VDI-API3S εν-P εγω- P--DS οτι-C παραπικραινω-V1--PAPNSF παραπικραινω-VAI-AAI1S εξωθεν-D ατεκνοω-VBI-AAI3S εγω- P--AS μαχαιρα-N1A-NSF ωσπερ-D θανατος-N2--NSM εν-P οικος-N2--DSM

21 ακουω-VA--AAD2P δη-X οτι-C στεναζω-V1--PAI1S εγω- P--NS ου-D ειμι-V9--PAI3S ο- A--NSM παρακαλεω-V2--PAPNSM εγω- P--AS πας-A3--NPM ο- A--NPM εχθρος-A1A-NPM εγω- P--GS ακουω-VAI-AAI3P ο- A--APN κακος-A1--APN εγω- P--GS και-C χαιρω-VDI-API3P οτι-C συ- P--NS ποιεω-VAI-AAI2S επιαγω-VBI-AAI2S ημερα-N1A-ASF καλεω-VAI-AAI2S καιρος-N2--ASM και-C γιγνομαι-VBI-AMI3P ομοιος-A1A-NPM εγω- P--DS

22 ειςερχομαι-VB--AAO3S πας-A1S-NSF ο- A--NSF κακια-N1A-NSF αυτος- D--GPM κατα-P προσωπον-N2N-ASN συ- P--GS και-C επιφυλλιζω-VA--AAD2S αυτος- D--DPM ος- --ASM τροπος-N2--ASM ποιεω-VAI-AAI3P επιφυλλις-N3D-APF περι-P πας-A3--GPN ο- A--GPN αμαρτημα-N3M-GPN εγω- P--GS οτι-C πολυς-A1--NPM ο- A--NPM στεναγμος-N2--NPM εγω- P--GS και-C ο- A--NSF καρδια-N1A-NSF εγω- P--GS λυπεω-V2--PMI3S

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Arcana Coelestia #6524

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6524. 'The elders of his house' means the things that would accord with good. This is clear from the meaning of 'the elders' as the chief characteristics of wisdom, thus things that accord with good, dealt with below; and from the meaning of 'house' as good, dealt with in 2559, 3652, 3720, 4982. The reason why 'elders' means the chief characteristics of wisdom is that in the Word 'old people' means those who are wise, and - in a sense detached from persons - wisdom. Since 'the twelve tribes of Israel' meant all truths and forms of good in their entirety, they had princes and also elders set over them. 'Princes' meant the leading truths constituting intelligence, and 'elders' the chief characteristics of wisdom, thus those of good.

[2] For the meaning of 'princes' as the leading truths constituting intelligence, see 1482, 2089, 5044. But as regards the meaning of 'elders' as the chief characteristics of wisdom, and of 'old people' as wisdom, this is evident from the following places: In David,

They will extol Jehovah in the congregation of the people, and in the assembly of the old they will praise Him. Psalms 107:32.

'The congregation of the people' stands for those who are ruled by truths constituting intelligence, since 'congregation' is used with reference to truths, 6355, as also is 'people', 1259, 1260, 2928, 3295, 3581; 'the assembly of the old' stands for those who are ruled by good, which belongs to wisdom since wisdom is concerned with life, thus with what is good, whereas intelligence is concerned with knowing, thus with what is true, 1555. In the same author,

I am wiser than the old, because I have kept Your commands. Psalms 119:100.

'The old' plainly stands for one who is wise. Likewise in Job,

In the old there is wisdom, in length of days intelligence. Job 12:12.

In Moses,

You shall rise before grey hair and respect the face of an old person. Leviticus 19:32.

This command was given because 'old people' represented wisdom.

[3] In John,

On the thrones I saw twenty-four elders seated, clad in white garments, who had on their heads crowns of gold. Revelation 4:4.

'Elders' stands for aspects of wisdom, thus of good. That these are meant by the elders is evident from the description of the elders - they sat on thrones, were clad in white garments, and had crowns of gold on their heads. 'Thrones' are truths constituting intelligence which are derived from good belonging to wisdom, 5313. 'White garments' has a similar meaning, 'garments' being truths, 1073, 4545, 4763, 5248, 5954, and 'white' that which has reference to truth, 3301, 5319. 'Crowns of gold on their heads' are forms of the good of wisdom; for 'gold' is the good of love, 113, 1551, 1552, 5658, and 'head' is the celestial, the seat of wisdom, 4938, 4939, 5328, 6436. Those who are in the third or inmost heaven, thus who are nearest the Lord, are called the wise, whereas those in the middle or second heaven, thus who are not as near the Lord, are called intelligent.

