The Bible

 

Tužaljke 2

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1 Kako mrakom zastrije Gospod u svom gnjevu Kćer sionsku. S neba na zemlju baci slavu Izraelovu! I ne sjeti se podnožja svoga u dan gnjeva svojega!

2 Bez milosti Gospod satrije sve stanove Jakovljeve, u svom gnjevu razori tvrđave kćeri Judine; sa zemljom je sravnio i prokleo kraljevstvo i njegove knezove.

3 U rasplamtjelom gnjevu svojem razbi svu snagu Izraelovu, povuče svoju desnicu pred neprijateljem; u Jakovu raspiri plamen ognjeni koji sve uokolo proždire.

4 Nategao je luk k'o neprijatelj, kao dušman ispružio desnicu, ubijajući sve što mu drago bijaše. Na šator Kćeri sionske sasu k'o oganj gnjev svoj jarosni.

5 K'o neprijatelj Gospod bijaše: razorio je Izraela, razorio sve dvore njegove, porušio njegove utvrde, umnožio kćeri Judinoj uzdisaje i jecaje.

6 Kao vrtu razvali mu sjenicu, razori mjesto sastanka. Baci Jahve u zaborav svetkovine i subote na Sionu; u gnjevu svojem prezre kralja i svećenika.

7 Svoj oltar je Gospod odbacio, zgadilo mu se Svetište njegovo. U ruke neprijatelja je predao bedeme svoje i dvorove. Bučili su u Domu Jahvinu, kao u dan blagdanji.

8 Jahve naumi razvaliti zidove Kćeri sionske. Nape uže mjerničko, ne ustegnu ruku od rušenja. Predziđe, zidine zavi u tugu: oronuše zajedno.

9 Vrata njina utonuše u zemlju, on im je razbio zasune; kralj i knezovi su među pucima, Zakona nema! Ni u prorokÄa više se ne nalaze viđenja Jahvina.

10 Starješine Kćeri sionske na zemlji sjede i šute, posiplju glavu prašinom, kostrijet pripasuju. K zemlji glave obaraju djevice jeruzalemske.

11 Iščilješe mi oči od suza, utroba moja ustreptala, jetra mi se na zemlju prosula zbog sloma kćeri naroda mojega, jer djeca i dojenčad umiru po trgovima Grada.

12 Govore majkama svojim: "Gdje je žito i vino?" dok obamiru kao ranjeni po trgovima Grada, dok ispuštaju dušu svoju na grudima matera svojih.

13 S čime da te prispodobim? Na koga si nalik, Kćeri jeruzalemska? S kime da te usporedim, kako utješim, djevice, Kćeri sionska? Jer kao more tvoja je nesreća neizmjerna. Tko će te iscijeliti?

14 Viđenja tvojih proroka bijahu varka i laž, oni nisu objavili krivnju tvoju da te od izgnanstva odvrate. Varali su te utvarama lažnim i zamamnim.

15 Nad tobom plješću rukama svi koji putem prolaze, zvižde i vrte glavom zbog Kćeri jeruzalemske: "Je li to grad na glasu ljepotom, radost svemu svijetu?"

16 Na tebe otvaraju usta svi neprijatelji tvoji, zvižde, škrguću zubima i govore: "Proždrijesmo je! To je dan za kojim čeznusmo, doživjesmo, vidjesmo!"

17 Jahve izvrši naum svoj, održa svoju riječ koju naredi u davnim danima: nemilice te razorio. Neprijatelj likuje zbog tebe, tvoj protivnik rog svoj podiže.

18 U sav glas viči Gospodu, jecaj, Kćeri sionska! Neka k'o potok teku tvoje suze danju i noću. Ne daj počinka sebi, neka se zjenica oka tvoga ne odmori.

19 Ustani, viči noću za svake promjene straže. K'o vodu izlij srce pred licem Gospodnjim, k njemu podiži ruke i traži milost za svoju nejačad koja od glada obamire po uglovima ulica.

20 Pogledaj, Jahve, i vidi kome si to učinio. Zar žene da jedu porod svoj, djecu što njišu u naručju? Zar moradoše biti poklani u Svetištu Gospodnjem svećenici i proroci?

21 U uličnoj prašini leže djeca i starci; moje djevice i moji mladići od mača padoše. Ti ih pomori u dan gnjeva svojega, ti ih pokla nemilice.

22 Ti si, kao na dan svečani, sa svih strana sazvao užase moje. U dan gnjeva Jahvina nitko nije preživio, nitko se nije spasio. One koje sam odnjihala i odgojila neprijatelj moj sve je istrijebio.

   

From Swedenborg's Works

 

Apocalypse Explained #606

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606. And the angel whom I saw standing upon the sea and upon the earth.- That this signifies the Lord, to whom all things of heaven and the church are subject, is evident from the signification of an angel coming down out of heaven, as denoting the Lord (see above, n. 593); and from the signification of standing upon the sea and upon the earth, as denoting to whom all things of heaven and the church are subject (see above, n. 600:1-2); hence by standing upon them is signified that they are subject to Him.

Thus in David:

"Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet" (Psalm 8:6).

This is said of the Lord, whose dominion over all things of heaven and the church, is meant by all things being put under His feet.

And in Isaiah:

"I will make the place of my feet honourable" (60:13).

The place of the feet of the Lord, in the general sense, means all things of heaven and the church, because the Lord as the Sun is above the heavens; but, in a particular sense, by the place of His feet is signified the church, for the Lord's church is with men in the natural world, and the Natural is the ultimate, in which the Divine closes, and upon which it rests, as it were. For this reason the church on earth is also called the footstool of the Lord; as in the same prophet:

"The earth is my footstool" (66:1; Matthew 5:35).

Also in Lamentations:

"He hath cast down from heaven unto the earth the beauty of Israel, nor doth he remember his footstool" (2:1).

And in David:

"We will go into his tabernacles; we will bow down at his footstool" (Psalm 132:7).

This also is said of the Lord, and by His footstool is signified the church on earth.

[2] From these things it is evident that by standing upon the sea and upon the earth, when used in reference to the Lord, is signified that all things of heaven and the church are subject to Him. But specifically the sea and the earth, upon which He set His feet, signify the ultimate heaven, and the church on earth, as just stated. For the upper parts of the body of the angel, signify the higher heavens, because they correspond to them; for the inmost heaven corresponds to the head, the middle heaven, to the breast, as far as the loins, and the ultimate heaven to the feet, but the church on earth, to the soles of the feet, therefore this latter is meant by His footstool. It may be concluded from this correspondence that in general and particular by the angel standing upon the sea and upon the earth, by whom the Lord is meant, represented the whole heaven, for the Lord is heaven, and His Divine Human forms it according to the image of itself, for this reason the whole heaven in the sight of the Lord is as one man, and corresponds to all things of man, consequently heaven is also called the Grand Man (Maximus Homo). See what is said on this subject in Heaven and Hell 59-102).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.