聖書

 

Klagelieder 1

勉強

1 Wie liegt die Stadt so wüste, die voll Volks war! Sie ist wie eine Witwe. Die eine Fürstin unter den Heiden und eine Königin in den Ländern war, muß nun dienen.

2 Sie weinet des Nachts, daß ihr die Tränen über die Backen laufen. Es ist niemand unter allen ihren Freunden, der sie tröste; alle ihre Nächsten verachten sie und sind ihre Feinde worden.

3 Juda ist gefangen im Elend und schwerem Dienst; sie wohnet unter den Heiden und findet keine Ruhe; alle ihre Verfolger halten sie übel.

4 Die Straßen gen Zion liegen wüste, weil niemand auf kein Fest kommt; alle ihre Tore stehen öde; ihre Priester seufzen, ihre Jungfrauen sehen jämmerlich, und sie ist betrübt.

5 Ihre Widersacher schweben empor, ihren Feinden gehet es wohl; denn der HERR hat sie voll Jammers gemacht um ihrer großen Sünden willen; und sind ihre Kinder gefangen vor dem Feinde hingezogen.

6 Es ist von der Tochter Zion aller Schmuck dahin. Ihre Fürsten sind wie die Widder, die keine Weide finden und matt vor dem Treiber hergehen.

7 Jerusalem denkt in dieser Zeit, wie elend und verlassen sie ist, und wieviel Gutes sie von alters her gehabt hat, weil all ihr Volk daniederliegt unter dem Feinde und ihr niemand hilft; ihre Feinde sehen ihre Lust an ihr und spotten ihrer Sabbate.

8 Jerusalem hat sich versündiget, darum muß sie sein wie ein unrein Weib. Alle, die sie ehrten, verschmähen sie jetzt, weil sie ihre Scham sehen; sie aber seufzet und ist zurückgekehret.

9 Ihr Unflat klebet an ihrem Saum. Sie hätte nicht gemeinet, daß ihr zuletzt so gehen würde. Sie ist ja zu greulich heruntergestoßen und hat dazu niemand, der sie tröstet. Ach, HERR, siehe an mein Elend; denn der Feind pranget sehr!

10 Der Feind hat seine Hand an alle ihre Kleinode gelegt; denn sie mußte zusehen, daß die Heiden in ihr Heiligtum gingen, davon du geboten hast, sie sollten nicht in deine Gemeine kommen.

11 All ihr Volk seufzet und gehet nach Brot; sie geben ihre Kleinode um Speise, daß sie die Seele laben. Ach, HERR, siehe doch und schaue, wie schnöde ich worden bin!

12 Euch sage ich allen, die ihr vorübergehet: Schauet doch und sehet, ob irgendein Schmerz sei wie mein Schmerz, der mich getroffen hat. Denn der HERR hat mich voll Jammers gemacht am Tage seines grimmigen Zorns.

13 Er hat ein Feuer aus der Höhe in meine Beine gesandt und dasselbige lassen walten; er hat meinen Füßen ein Netz gestellet und mich zurückgeprellet; er hat mich zur Wüste gemacht, daß ich täglich trauern muß.

14 Meine schweren Sünden sind durch seine Strafe erwachet und mit Haufen mir auf den Hals kommen, daß mir alle meine Kraft vergehet. Der HERR hat mich also zugerichtet, daß ich nicht aufkommen kann.

15 Der HERR hat zertreten alle meine Starken, so ich hatte; er hat über mich ein Fest ausrufen lassen, meine junge Mannschaft zu verderben. Der HERR hat der Jungfrauen Tochter Juda eine Kelter treten lassen.

16 Darum weine ich so, und meine beiden Augen fließen mit Wasser, daß der Tröster, der meine Seele sollte erquicken, ferne von mir ist. Meine Kinder sind dahin, denn der Feind hat die Oberhand gekriegt.

17 Zion streckt ihre Hände aus, und ist doch niemand, der sie tröste; denn der HERR hat rings um Jakob her seinen Feinden geboten, daß Jerusalem muß zwischen ihnen sein wie ein unrein Weib.

18 Der HERR ist gerecht; denn ich bin seinem Munde ungehorsam gewesen. Höret, alle Völker, und schauet meinen Schmerz! Meine Jungfrauen und Jünglinge sind ins Gefängnis gegangen.

19 Ich rief meine Freunde an, aber sie haben mich betrogen. Meine Priester und Ältesten in der Stadt sind verschmachtet, denn sie gehen nach Brot, damit sie ihre Seele laben.

20 Ach, HERR, siehe doch, wie bange ist mir, daß mir's im Leibe davon wehe tut! Mein Herz wallet mir in meinem Leibe; denn ich bin hochbetrübt. Draußen hat mich das Schwert und im Hause hat mich der Tod zur Witwe gemacht.

21 Man höret es wohl, daß ich seufze, und habe doch keinen Tröster; alle meine Feinde hören mein Unglück und freuen sich; das machst du. So laß doch den Tag kommen, den du ausrufest, daß ihnen gehen soll wie mir.

