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Jeremijine tužbalice 2

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1 Kako obastre Gospod oblakom u gnevu svom kćer sionsku! Svrže s neba na zemlju slavu Izrailjevu, i ne opomenu se podnožja nogu svojih u dan gneva svog!

2 Gospod potre nemilice sve stanove Jakovljeve, razvali u gnevu svom gradove kćeri Judine, i na zemlju obori, oskvrni carstvo i knezove njegove.

3 Odbi u žestokom gnevu sav rog Izrailju, obrati natrag desnicu svoju od neprijatelja, i raspali se na Jakova kao oganj plameni, koji proždire sve oko sebe.

4 Nateže luk svoj kao neprijatelj, podiže desnicu svoju kao protivnik, i pobi sve što beše drago očima; na šator kćeri sionske prosu kao oganj gnev svoj.

5 Gospod posta kao neprijatelj; potre Izrailja, potre sve dvore njegove, raskopa sve gradove njegove, i umnoži kćeri Judinoj žalost i jad.

6 Razvali mu ogradu kao vrtu; potre mesto sastancima njegovim; Gospod vrže u zaborav na Sionu praznike i subotu, i u žestini gneva svog odbaci cara i sveštenika.

7 Odbaci Gospod oltar svoj, omrze na svetinju svoju, predade u ruke neprijateljima zidove dvora sionskih; stade ih vika u domu Gospodnjem kao na praznik.

8 Gospod naumi da raskopa zid kćeri sionske, rasteže uže, i ne odvrati ruke svoje da ne zatre, i ojadi opkop i zid, iznemogoše skupa.

9 Utonuše u zemlju vrata njena, polomi i potre prevornice njene; car njen i knezovi njeni među narodima su; zakona nema, i proroci njeni ne dobijaju utvare od Gospoda.

10 Starešine kćeri sionske sede na zemlji i ćute, posule su prahom glavu i pripasale kostret; oborile su k zemlji glave svoje devojke jerusalimske.

11 Iščileše mi oči od suza, utroba se moja uskolebala, prosipa se na zemlju jetra moja od pogibli kćeri naroda mog, jer deca i koja sisaju obamiru na ulicama gradskim.

12 Govore materama svojim: Gde je žito i vino? Obamiru kao ranjenici na ulicama gradskim, i ispuštaju dušu svoju u naručju matera svojih.

13 Koga ću ti uzeti za svedoka? S čim ću te izjednačiti, kćeri jerusalimska? Kakvu ću ti priliku naći, da te utešim, devojko, kćeri sionska? Jer je nesreća tvoja velika kao more, ko će te isceliti?

14 Proroci tvoji prorokovaše ti laž i bezumlje, i ne otkrivaše bezakonja tvog da bi odvratili ropstvo tvoje; nego ti kazivaše utvare lažne i koje će te prognati.

15 Pljeskaju rukama nad tobom svi koji prolaze, zvižde i mašu glavom za kćerju jerusalimskom: To li je grad, za koji govorahu da je prava lepota, radost svoj zemlji?

16 Razvaljuju usta na te svi neprijatelji tvoji, zvižde i škrguću zubima govoreći: Proždresmo; ovo je doista dan koji čekasmo; dočekasmo, videsmo.

17 Učini Gospod šta naumi, ispuni reč svoju, koju kaza odavna; razori nemilice i razveseli tobom neprijatelja, podiže rog protivnicima tvojim.

18 Viče srce njihovo ka Gospodu: Zide kćeri sionske, prolivaj potokom suze dan i noć, ne daj sebi mira, i zenica oka tvog da ne staje.

19 Ustani, viči obnoć, u početku straže, prolivaj srce svoje kao vodu pred Gospodom, podiži k Njemu ruke svoje za dušu dece svoje koja obamiru od gladi na uglovima svojih ulica.

20 Pogledaj, Gospode, i vidi, kome si ovako učinio. Eda li žene jedu porod svoj, decu koju nose u naručju? Eda li se ubija u svetinji Gospodnjoj sveštenik i prorok?

21 Leže na zemlji po ulicama deca i starci, devojke moje i mladići moji padoše od mača, pobio si ih u dan gneva svog i poklao ne žaleći.

22 Sazvao si kao na praznik strahote moje od svuda, i u dan gneva Gospodnjeg niko ne uteče niti osta. Koje na ruku nosih i othranih, njih mi neprijatelj moj pobi.

   

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Apocalypse Explained # 606

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606. Verse 5. And the angel whom I saw standing upon the sea and upon the earth, signifies the Lord, to whom all things of heaven and the church are subject. This is evident from the signification of "the angel coming down from heaven," as being the Lord (See above, n. 593); and from the signification of "standing upon the sea and upon the earth," as being to whom all things of heaven and the church are subject (See also above, n. 600, since "standing upon them" signifies that they are subject to Him. Thus in David:

Thou madest Him to have dominion over the works 1 of Thy hands; Thou hast put all things under His feet (Psalms 8:6).

This is said of the Lord; His dominion over all things of heaven and the church is meant by "all things are put under His feet." And in Isaiah:

I will make the place of My feet honorable (Isaiah 60:13).

"The place of the Lord's feet" in a general sense means all things of heaven and the church, since the Lord as a sun is above the heavens; but in a particular sense "the place of His feet" signifies the church, for the Lord's church is with men in the natural world, and the natural is the lowest, into which the Divine closes, and upon which it as it were subsists. This is why the church on the earth is also called "the footstool of the Lord," as in the same:

The earth is My footstool (Isaiah 66:1; Matthew 5:35).

Also in Lamentations:

He hath cast down from the heavens unto the earth the splendor of Israel, and doth not remember His footstool (Lamentations 2:1).

And in David:

We will come into His tabernacles, we will bow down at His footstool (Psalms 132:7).

This is said of the Lord, and "His footstool" signifies the church on the earth.

[2] From this it can be seen that "to stand upon the sea and upon the earth" signifies in reference to the Lord that all things of heaven and the church are subject to Him. But "sea and earth upon which He set His feet," signify in particular the lowest heaven and the church on earth, as has just been said; for the higher parts of the body belonging to an angel signify the higher heavens, because they correspond to them; for the inmost heaven corresponds to the head, and the middle heaven to the breast down to the loins, and the ultimate heaven to the feet, but the church on the earth to the soles of the feet, consequently the church is meant by "His footstool." From this correspondence it can be concluded what the "angel (by whom is meant the Lord) standing upon the sea and upon the earth" represented in general and in particular, namely, that He represented the universal heaven; for the Lord is heaven, and His Divine Human forms heaven to an image of itself. This is why the whole heaven is in the sight of the Lord as one man, and corresponds to all things of man, therefore heaven also is called the Greatest Man. (Respecting this see what is said in the work on Heaven and Hell 59-102.)

Poznámky pod čarou:

1. Latin has "all," Hebrew "works," as is also found in AC 342, 513, 650, 1100.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.