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Klagesangene 3

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1 Jeg er den mann som har sett elendighet under hans vredes ris.

2 Mig har han ledet og ført i mørke og ikke i lys.

3 Bare mot mig vender han atter og atter sin hånd den hele dag.

4 Han lot mitt kjøtt og min hud fortæres; han knuste mine ben.

5 Han bygget en mur mot mig og omringet mig med bitterhet og møie.

6 På mørke steder lot han mig bo som de for lenge siden døde.

7 Han murte igjen for mig, så jeg ikke kan komme ut; han gjorde mine lenker tunge.

8 Om jeg enn ropte og skrek, lukket han sitt øre for min bønn.

9 Han tilmurte mine veier med hugne stener, mine stier gjorde han krokete.

10 En lurende bjørn var han mot mig, en løve i skjul.

11 Mine veier gjorde han til avveier, han sønderrev mig og ødela mig.

12 Han spente sin bue og stilte mig op til mål for sin pil.

13 Han lot sitt koggers sønner fare inn i mine nyrer.

14 Jeg er blitt til latter for alt mitt folk, til en spottesang for dem hele dagen.

15 Han mettet mig med bitre urter, han gav mig rikelig malurt å drikke.

16 Han knuste mine tenner, han gav mig småsten å ete, han trykte mig ned i asken.

17 Du forkastet mig og tok bort min fred; jeg glemte det som godt er,

18 og jeg sa: Det er forbi med min kraft og mitt håp til Herren.

19 Kom i hu min elendighet og min landflyktighet - malurt og galle!

20 Min sjel kommer det i hu og er nedbøiet i mig.

21 Dette vil jeg ta mig til hjerte, derfor vil jeg håpe:

22 Herrens miskunnhet er det at det ikke er forbi med oss; for hans barmhjertighet har ennu ikke ende.

23 Den er ny hver morgen, din trofasthet er stor.

24 Herren er min del, sier min sjel; derfor håper jeg på ham.

25 Herren er god mot dem som bier efter ham, mot den sjel som søker ham.

26 Det er godt at en bier i stillhet efter Herrens frelse.

27 Det er godt for en mann at han bærer åk i sin ungdom,

28 at han sitter ene og tier, når han* legger byrder på ham, / {* Herren.}

29 at han trykker sin munn i støvet og sier: Kanskje det ennu er håp -

30 at han vender sitt kinn til den som slår ham, lar sig mette med hån.

31 For Herren forkaster ikke til evig tid,

32 men om han bedrøver, så forbarmer han sig igjen efter sin rike miskunnhet;

33 for det er ikke av hjertet han plager eller bedrøver menneskenes barn.

34 Når nogen knuser alle jordens fanger under sine føtter,

35 bøier mannens rett for den Høiestes åsyn

36 eller gjør en mann urett i hans sak - mon Herren ikke ser det?

37 Hvem talte så det skjedde, uten at Herren bød det?

38 Er det ikke fra den Høiestes munn både de onde og de gode ting utgår?

39 Hvorfor klager et menneske som lever? Enhver klage over sin egen synd!

40 La oss ransake våre veier og granske dem, og la oss vende om til Herren!

41 La oss løfte vårt hjerte og våre hender til Gud i himmelen!

42 Vi har syndet og vært gjenstridige; du har ikke tilgitt.

43 Du innhyllet dig i vrede og forfulgte oss; du slo ihjel, du sparte ikke.

44 Du innhyllet dig i skyer, så ingen bønn trengte igjennem.

45 Til skarn og utskudd gjorde du oss midt iblandt folkene.

46 De spilte op sin munn mot oss alle våre fiender.

47 Gru og grav er blitt oss til del, ødeleggelse og undergang.

48 Bekker av tårer rinner fra mitt øie fordi mitt folks datter er gått under.

49 Mitt øie rinner og har ikke ro, det får ingen hvile,

50 før Herrens øie ser ned fra himmelen.