[4] In the same book,

All the angels stood around the throne, and the elders, and the four living creatures. Revelation 7:11.

Again 'the elders' stands for aspects of wisdom, as it does in the following places: In Isaiah,

The boy will uplift himself against the old man, and the despised against the honourable. Isaiah 7:5.

In the same prophet,

Jehovah Zebaoth will reign on Mount Zion and in Jerusalem, and before His elders, glory. Isaiah 24:23.

In Jeremiah,

My priests and my elders breathed their last in the city, for they sought food for themselves, with which they would renew their soul. Lamentations 1:19.

In the same prophet,

Her king and her princes are among the nations; the law is no more. The elders of the daughter of Zion sit on the ground, they become silent. Lamentations 2:9-10.

In the same prophet,

They have ravished women in Zion, virgins in the cities of Judah. Princes have been hung up by their hands, the faces of the old men have not been honoured, the elders have ceased from the gate. Lamentations 5:11-12, 14.

In Ezekiel,

Misery will come upon misery, and rumour will be upon rumour. Therefore they will seek a vision from the prophet, but the law has perished from the priest, and counsel from the elders. The king will mourn, and the prince will be wrapped in stupidity. Ezekiel 7:26-27.

In Zechariah,

Old men and women will again dwell in the streets of Jerusalem, and each one with his staff in his hand because of great age. 1 Zechariah 8:4.

So that 'the elders' might represent things that constitute wisdom, some of Moses' spirit was taken and imparted to them, by which they prophesied, Numbers 11:16 and following verses.

In the contrary sense 'elders' stands for the things that are the opposites of the aspects of wisdom, Ezekiel 8:11-12.

Fotnoter:

1. literally, for multitude of days

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

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Arcana Coelestia #5044

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5044. 'And the governor of the prison-house gave' means the truth governing in a state of temptations. This is clear from the meaning of 'the governor (or the prince)' as the primary and so governing truth, dealt with below; and from the meaning of 'the prison-house' as the laying waste of falsity, and therefore temptation, dealt with above in 5038, 5039, 5043. What the truth governing in a state of temptations is must first be discussed. With all who are undergoing temptations truth from the Lord is flowing in, and this truth rules and governs their thoughts, uplifting them every time they are given to doubt and also to feelings of despair. This truth is what that governing truth is, and it is the kind of truth which they have learned from the Word and from doctrine and which they themselves have confirmed. Other kinds of truth may also be called on at such times, but these do not govern those persons interiorly. Sometimes the truth governing them does not make itself clearly visible in their understanding but lies obscured, yet continues to govern. For the Lord's Divine flows into that governing truth and in so doing keeps the interior parts of the mind within its domain, so that when it comes out into the light the person undergoing temptation receives comfort from it and is uplifted by it.

[2] Not the actual truth but an affection for it is what the Lord uses to govern those undergoing temptations; for the Divine does not flow into anything except that which is regarded with affection. Truth that has been implanted and become rooted in a person interiorly has been implanted and become rooted there through affection. Absolutely nothing grows there without affection. Truth that has been implanted and become rooted through affection sticks in the mind, and it is recollected through an affection for it. Furthermore when that truth is recollected it also manifests the affection attached to it, an affection which in that person is a reciprocal one. This being what goes on in a person who undergoes temptations, no one is therefore allowed to experience any spiritual temptation until he reaches adult years and so has acquired some truth by means of which he may be governed. Without that truth he goes under, in which case his latter state is worse than his former one. From all this one may see what is implied by the truth governing in a state of temptations, meant by 'the governor of the prison-house'.

[3] The reason 'a prince (or a governor)' means a primary truth is that 'a king' in the internal sense means the truth itself, 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, and consequently because 'princes' are the king's chief subjects the primary features of that truth are meant by them. For this meaning of 'princes', see 1482, 2089; yet because those two paragraphs have not shown that meaning from other places in the Word, let some be introduced here: In Isaiah,

To us a boy is born, to us a son is given, on whose shoulder will be the government 1 - the prince of peace, increasing government 2 and peace [to which] there will be no end. Isaiah 9:6-7.

This refers to the Lord. 'The government upon his shoulder' means all Divine Truth in the heavens originating in Him, for the heavens are distinguished into separate principalities in keeping with the varieties of truth derived from good, which also explains why angels are called principalities. 'Peace' means the state of bliss in the heavens which inmostly affects what is good and true, 3780. This is why the Lord is called 'the prince of peace' and why it speaks of Him 'increasing government and peace to which there will be no end'.

