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Jeremijine tužbalice 1

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1 Kako sedi sam, posta kao udovica, grad koji beše pun naroda! Velik među narodima, glava među zemljama potpade pod danak!

2 Jednako plače noću, i suze su mu na obrazima, nema nikoga od svih koji ga ljubljahu da ga poteši; svi ga prijatelji njegovi izneveriše, postaše mu neprijatelji.

3 Iseli se Juda od muke i ljutog ropstva; sedi među narodima, ne nalazi mir; svi koji ga goniše stigoše ga u tesnacu.

4 Putevi sionski tuže, jer niko ne ide na praznik; sva su vrata njegova pusta, sveštenici njegovi uzdišu, devojke su njegove žalosne, i sam je jadan.

5 Protivnici njegovi postaše glava, neprijateljima je njegovim dobro; jer ga Gospod ucveli za mnoštvo bezakonja njegovog; deca njegova idu u ropstvo pred neprijateljem.

6 I otide od kćeri sionske sva slava njena; knezovi su njeni kao jeleni koji ne nalaze paše; idu nemoćni pred onim koji ih goni.

7 Opominje se Jerusalim u muci svojoj i u jadu svom svih milina što je imao od starine, kad pada narod njegov od ruke neprijateljeve, a nikoga nema da mu pomogne; neprijatelji gledaju ga i smeju se prestanku njegovom.

8 Teško sagreši Jerusalim, zato posta kao nečista žena; svi koji su ga poštovali preziru ga, jer videše golotinju njegovu; a on uzdiše, i okreće se natrag.

9 Nečistota mu beše na skutovima; nije mislio na kraj svoj; pao je za čudo, a nema nikoga da ga poteši. Pogledaj, Gospode, muku moju, jer se neprijatelj poneo.

10 Neprijatelj poseže rukom na sve drage stvari njegove, i on gleda kako narodi ulaze u svetinju njegovu, za koje si zapovedio da ne dolaze na sabor Tvoj.

11 Sav narod njegov uzdiše tražeći hleba, daju dragocene stvari svoje za jelo da okrepe dušu. Pogledaj, Gospode, i vidi kako sam poništen.

12 Zar vam nije stalo, svi koji prolazite ovuda? Pogledajte i vidite, ima li bola kakav je moj, koji je meni dopao, kojim me ucveli Gospod u dan žestokog gneva svog.

13 S visine pusti oganj u kosti moje, koji ih osvoji; razape mrežu nogama mojim, obori me nauznako, pustoši me, te po vas dan tužim.

14 Svezan je rukom njegovom jaram od greha mojih, usukani su i dođoše mi na vrat; obori silu moju; predade me Gospod u ruke, iz kojih se ne mogu podignuti.

15 Polazi Gospod sve junake moje usred mene, sazva na me sabor da potre mladiće moje; kao grožđe u kaci izgazi Gospod devojku, kćer Judinu.

16 Zato ja plačem, oči moje, oči moje liju suze, jer je daleko od mene utešitelj, koji bi ukrepio dušu moju; sinovi moji propadoše, jer nadvlada neprijatelj.

17 Sion širi ruke svoje, nema nikoga da ga teši; Gospod zapovedi za Jakova, te ga opkoliše neprijatelji; Jerusalim posta među njima kao nečista žena.

18 Pravedan je Gospod, jer se suprotih zapovesti Njegovoj; čujte, svi narodi, i vidite bol moj; devojke moje i mladići moji otidoše u ropstvo.

19 Zvah prijatelje svoje, oni me prevariše; sveštenici moji i starešine moje pomreše u gradu tražeći hrane da okrepe dušu svoju.

20 Pogledaj, Gospode, jer mi je tuga, utroba mi se uskolebala, srce se moje prevrće u meni, jer se mnogo suprotih; napolju učini me sirotim mač, a kod kuće sama smrt.

21 Čuju gde uzdišem, ali nema nikoga da me poteši; svi neprijatelji moji čuše za nesreću moju i raduju se što si to učinio; dovešćeš dan koji si oglasio, te će oni biti kao ja.

22 Neka izađe preda te sva zloća njihova, i učini kao što si učinio meni za sve grehe moje; jer je mnogo uzdaha mojih i srce je moje žalosno.

From Swedenborg's Works

 

Arcana Coelestia #2362

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2362. That 'behold now, I have two daughters, who have not known a man' means the affections for good and for truth is clear from the meaning of 'daughters' as affections, dealt with in 489-491. 'They have not known a man' means that they have not been defiled by falsity, for 'a man' means rational truth, and also in the contrary sense falsity, 265, 749, 1007. There are two types of affection, namely the affection for good and the affection for truth, see 1997. The first - the affection for good - constitutes the celestial church and in the Word is called 'the daughter of Zion' and also 'the virgin daughter of Zion'.

[2] But the second - the affection for truth - constitutes the spiritual church, and in the Word is called 'the daughter of Jerusalem'; as in Isaiah,

She has despised you, she has scorned you, the virgin daughter of Zion; she wags her head behind you, the daughter of Jerusalem. Isaiah 37:22; 2 Kings 19:21.

In Jeremiah,

What shall I liken you to, O daughter of Jerusalem? What shall I equate you with and comfort you, O virgin daughter of Zion? Lamentations 2:13.

In Micah,

You, O tower of the flock, hill of the daughter of Zion, to you will it come and the former dominion will come, the kingdom of the daughter of Jerusalem. Micah 4:8.

In Zephaniah,

Shout with joy, O daughter of Zion! Make a noise, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Zephaniah 3:14.

In Zechariah,

Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your king will come to you. Zechariah 9:9; Matthew 21:5; John 12:15.

[3] That the celestial Church, which is the Lord's celestial kingdom, is called 'the daughter of Zion' from the affection for good, that is, from love to the Lord Himself, see in addition Isaiah 10:32; 16:1; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zechariah 2:10; Psalms 9:14. And that the spiritual Church, which is the Lord's spiritual kingdom, is called 'the daughter of Jerusalem' from the affection for truth and so from charity towards the neighbour, see Lamentations 2:15. Both of those Churches, and the nature of each one, have been dealt with many times in Volume One.

[4] Because the celestial Church exists from love to the Lord which is present within love towards the neighbour it is likened in particular to an unmarried daughter or a virgin. Indeed it is also called 'a virgin', as in John,

These are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; for they are spotless before God's throne. Revelation 14:4-5.

And so that the same might be represented in the Jewish Church, the priests were commanded not to marry widows but virgins, Leviticus 21:13-15; Ezekiel 44:22.

[5] From the contents of the present verse it becomes clear how pure the Word is in the internal sense, however else it may appear in the letter. For when these words are read, 'Behold now, I have two daughters, who have not known a man; let me now bring them out to you and you may do to them as is good in your eyes; only do nothing to those men', nothing else comes to mind than something impure, especially to those leading an evil life. Yet how chaste these words are in the internal sense is evident from the explanation already given, which is that they mean the affections for good and truth and the blessedness perceived from the enjoyment of those affections by people who do no violence to the Lord's Divinity and [proceeding] Holiness.

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