51 Mitt øie volder min sjel smerte for alle min stads døtres skyld.

52 Hårdt jaget de mig som en fugl de som var mine fiender uten årsak.

53 De vilde gjøre ende på mitt liv, de vilde kaste mig i brønnen, og de kastet sten på mig.

54 Vannene strømmet over mitt hode; jeg sa: Jeg er fortapt.

55 Jeg påkalte ditt navn, Herre, fra den dypeste brønn.

56 Du hørte min røst; lukk ikke ditt øre for mitt rop, men la mig få lindring!

57 Du var nær den dag jeg kalte på dig; du sa: Frykt ikke!

58 Herre, du har ført min sjels sak, du har frelst mitt liv.

59 Herre, du har sett den urett jeg har lidt; døm i min sak!

60 Du har sett all deres hevn, alle deres onde råd mot mig.

61 Du har hørt deres hån, Herre, alle deres onde råd mot mig,

62 mine motstanderes tale og deres tanker mot mig den hele dag.

63 Akt på dem når de sitter, og når de står op! De synger spottesanger om mig.

64 Du vil gjøre gjengjeld mot dem, Herre, efter deres henders gjerning.

65 Du vil legge et dekke over deres hjerte, din forbannelse vil bli dem til del.

66 Du vil forfølge dem i vrede og ødelegge dem, så de ikke mere finnes under Herrens himmel.

   

Komentář

 

Skin

  

'Skins' or 'hides' signify external things, because the hide is the outermost organ of an animal where its interiors extend, the same as with a person's dermis or skin. 'Skin' corresponds to truth or to falsity in the extremes. See Arcana Coelestia 1835, 10036, and Apocalypse Explained 386. 'Skin,' as in Job 19:26, means the natural degree a person has with him after death.

In Exodus 22:27, this signifies things that are relatively external. (Arcana Coelestia 9215)

In Exodus 34:29, this signifies the internal of the Word shining from the external. (Arcana Coelestia 10691)

In Job 19:20, this signifies being not entirely in falsities. (Apocalypse Explained 556[11])

In Jeremiah 13:23, this signifies that evil cannot change its nature. (Apocalypse Explained 780[5])

In Genesis 3:21, this signifies that the Lord instructed them in spiritual and natural good. (Arcana Coelestia 292)

In Genesis 27:16, this signifies the external truths of domestic good. (Arcana Coelestia 3540)

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Arcana Coelestia # 3540

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3540. 'And she put the skins of the kids of the she-goats' means the external truths clothing homeborn good. This is clear from the meaning of 'skins' as external things, dealt with below, and from the meaning of 'the kids of the she-goats', coming as they did from the flock bred within the homestead, as the truths which clothe homeborn good, dealt with in 3518, 3519, where it is also evident what homeborn good is and what truths from that source are. Any good whatever has its own truths, and any truths whatever have their own good. And they must be joined together - good to truths - if anything at all is to exist. The reason why 'skins' means external things is that the skin is the outer covering of an animal to which its exterior parts extend, even as the skin or the cuticles is such with a human being. The latter receives its spiritual meaning from what is representative in the next life, where there are people who belong to the province of the skin. These will in the Lord's Divine mercy be described at the ends of chapters below where the Grand Man will be presented as a separate subject. They are people in whom none but external good and the truths which go with this are present. This is why the skin, human or animal, means things that are external. The same is also evident from the Word, as in Jeremiah,

On account of the greatness of your iniquity your skirts have been uncovered, your heels have suffered violence. Can the Ethiopian change his skin and the leopard its spots? Also are you able to do good, having been taught to do evil? Jeremiah 13:22-23.

Here 'skirts' means external truths, 'heels' the lowest goods - 'the heel' and 'shoes' being the lowest natural things, see 259, 1748. And because those truths and goods, as it is said, spring from evil, they are compared to an 'Ethiopian', who was black, and his 'skin', and also to 'a leopard and its spots'.