[4] In the same prophet,

The princes of Zoan are foolish, the wise counsellors of Pharaoh. How do you say to Pharaoh, I am a son of the wise, a son of the kings of old? The princes of Zoan have become fools, the princes of Noph deluded, and they have led Egypt astray, the corner-stone of the tribes. Isaiah 19:11, 13.

This refers to Egypt, by which the Church's factual knowledge is meant, 4749, and so natural truth, which is the last and lowest degree of order. For the same reason Egypt is here called 'the corner-stone of the tribes', for by 'the tribes' are meant all aspects of truth in their entirety, 3858, 3862, 3926, 3939, 4060. Here however 'Egypt' is factual knowledge that perverts the truths known to the Church, and so is truths in the lowest degree of order that have been falsified, meant by 'the princes of Zoan and the princes of Noph'. The reason Egypt calls itself 'a son of the kings of old' is that the factual knowledge which existed in that land had its origin in the truths known to the Ancient Church. Actual truths are meant by 'kings', as shown above, and the truths known to the Ancient Church by 'the kings of old'.

[5] In the same prophet,

Asshur does not think what is right and his heart does not consider what is right, for his heart is to destroy, and to cut off nations not a few, for he says, Are not my princes kings? Isaiah 10:7-8.

'Asshur' stands for reasoning about Divine truths which gives rise to falsities, and so stands for perverted reason, 1186. Truths falsified in this way, that is, falsities, which are the product of reasoning and look altogether like truths, are meant when Asshur says 'Are not my princes kings?' As long as a person's mind is fixed on the historical sense of the letter he cannot see or consequently believe that 'Asshur' means reasoning, and that 'princes who are kings' means major falsities which are regarded as supreme truths. Still less can he believe this if he refuses to entertain the idea that there is something holier and more universal within the Divine Word than that which is seen in the literal sense. Yet in the internal sense 'Asshur' is used to mean in the Word nothing else than reason and reasoning, and 'kings' to mean actual truths, 'princes' the primary features of truth. Also, those in heaven have no knowledge as to what or who 'Asshur' may be, besides which angels put away from themselves the idea of a king or a prince; and when they detect this idea residing with man they transfer it to the Lord and then perceive that which goes forth from the Lord and which is the Lord's in heaven, namely His Divine Truth going forth from His Divine Good.

[6] In the same prophet,

Asshur will fall by the sword, not of man (vir), and a sword, not of man (homo), will devour him. Also his rock will pass away by reason of terror, and his princes will be dismayed by the ensign. Isaiah 31:8-9.

This too refers to Egypt, by which the Church's factual knowledge once it has been perverted is meant. Reasoning based on known facts regarding Divine truths which leads to perversion and falsification is meant by 'Asshur', those perverted and falsified truths being 'his princes'. 'The sword by which Asshur will fall' is falsity engaged in conflict with truth and bringing about the devastation of it, 2799, 4499.

In the same prophet,

The strength of Pharaoh will become shame for you, and trust in the shadow of Egypt ignominy, when his princes will be in Zoan. Isaiah 30:3-4.

'Princes in Zoan' stands for truths that have been falsified, and so stands for falsities, as above.

[7] In the same prophet,

The spoon-bill and the duck will possess it, and the owl and the raven will dwell in it; and he will stretch over it the line of emptiness, and the plumb-line of a waste place. Let them call its nobles who are not there a kingdom, and all its princes will be nothing. Isaiah 34:11-12.

'The spoon-bill', 'the duck', 'the owl', 'the raven' stand for varieties of falsity which arise when Divine truths in the Word are rendered valueless. The desolation and laying waste of truth is meant by 'the line of emptiness and the plumb-line of a waste', while the falsities, which are primary truths so far as the people described here are concerned, are meant by 'its princes'. In the same prophet,

I will render the princes of holiness profane, and I will give Jacob to utter destruction and Israel to reproaches. Isaiah 43:28.

'Rendering the princes of holiness profane' refers to holy truths. The annihilation of the truth known to the Church - the internal Church and the external - is meant by 'giving Jacob to utter destruction and Israel to reproaches', 'Jacob' being the external Church and 'Israel' the internal, see 4286.

[8] In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses, they and their princes. Jeremiah 17:25.

