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Lamentatsioonid 3

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1 Mina olen mees, kes nägi viletsust tema nuhtluse nuudi all.

2 Ta ajas mind ja pani mind käima pimeduses, mitte valguses.

3 Tõesti, ta pööras oma käe minu vastu ja tõstab seda minu vastu iga päev.

4 Ta kulutas mu liha ja naha, ta murdis mu luud.

5 Ta ehitas mu vastu kindluse ja ümbritses mind kibeduse ning vaevaga.

6 Ta pani mu istuma pimedusse nagu need, kes on ammu surnud.

7 Ta tegi mu ümber müüri ja ma ei pääse välja, ta pani mind raskeisse ahelaisse.

8 Kuigi ma hüüan ja karjun appi, summutab tema mu palved.

9 Ta tegi mu teele tahutud kividest müüri, rikkus mu teerajad.

10 Ta on mulle varitsevaks karuks, peidus olevaks lõviks.

11 Ta paiskas segi mu teed, kiskus mind lõhki, tegi mu lagedaks.

12 Ta tõmbas oma ammu vinna ja pani mind oma nooltele märgiks.

13 Ta laskis oma nooled mu neerudesse.

14 Ma olen kogu oma rahva naeruks, nende igapäevaseks pilkelauluks.

15 Ta toitis mind kibedate taimedega, jootis mind koirohuga.

16 Ta vajutas mu põrmu, laskis mu hambad kuluda sõmeras.

17 Jah, sina tõukasid mu hinge rahupõlvest välja, ma olen unustanud, mis on õnn.

18 Ma ütlen: Kadunud on mu jõud ja mu lootus Issanda peale.

19 Mõtle mu viletsusele ja kodutusele, koirohule ja mürgile!

20 Sina küll mõtled sellele, et mu hing on rõhutud.

21 Seda võtan ma südamesse, sellepärast loodan ma veel:

22 see on Issanda suur heldus, et me pole otsa saanud, sest tema halastused pole lõppenud:

23 need on igal hommikul uued - sinu ustavus on suur!

24 Issand on mu osa, ütleb mu hing, seepärast loodan ma tema peale.

25 Issand on hea neile, kes teda ootavad, hingele, kes teda otsib.

26 Hea on oodata kannatlikult Issanda päästet.

27 Hea on mehele, kui ta kannab iket oma nooruses.

28 Ta istugu üksi ja vakka, kui see on pandud ta peale!

29 Ta pistku oma suu põrmu - võib-olla on veel lootust!

30 Ta andku oma põsk sellele, kes teda lööb, et ta oleks küllalt teotatud!

31 Sest Issand ei tõuka ära igaveseks.

32 Kui ta on kurvastanud, siis ta ka halastab oma suure helduse pärast.

33 Sest ta ei alanda ega kurvasta inimlapsi mitte südamest.

34 Kui jalge alla tallatakse kõik vangid maal,

35 kui väänatakse mehe õigust Kõigekõrgema palge ees,

36 kui inimesele tehakse ülekohut tema riiuasjas - kas Issand seda ei näe?

37 Kes ütleb, et midagi sünnib, ilma et Issand oleks seda käskinud?

38 Eks tule Kõigekõrgema suust niihästi kuri kui hea?

39 Miks inimesed elus nurisevad? Igaüks nurisegu omaenese patu pärast!

40 Uurigem ja proovigem oma teid ja pöördugem tagasi Issanda juurde!

41 Tõstkem oma südamed ja käed Jumala poole taevas!

42 Me oleme üleastujad ja vastuhakkajad, sina ei andnudki meile andeks.

43 Sa oled peitunud vihasse, oled meid jälitanud, armuta surmanud.

44 Sa oled peitunud pilvesse, et palved ei pääseks läbi.

45 Sa oled teinud meid pühkmeiks ja jätisteks rahvaste seas.

46 Kõik meie vaenlased ajavad oma suu ammuli meie vastu.

47 Meile on tulnud hirm ja haud, hävitus ja hukkumine.

48 Veeojad voolavad mu silmist mu rahva tütre hävingu pärast.

49 Mu silmad voolavad lakkamatult, pisaratel ei ole pidamist,

50 kuni Issand vaatab taevast alla ja näeb.