[2] In Moses,

If you take your neighbour's clothing as a pledge you shall restore it to him before the sun goes down; for this is his only covering; it is his clothing for his skin, in which he will lie down. Exodus 22:26-27.

Inasmuch as all the laws contained in the Word, including civil and judicial ones, have a correspondence with laws in heaven concerning what is good and true, and from this correspondence came to be laid down, so it was with the law just quoted. For why else would it have ever been laid down that they were to restore clothing that had been pledged before the sun went down, and why else is it said that 'it is his clothing for his skin, in which he lies down'? The correspondence is evident from the internal sense, which is that people were not to cheat their neighbour of external truths, which are the matters of doctrine by which they conduct their lives, and also religious observances - 'clothing' meaning such truths, see 297, 1073, 2576, and 'the sun' the good of love or of life that ensues from those truths, 1529, 1530, 2441, 2495. The prevention of that good from perishing is meant by the statement about the restoration of the pledge before the sun went down. And since the things laid down in those laws are the external coverings of interior things, or the outermost aspects of these, the words 'his clothing for his skin in which he lies down' are used.

[3] Because 'skins' meant external things it was commanded that there should be for the tent a covering made of red ram skins and over that a covering of badger skins, Exodus 26:14. For the tent was representative of the three heavens, and so of the celestial and spiritual things of the Lord's kingdom. The curtains enveloping it represented natural things, which are external, 3478; and these are the ram skins and the badger skins. And since external things are those which cover internal, or natural things are those which cover spiritual and celestial, in the way that the body does the soul, that command was therefore given. It was for a like reason commanded that when the camp was on the move Aaron and his sons were to cover the ark of the testimony with the veil and were to place a badger-skin covering over it. And over the table and what was on it they were to spread a twice-dyed scarlet cloth and then cover that with a badger-skin covering. They were likewise required to place the lampstand and all its vessels under a covering made of badger skin - also all the vessels for ministering they were to place under a violet cloth, and then cover them with a badger-skin covering, Numbers 4:5-6, 8, 10-12. Anyone who thinks about the Word in a devout way may see that Divine things were represented by all these objects, such as the ark, the table, the lampstand, and the vessels for ministering, also the coverings of twice-dyed scarlet and of violet, as well as the coverings of badger skin, and that these objects represented Divine things contained within external ones.

[4] Because the prophets represented those who teach, and therefore represented teaching from the Word concerning what is good and true, 2534; and because Elijah represented the Word itself, 2762, as also did John, who for that reason is called the Elijah who is to come, Matthew 17:10-13; and in order that these might represent the nature of the Word in its external form, that is, in the letter,

Elijah wore a skin girdle around his loins. 2 Kings 1:8. And John had a garment of camel hair and a skin girdle around his waist. Matthew 3:4.

Because animal 'skin' and human 'skin' means external things, which in relation to spiritual and celestial are natural things, and because it was customary in the Ancient Church to speak and to write by means of meaningful signs, reference is also made to both types of skin, and with the same meaning, in Job, a book of the Ancient Church. This becomes clear from a number of places in that book, including the following,

I know my Redeemer; He is alive; and at the last He will rise above the dust; and afterwards these things will be encompassed by my skin, and out of my flesh shall I see God. Job 19:25-26.

'Encompassed by skin' stands for the natural as it exists with someone after he has died, dealt with in 3539. 'Out of one's flesh seeing God' is doing so from a proprium made alive. For the proprium is meant by 'flesh', see 148, 149, 780; and the Book of Job is a book of the Ancient Church, a fact which is evident, as has been stated, from its style which draws on representatives and meaningful signs. It is not however one of the books called the Law and the Prophets, the reason being that it has no internal sense in which the one subject is the Lord and His kingdom. For it is this alone that determines whether any book is a Book of the true Word.

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