Catholic Bible
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Tužaljke, 2

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

1. ALEPH. Quomodo obtexit caligine in furore suo Dominus filiam Sion! Proiecit de caelo in terram gloriam Israel et non est recordatus scabelli pedum suorum in die furoris sui.

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

2. BETH. Praecipitavit Dominus nec pepercit omnia pascua Iacob; destruxit in furore suo munitiones filiae Iudae; deiecit in terram, polluit regnum et principes eius.

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

3. GHIMEL. Confregit in ira furoris sui omne cornu Israel; avertit retrorsum dexteram suam a facie inimici et succendit in Iacob quasi ignem flammae devorantis in gyro.

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

4. DALETH. Tetendit arcum suum quasi inimicus, firmavit dexteram suam quasi hostis et occidit omne, quod pulchrum erat visu, in tabernaculo filiae Sion; effudit quasi ignem indignationem suam.

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

5. HE. Factus est Dominus velut inimicus, deglutivit Israel, deglutivit omnia moenia eius, dissipavit munitiones eius et multiplicavit in filia Iudae maerorem et maestitiam.

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

6. VAU. Et dissipavit quasi hortum saepem suam, demolitus est tabernaculum suum; oblivioni tradidit Dominus in Sion festivitatem et sabbatum et despexit in indignatione furoris sui regem et sacerdotem.

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

7. ZAIN. Reppulit Dominus altare suum, maledixit sanctuario suo; tradidit in manu inimici muros domorum eius: vocem dederunt in domo Domini sicut in die sollemni.

8. Jahve naumi razvaliti zidove Kæeri sionske. Nape uže mjernièko, ne ustegnu ruku od rušenja. Predziðe, zidine zavi u tugu: oronuše zajedno.

8. HETH. Cogitavit Dominus dissipare murum filiae Sion; tetendit funiculum, non avertit manum suam a perditione; et in luctum redegit antemurale et murum: pariter elanguerunt.

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

9. TETH. Defixae sunt in terra portae eius; perdidit et contrivit vectes eius. Rex eius et principes eius in gentibus; non est lex, et prophetae eius non invenerunt visionem a Domino.

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

10. IOD. Sederunt in terra, conticuerunt senes filiae Sion, consperserunt cinere capita sua, accincti sunt ciliciis; abiecerunt in terram capita sua virgines Ierusalem.

11. Išèilješe mi oèi od suza, utroba moja ustreptala, jetra mi se na zemlju prosula zbog sloma kæeri naroda mojega, jer djeca i dojenèad umiru po trgovima Grada.

11. CAPH. Defecerunt prae lacrimis oculi mei, efferbuerunt viscera mea; effusum est in terra iecur meum super contritione filiae populi mei, cum deficeret parvulus et lactans in plateis oppidi.

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

12. LAMED. Matribus suis dixerunt: “Ubi est triticum et vinum?”, cum deficerent quasi vulnerati in plateis civitatis, cum exhalarent animas suas in sinu matrum suarum.

13. S èime da te prispodobim? Na koga si nalik, Kæeri jeruzalemska? S kime da te usporedim, kako utješim, djevice, Kæeri sionska? Jer kao more tvoja je nesreæa neizmjerna. Tko æe te iscijeliti?

13. MEM. Cui comparabo te vel cui assimilabo te, filia Ierusalem? Cui exaequabo te et consolabor te, virgo filia Sion? Magna est enim velut mare contritio tua; quis medebitur tui?

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

14. NUN. Prophetae tui viderunt tibi falsa et stulta nec aperiebant iniquitatem tuam, ut converterent sortem tuam; viderunt autem tibi oracula mendacii et seductionis.

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

15. SAMECH. Plauserunt super te manibus omnes transeuntes per viam; sibilaverunt et moverunt caput suum super filiam Ierusalem: “Haeccine est urbs, quam vocabant perfectum decorem, gaudium universae terrae?”.

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

16. PHE. Aperuerunt super te os suum omnes inimici tui; sibilaverunt et fremuerunt dentibus et dixerunt: “Devoravimus; en ista est dies, quam exspectabamus: invenimus, vidimus”.

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

17. AIN. Fecit Dominus, quae cogitavit; complevit sermonem suum, quem praeceperat a diebus antiquis: destruxit et non pepercit. Et laetificavit super te inimicum et exaltavit cornu hostium tuorum.

