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Tužaljke第1章

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1 Kako osamljena sjedi prijestolnica, nekoć naroda puna; postade kao udovica, nekoć velika među narodima. Vladarica nad pokrajinama, na tlaku sad ide.

2 Noći provodi gorko plačući, suzama pokriva obraze. Nikog nema da je utješi, od svih koji su je ljubili. Svi je prijatelji iznevjeriše i postaše joj neprijatelji.

3 Izagnan je Juda, u nevolji je i u progonstvu teškom. Sad živi među poganima, ne nalazi počinka. Svi ga gonitelji sustižu u tjesnacima.

4 Putovi sionski tuguju jer nitko ne dolazi na svetkovine. Sva su vrata razvaljena, svećenici uzdišu, ucviljene su djevice njegove, a on je pun gorčine.

5 Tlačitelji njegovi sada gospodare, neprijatelji likuju: Jahve ga ucvili zbog grijeha njegovih premnogih. Djeca mu otišla u izgnanstvo pred tlačiteljem.

6 Povukla se od Kćeri sionske sva slava njezina. Knezovi joj postadoše k'o ovnovi koji paše ne nalaze; nemoćni vrludaju ispred goniča.

7 Jeruzalem se spominje danÄa bijede i lutanja, kad mu narod dušmanu u ruke pade a nitko mu pomoći ne pruži. Tlačitelji ga gledahu smijući se njegovoj propasti.

8 Teško sagriješi Jeruzalem, postade kao nečistoća ženina. Svi što ga štovahu, sada ga preziru: jer vidješe golotinju njegovu. On samo plače i natrag se okreće.

9 Skuti su mu uprljani, nije ni sanjao što ga čeka. Duboko je pao, a nikog da ga tješi. "Pogledaj, Jahve, moju nevolju: jer neprijatelj likuje."

10 Neprijatelj poseže rukom za svim dragocjenostima njegovim. Gledao je gdje pogani provaljuju u njegovo Svetište, oni kojima si zabranio i pristup u svoj zbor.

11 Sav narod njegov jeca, tražeći kruha; svi daju dragulje za hranu da bi ponovo živnuli. Evo, Jahve, pogledaj kako sam prezren.

12 Svi vi što putem prolazite, pogledajte i vidite ima li boli kakva je bol kojom sam ja pogođen, kojom me Jahve udari u dan žestokog gnjeva svoga!

13 S visine pusti oganj, utjera ga u kosti moje. Pred noge mrežu mi razape i tako me nauznak obori; ucvili me, ožalosti za sva vremena.

14 Natovario me mojim grijesima, rukom ih svojom pritegnuo; na vrat mi ih navalio, snagu mi oduzeo. Predao me Gospod u ruke njihove, ne mogu se uspraviti.

15 Sve junake iz moje sredine Gospod odbaci: digao je zbor protiv mene da uništi uzdanicu moju. U tijesku izgazi Gospod mene, djevicu, kćerku Judinu.

16 Zato moram plakati, oči mi suze liju, jer daleko je od mene moj tješitelj da mi duh povrati. Sinovi su moji poraženi, odveć silan bijaše neprijatelj.

17 Sion pruža ruke: nema mu tješitelja. Jahve je protiv Jakova sa svih strana pozvao tlačitelje; i tako Jeruzalem postade među njima strašilo.

18 Jahve, on je pravedan; jer riječi se njegovoj protivih. Oh, čujte, narodi svi, gledajte moju bol: djevice moje, moji mladići, svi odoše u izgnanstvo!

19 Pozvah sve ljubavnike svoje, ali me oni prevariše. Moji svećenici i starješine pogiboše u gradu tražeći hrane da bi ponovo živnuli.

20 Pogledaj, Jahve, u kakvoj sam tjeskobi, moja utroba strepi, srce mi se u grudima grči jer bijah opako prkosan! Vani mač pokosi moje sinove, a unutra - smrt.

21 Čuj kako stenjem: nema mi tješitelja! Svi neprijatelji čuju za moju nesreću i likuju što si to učinio! Daj da dođe dan što si ga objavio, da njima bude kao meni.

22 Neka se pokaže sva njina zloća pred licem tvojim, a onda postupaj s njima kao što si sa mnom postupio za sve grijehe moje! Jer samo uzdišem, a srce moje tuguje.

来自斯威登堡的著作

 

Apocalypse Explained#812

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812. If anyone shall kill with the sword he must be killed with the sword, signifies that those who imbue others with falsities are imbued with falsities from hell. This is evident from the signification of a "sword" [gladius et machaera] as being truth fighting against falsity, and in the contrary sense falsity fighting against truth, here falsity fighting against truth; therefore "to kill with the sword" means to destroy truths by falsities, and also to imbue with falsities. Also from the signification of "he must be killed with the sword," as being to be imbued with falsities from hell. Such are imbued with falsities from hell because they have shut heaven against themselves by falsities; and when heaven is shut against anyone then hell is open to him. For man must be either in heaven or in hell; he cannot be between the two; consequently when anyone closes heaven to himself he opens hell to himself and from hell nothing but falsities of evil spring forth, and with these he becomes imbued. But no other falsities but the falsities of evil close heaven. For there are various kinds of falsities, for instance, falsities of ignorance, falsities of religion, and falsities from misunderstanding the Word; in a word, the falsities that lead to a life of evil, or that proceed from a life of evil, because they are from hell close heaven. From this it is clear that "if anyone shall kill with the sword he must be killed with the sword" signifies that those who imbue others with falsities will be imbued with falsities from hell.

[2] There is a like signification in what the Lord said to Peter:

All they that take the sword must perish by the sword (Matthew 26:52).

This was said to Peter because he represented the truth of faith, and also the falsity of faith; therefore "to take the sword and to perish by it" signified to receive the falsity of faith, and to perish by it. Those who are signified by this "beast," who are such as by reasonings confirm the separation of faith from life, "kill with the sword, and are killed with the sword," that is, imbue others with falsities, and are themselves imbued with falsities from hell, because the dogma of faith alone shuts out all truths and rejects all goods. Faith alone shuts out all truths because such insist that we are saved solely by this, "That the Lord endured the cross for our sins, and thereby took away the condemnation of the law, and that He thus redeemed us." And as they hold that this alone, which they call faith itself, saves, they make no effort to learn truths, although truths are what teach man how he must live, and these truths are manifold. That faith alone rejects goods follows from the dogma itself, which is that faith justifies without good works; thus the essential goods of love to God and the goods of charity towards the neighbor are made of no account.

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