51 Mu silm teeb mu hingele valu kõigi mu linna tütarde pärast.

52 Tõesti, nagu lindu küttisid mind need, kes põhjuseta on mu vaenlased.

53 Nad tahtsid mu elu kustutada kaevus ja pildusid mu peale kive.

54 Vesi tõusis mul üle pea, ma ütlesin: 'Nüüd olen kadunud!'

55 Ma hüüdsin su nime, Issand, sügavaimast kaevust.

56 Sina kuulsid mu hüüdu: 'Ära peida oma kõrva mu appihüüde eest, et saaksin kergendust!'

57 Sa olid ligi, kui ma sind hüüdsin, sa ütlesid: 'Ära karda!'

58 Sina, Issand, seletad mu hinge riiuasja, sina lunastad mu elu.

59 Sina, Issand, näed mu rõhumist, mõista mulle õigust!

60 Sina näed kogu nende kättemaksu, kõiki nende kavatsusi mu vastu.

61 Sina kuuled nende laimamist, Issand, kõiki nende kavatsusi minu vastu.

62 Mu vastaste huuled ja nende pomin on mu vastu iga päev.

63 Vaata, kas nad istuvad või tõusevad - mina olen nende pilkelaul.

64 Maksa neile kätte, Issand, nende kätetööd mööda!

65 Anna neile paadunud süda, tulgu su sajatus nende peale!

66 Aja neid taga raevus ja hävita nad Issanda taeva alt!

   

Iz Swedenborgovih djela

 

Arcana Coelestia #8941

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8941. 'You shall not build it with hewn ones' means that it must not be a product of self-intelligence. This is clear from the meaning of 'hewn stones' as the kinds of things which are products of self-intelligence, for 'stones' are truths, 8940, and chiselling or shaping them means producing or fashioning truths, or rather notions made to look like truths, out of the self, that is, out of self-intelligence. For the life in anything produced or fashioned by the self or self-intelligence is derived from the person; and such life is not life at all since the human self or proprium is nothing but evil, 210, 215, 694, 874-876, 987, 1047, 5660, 5786, 8480, whereas what is not derived from the self but from God does have life within it, since God is the source of all life. The subject here is worship of the Lord that springs from truth, for that kind of worship is meant by 'an altar of stones', 8940. .

[2] Truths that inspire worship of the Lord should be derived from nowhere other than the Word; for in every single part the Word has life from God. When truths are derived from the self they have as their end in view rank and prominence over everyone in the world, and also earthly possessions and wealth above everyone. Consequently they hold within them self-love and love of the world, thus all evils in their entirety, 7488, 8318. But truths derived from the Word have eternal life as their end in view; they hold within them love to the Lord and love towards the neighbour, thus all forms of good in their entirety. When truths are produced out of the self or self-intelligence they are the masters over the truths which come from God; for they employ the latter to add strength to themselves. But it ought to be the other way round, that is to say, the truths from God ought to be the masters, and those that are products of self-intelligence to be the servants. Products of the self or self-intelligence are called truths, but they are not really truths; they look like truths solely to outward appearances. For the literal sense of the Word is employed, and reasonings are brought in, to make them look like truths; but inwardly they are falsities. What these things are exactly, and what they are like, see above in 8932.

[3] In the world there are two semblances of religion that exist as a result of self-intelligence. One is that in which self-love and love of the world is everything; in the Word this semblance of religion is called Babel. Inwardly it is profane on account of self-love and love of the world, while outwardly it is holy on account of the Word, which people have employed to add strength to their own ideas. The other semblance of religion is that in which the inferior light of the natural order is everything. Those with this kind of religion acknowledge nothing to be true which they do not apprehend. Some belonging to this seeming religion acknowledge the Word, yet they employ it to add strength to their own ideas; thus they treat it as their servant. Others however do not acknowledge the Word; instead they identify the Divine with the natural order. For the light in which they see, being the inferior light of the natural order, shines only within the natural order and cannot be made brighter by the superior light of heaven, because they cast aside the Word, the source of all enlightenment. Those belonging to both the latter and the former semblances of religion are in hell, because they are devoid of heavenly life, which they cannot receive because they have cast the Word aside. And those of them who have employed the Word to add strength to their own ideas have set no value at all on it in their hearts; yet because it has had power and authority among the common people they have used it to serve them in this way, in order that false notions fashioned by their own intelligence might thereby be validated. From all this one may see what is meant in the spiritual sense by the command that no altar of hewn stones was to be built.