22 Laß alle ihre Bosheit vor dich kommen und richte sie zu, wie du mich um aller meiner Missetat willen zugerichtet hast; denn meines Seufzens ist viel, und mein Herz ist betrübt.

解説

 

Judah

  

The 'city of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor.

(参照: Apocalypse Explained 850)

スウェーデンボルグの著作から

 

Apocalypse Explained#702

この節の研究

  
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702. And there were lightnings, voices, and thunders, signifies that at that time in the lower parts where the evil are there were conflicts and disturbances of the thoughts, and reasonings from evils and falsities respecting goods and truths. This is evident from the signification of "lightnings, voices, and thunders," as being enlightenment, thoughts, and perceptions (of which above, n. 273; and in the contrary sense, as here, conflicts and disturbances of the thoughts, and reasoning from evils and falsities respecting the goods and truths of the church (of which above, n. 498. In a strict sense "lightnings" signify the darkenings of the understanding, "voices" reasonings, and "thunders" conclusions respecting falsity from evil, and because from these, according to the state of the interiors with them there then arise conflicts and disturbances of the affections and thoughts, and consequent reasonings from evils and falsities respecting the goods and truths of the church, therefore from logical connection with what precedes, this is what these words signify. It was evident that "the lightnings, voices, and thunders," also "the earthquake and great hail" occurred in the lower parts, since it was in the higher parts that the "temple" and "the ark of the Covenant in the temple" were seen, which signify the appearing of a new heaven where there is worship of the Lord, and a representation of Divine truth through which there is conjunction, as can be seen from the explanation above; and from this it follows that these things occurred in the lower parts through influx from the higher heavens. That such things occurred in the lower parts through influx out of the higher heavens has already been made clear. But since these are such things as do not fall into anyone's understanding except through living revelation and consequent knowledge respecting the influx of higher things into lower in the spiritual world, so as these things have been revealed to me, and have thus been made known to me, I will briefly explain this arcanum.

[2] In the spiritual world, by which are meant both the heavens and the hells, the arrangement is such that the heavens are like expanses one above another, and under the heavens is the world of spirits, and under this are the hells, one below another. Influx from the Lord takes place according to this consecutive arrangement, thus through the inmost heaven into the middle, and through this into the lowest, and from these in their order into the hells which lie beneath. The world of spirits is between, and receives influx both from the heavens and from the hells, each one there according to the state of his life.

[3] But this arrangement of the heavens and of the hells underwent changes from one judgment to another, for the reason that the men who arrived from the earth, of whom the heavens and the hells are constituted, had various affections, some more or less spiritual or internal, and some more or less natural or external. And as the Lord does evil to no one, but good to all, He permitted those who had lived a moral and as it were spiritual life in externals from custom and habit in the world, however interiorly they were conjoined with hell, to form for themselves in the world of spirits a similitude of heaven in various places; and then the heavens above them and the hells below them were so arranged that their interiors through which they were conjoined with hell might be as far as possible kept closed, while their exteriors through which they were conjoined with the lowest heaven were kept open. And then it was provided that the higher heavens should not flow in immediately, because by immediate influx their interiors which were infernal would be opened, and their exteriors which were as it were spiritual would be closed; for the influx of the higher heavens is into the interiors, which are properly the spirits' own, and not into the exteriors, which are not properly their own.

[4] But when such seeming heavens had so greatly increased that the influx from the hells had thereby begun to prevail over the influx from the heavens, and thereby the lowest heaven, which was conjoined with them, began to be weakened, then the Last Judgment was at hand, and by turns a separation was effected of the evil from the good in those new seeming heavens, and this by immediate influx from the higher heavens; and by this influx their interiors which were infernal were opened, and their exteriors which were seemingly spiritual were closed, as has been said above. From this then it is clear why it was that the "temple" appeared, and "the ark in the temple," which signifies the Divine truth by which the higher heavens were enlightened from which influx might come into the lower parts where the evil were. From this influx it came to pass that, in the lower parts where the evil were, lightnings were seen, and voices and thunders were heard, also there was an earthquake, and hail fell. The influx out of the heavens, that is, through the heavens from the Lord, is nothing else than an influx of the love of good and the affection of truth, but with the evil this is turned into such things as correspond to their evils and to the falsities therefrom, thus that correspond to their love of evil and affection of falsity; and as conflicts and disturbances of the thoughts and reasonings from the evils and falsities respecting the goods and truths of the church in which they were correspond to lightnings, voices, and thunders, therefore they are signified by these; for the state of heaven, what it was to be immediately before the Last Judgment, is what is here treated of. The conflicts and disturbances of the thoughts and the reasonings from evils and falsities respecting the goods and truths of the church that arise with those who are inwardly evil but who outwardly appear good, when their interiors have been opened and their exteriors closed, are from the conflict of their interiors with their exteriors in the first stage of separation; but as soon as the exteriors have been wholly closed and they have been left to their own interiors the conflict ceases, for then they are completely in the love of their own evil and in the affection of their own falsity, and thus in the delight of their life. Therefore they then cast themselves down into hell to their like, which takes place at the day of the Last Judgment.

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