Anyone who understands the Word at this point according to its historical sense cannot know that anything deeper and holier lies hidden within these words than the idea that kings and princes will enter through the gates of the city in chariots and on horses, from which he gathers that the duration of the kingdom is meant. But one who is aware of what is meant by 'city' in the internal sense, and what is meant by 'kings', 'princes', 'the throne of David', and 'riding in chariots and on horses' sees deeper and holier matters in this description. For 'the city', which is Jerusalem, means the Lord's spiritual kingdom, 2117, 3654; 'kings' Divine Truths, as shown above; 'princes' the primary features of truth; 'the throne of David' the Lord's heaven, 1888; and 'riding in chariots and on horses' the existence in the Church of a spiritual understanding, 2760, 2761, 3217.

[9] In the same prophet,

O sword against the Chaldeans and against the inhabitants of Babel, and against its princes and against its wise men! O sword against the liars! O sword against its horses and against its chariots! Jeremiah 50:35-37.

'Sword' stands for truth engaged in conflict with falsity, and for falsity in conflict with truth and laying it waste, 2799, 4499. 'The Chaldeans' stands for those who profane truths, and 'the inhabitants of Babel' for those who profane good, 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327 (end). 'Princes' stands for falsities, which to such people are primary truths. 'Horses' stands for the Church's possession of understanding, and 'chariots' for its doctrinal teaching, the laying waste of these being meant by 'a sword against its horses and against its chariots'.

[10] In the same prophet,

How in His anger the Lord covers the daughter of Zion with a cloud! The Lord has swallowed up - He has not spared - all the dwelling-places of Jacob. He has destroyed in His wrath the strongholds of the daughter of Judah; He has cast them down to the ground; He has profaned the kingdom and her princes. The gates have sunk into the ground; He has broken in pieces her bars; her king and princes are among the nations. Lamentations 1:1, 2, 9.

'The daughter of Zion and Judah' stands for the celestial Church, in this case for that Church when it has been destroyed. 'The kingdom' stands for the truths of doctrine there, 2547, 4691, 'king' for truth itself, and 'princes' for the primary features of this truth.

[11] In the same prophet,

Our skins have been blackened like an oven because of the storms of famine; they have ravished women in Zion, virgins in the cities of Judah. Princes have been hung up by their hands. Lamentations 5:10-12.

'Princes hung up by their hands' stands for the fact that truths have been made profane, for being hung up represented the damnation brought about by profanation. And because being hung up represented that profanation the command was also given that when the people went whoring after Baalpeor and worshipped their gods, the princes were to be hung up before the sun, Numbers 25:1-4, since 'to go whoring after Baalpeor and to worship their gods' was to make worship profane.

In Ezekiel,

The king will mourn, and the prince will be wrapped in stupidity, and the hands of the people of the land will be all atremble; I will deal with them in their way. Ezekiel 7:27.

Here likewise 'the king' stands for truth in general, and 'the prince' for the primary features of it.

[12] In the same prophet,

The prince who is in the midst of them will be carried on the shoulder under darkness and will go forth; they will dig through the wall to lead out through it; he will cover his face, so that with the eye he does not see the earth. Ezekiel 12:12.

Here it is quite evident that 'the prince' does not mean a prince but truth known to the Church. When the words 'will be carried on the shoulder under darkness' are used in reference to it, the meaning is that total power is used to bear away among falsities, 'darkness' meaning falsities. 'Covering the face' means that truth is completely out of sight; 'so that with the eye he does not see the earth' means that nothing of the Church is visible, 'earth' or 'land' meaning the Church, see 661, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 4535. In Hosea,

The children of Israel will sit many days with no king and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim. Hosea 3:4.

[13] And in David,

All glorious is the king's daughter within, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Instead of your fathers will be your sons; you will set them as princes in the whole earth. Psalms 45:13-14, 16.

'The king's daughter' means the Lord's spiritual kingdom. It is called His spiritual kingdom by virtue of the Lord's Divine truth, which in this instance is described by means of 'clothing consisting of gold interweavings and of embroidered robes'. 'Sons' are the truths of that kingdom which are derived from the Lord's Divine, which are going to be 'the princes', that is, the primary features of it.

'The prince' who is described - he and his possession in the New Jerusalem and in the new land - in Ezekiel 44:3; 45:7-8, 17; 46:8, 10, 12, 16, 18; 48:21, means, in general, truth that is derived from the Lord's Divine. For 'the New Jerusalem' in these places, 'the New Temple', and 'the new land' are used to mean the Lord's kingdom in heaven and on earth, which kingdom is described here in Ezekiel by means of representatives such as figure elsewhere in the Word.

Fotnoter:

1. literally, principality or princely rule

2. literally, multiplying the principality or princely rule

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

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