[4] 'Hewn stone' means that which is a product of self-intelligence in the following places as well: In Isaiah,

In order that [all] the people may know, Ephraim and the inhabitant of Samaria, on account of pride and arrogance of heart, saying, The bricks have fallen and we will build from hewn stone. Isaiah 9:9-10.

In Jeremiah,

Even if I cry and shout, He has shut out my prayers. He has fenced round my ways with hewn stone, He has overturned my paths. Lamentations 3:8-9.

In Amos,

Because you tread down the crushed, and seize from him the burden of grain, you will build houses of hewn stone, yet you will not dwell in them. Amos 5:11.

'Hewn stone' here stands for the kinds of things that self-intelligence produces in matters of faith.

[5] Since those things were meant by 'hewn stone', the altar first built in the land of Canaan by the children of Israel after they crossed the Jordan was built of unhewn stones; for crossing over Jordan represented introduction into the Lord's kingdom, which is accomplished by means of the truths of faith. That altar is spoken of as follows in Joshua,

Joshua built an altar to Jehovah God of Israel on Mount Ebal, as Moses the servant of Jehovah had commanded the children of Israel, An altar of whole stones over which no one has wielded any iron tool. 1 Joshua 8:30-31; Deuteronomy 27:1-8.

[6] The temple in Jerusalem likewise was built of whole, not hewn, stones. This is referred to in the first Book of Kings as follows,

As regards the house itself, when it was being built it was built of whole stone, as it had been brought [there]; for not a hammer or axe, [nor] any tool of iron, was heard in the house while it was being built. 1 Kings 6:7.

For by 'the temple of the Lord' was represented the Lord in respect of Divine Truth. The Lord Himself teaches that He was represented by the temple, in John 2:19, 21-22; and the reason why He was represented in respect of Divine Truth was that Divine Truth was taught there. This also was why it was built of stones; for 'stones' meant Divine Truth, 8940. And it also explains why the Lord was called 'the Stone of Israel', 6426.

[7] From all this one may now see what was meant by the stone of the altar, and also what was meant by the stone of the temple, as well as what was meant by the requirement that they were to be whole stones, and not hewn, namely this: Religion should be composed of truths derived from the Lord, thus from the Word, and not from self-intelligence. Products of self-intelligence are also described in the following way in Isaiah,

The craftsman casts a graven image, and a goldsmith overlays it with gold and casts silver chains for it. He seeks a skilled 2 craftsman to make ready a graven image. Isaiah 40:19-20.

'A graven image' stands for some religious fabrication that is a product of the proprium or self, put forward to be venerated as what is Divine, 8869. 'The craftsman' stands for those who from self produce and fashion things. Their attempt to make these things look like truths is described by '[a goldsmith! overlays it with gold, and casts chains made of silver' and 'he seeks a skilled craftsman'.

[8] In the same prophet,

Makers of the graven image, all are vanity. All his companions will be ashamed; and the workmen themselves ... He fashions the iron with tongs, and works it with the coals, and forms it with sharp hammers; so he makes it with his strong arm. 3 He fashions pieces of wood, stretches out a cord, and marks it off with a ruler. He makes it into its angles, and marks it out with a ring, so that he may make it in the form of a man (vir), according to the beauty of a human being, to dwell in the house. Isaiah 44:9, 11-13.

This too describes a religious fabrication that is a product of self-intelligence. Something similar occurs in Jeremiah,

The customs 4 of the nations are vanity. Since indeed one cuts out wood from the forest, the work of the hands of the workman using an axe, he decorates it with silver and gold; and they make it firm 5 with pegs and hammers. Jeremiah 10:3-4.

And also in Hosea,

Nonetheless they now sin more and more, and make for themselves a molten image from silver, idols by their own intelligence, completely the work of craftsmen. Hosea 13:2

A religious fabrication, produced out of self-intelligence and not derived from the Word, is meant in the internal sense by 'idols' and 'strange gods', by 'molten images' and 'graven images'. Products of the self are nothing else; for in themselves they are dead, even though venerated as living.

Bilješke:

1. literally, upon which he has not moved iron

2. literally, intelligent

3. lit the arm of his strength

4. lit statutes

5. The Latin means he makes firm but the Hebrew means they make firm, which Swedenborg has in other places where he quotes this verse.

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

Iz Swedenborgovih djela

 

Arcana Coelestia #8478

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8478. 'Let no one leave any of it until the morning' means that they must not be anxious to acquire it of themselves. This is clear from the fact that the manna was given every morning and that worms bred in what was left over, meaning that the Lord provides people's requirements every day and that for this reason they ought not to be anxious to acquire them of themselves. The same thing is meant by daily bread in the Lord's Prayer and also by the Lord's words in Matthew,

Do not be anxious for your soul, what you are going to eat or what you are going to drink, nor for your body, what you are going to put on. Why be anxious about clothing? Consider the lilies of the field, how they grow; they do not toil, nor do they spin. Do not therefore be anxious, so that you say, What shall we eat? or What shall we drink? or What shall we wear? For all these things the gentiles seek. Does not your heavenly Father know that you have need of all these things? Seek first the kingdom of God 1 and its righteousness, then all these things will be added to you. Do not therefore be anxious about the morrow; for the morrow will take care of the things that belong to it. Matthew 6:25-end.

Similar words occur in Luke 12:11-12, 22-31.

[2] The present verse and the one that follows refer in the internal sense to concern for the morrow, a concern which was not only forbidden but also condemned. The forbiddance of it is meant by their being told not to leave any of the manna till the morning, and the condemnation of it is meant by worms breeding in any they did leave and its becoming putrid. Anyone who does not view the matter from anywhere beyond the sense of the letter may think that all concern for the morrow is to be avoided, which being so, people should then await their requirements every day from heaven. But a person who views it from a position deeper than the literal meaning, that is, who views it from the internal sense, may recognize what concern for the morrow is used to mean - not concern to obtain food and clothing for oneself, and also resources for the future; for it is not contrary to order to make provision for oneself and one's dependents. But people are concerned about the morrow when they are not content with their lot, do not trust in God but in themselves, and have solely worldly and earthly things in view, not heavenly ones. These people are ruled completely by anxiety over the future, and by the desire to possess all things and exercise control over all other people. That desire is kindled and grows greater and greater, till at length it is beyond all measure. They grieve if they do not realize the objects of their desires, and they are distressed at the loss of them. Nor can they find consolation, for in times of loss they are angry with the Divine. They reject Him together with all belief, and curse themselves. This is what those concerned for the morrow are like.

[3] Those who trust in the Divine are altogether different. Though concerned about the morrow, yet are they unconcerned, in that they are not anxious, let alone worried, when they give thought to the morrow. They remain even-tempered whether or not they realize desires, and they do not grieve over loss; they are content with their lot. If they become wealthy they do not become infatuated with wealth; if they are promoted to important positions they do not consider themselves worthier than others. If they become poor they are not made miserable either; if lowly in status they do not feel downcast. They know that for those who trust in the Divine all things are moving towards an everlasting state of happiness, and that no matter what happens at any time to them, it contributes to that state.

[4] It should be recognized that Divine providence is overall, that is, it is present within the smallest details of all, and that people in the stream of providence are being carried along constantly towards happier things, whatever appearance the means may present. Those in the stream of providence are people who trust in the Divine and ascribe everything to Him. But those not in the stream of providence are people who trust in themselves alone and attribute everything to themselves; theirs is a contrary outlook, for they take providence away from the Divine and claim it as their own. It should be recognized also that to the extent that anyone is in the stream of providence he is in a state of peace; and to the extent that anyone is in a state of peace by virtue of the good of faith, he is in Divine providence. These alone know and believe that the Lord's Divine providence resides within every single thing, indeed within the smallest details of all, as has also been shown in 1919 (end), 4329, 5122 (end), 5894 (end), 6058, 6481-6486, 6490, 7004, 7007, as well as that Divine providence has what is eternal in view, 6491.

[5] Those with the contrary outlook are scarcely willing to allow any mention of providence. Instead they put every single thing down to prudence; and what they do not put down to prudence they put down to fortune or to chance. Some put it down to fate, which they do not ascribe to the Divine but to natural forces. They call those people simple who do not attribute all things to themselves or to natural forces. From all this one may again see what those people are like who are concerned for the morrow, and what those are like who are not concerned for the morrow.

Bilješke:

1. The Latin means the heavens but the Greek means God, which Swedenborg has in most other places where he quotes this verse.

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