18. U sav glas vièi Gospodu, jecaj, Kæeri sionska! Neka k'o potok teku tvoje suze danju i noæu. Ne daj poèinka sebi, neka se zjenica oka tvoga ne odmori.

18. SADE. Clamet cor tuum ad Dominum super muros filiae Sion; deduc quasi torrentem lacrimas per diem et noctem. Non des requiem tibi, neque taceat pupilla oculi tui.

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

19. COPH. Consurge, lamentare in nocte in principio vigiliarum, effunde sicut aquam cor tuum ante conspectum Domini; leva ad eum manus tuas pro anima parvulorum tuorum, qui defecerunt in fame in capite omnium compitorum.

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

20. RES. “Vide, Domine, et considera, cui feceris ita; ergone comedent mulieres fructum suum, parvulos diligenter fovendos? Num occidetur in sanctuario Domini sacerdos et propheta?

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

21. SIN. Iacuerunt in terra foris puer et senex; virgines meae et iuvenes mei ceciderunt in gladio: interfecisti in die furoris tui, percussisti nec misertus es.

22. Ti si, kao na dan sveèani, 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.

22. THAU. Vocasti quasi ad diem sollemnem, qui terrerent me de circuitu, et non fuit in die furoris Domini, qui effugeret et relinqueretur: quos fovi et enutrivi, inimicus meus consumpsit eos”.



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Footnotes:

2:1-2 - The destruction of Jerusalem is described as a direct action of God, who allowed the city to be destroyed because of the sins of its people. This reveals God's zeal for justice, even when His people stray (see also 2 Kings 25:9-10 and Jeremiah 25:9).

2:3-5 - God, as an enemy of His own people, withdraws His protections and leaves Jerusalem at the mercy of its enemies. This moment of desolation is evidence of how sin brings terrible consequences to one's relationship with God (see also Isaiah 1:24-25 and Ezekiel 39:23-24).

2:6-7 - The destruction of temples and festivals highlights the loss of genuine worship. The connection between sin and the loss of God's worship is highlighted, showing that sin separates people from God's presence and the means of grace (see also Amos 5:21-23 and 2 Chronicles 33:7).

2:8-10 - The city watches the destruction and mourns its loss, finding no comfort. This lack of comfort is an expression of spiritual abandonment, when sin results in a profound alienation from God (see also Psalm 77:3-9 and Jeremiah 14:17).

2:11-13 - The sadness and suffering of those who witness the destruction of their city are described in detail. This points to the pain of legitimate mourning that accompanies the consequences of sin, which are inevitable but also open the way for reflection and repentance (see also Psalm 51:17 and Ezekiel 18:30-32).

Verses related to Tužaljke, 2:

Lamentations chapter 2 deepens the lament over Jerusalem. How is God portrayed in His wrath against the city? This poignant text vividly describes the destruction of Jerusalem as an act of divine judgment. The chapter addresses themes of desolation, famine, and the collapse of social and religious structures. Lamentations 2 also includes a desperate plea to God for mercy. Consider with us five biblical passages that illuminate the themes of judgment and supplication present in this intense chapter.

Isaiah 51:17: "Wake up, wake up! Arise, O Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath, you who have drunk to the last drop of the cup that makes men stagger." - This verse reflects the theme of God's wrath against Jerusalem, central to Lamentations 2.

Micah 2:4: "In that day they will mock you; with derision they will make this lamentation: 'We are utterly ruined; the property of my people is divided. He took her from me! He handed over our lands to traitors.'" - This passage echoes the lamentation and mockery described in Lamentations 2.

Jeremiah 14:17: "Say this word to them: 'May my eyes shed tears night and day, without stopping, for the virgin daughter of my people has suffered great destruction, a terrible and crushing blow'." - Jeremiah's lament over the destruction of his people reflects the tone and content of Lamentations 2.

Psalms 89:38-40: "But you rejected him, refused him, and were angry with your anointed. You have broken the covenant with your servant and thrown his crown to the ground. You have torn down all its walls and reduced its fortifications to ruins." - This psalm expresses themes similar to those in Lamentations 2, such as divine rejection and the destruction of Jerusalem.

Amos 5:2: "The virgin Israel fell, never to rise again; She lies helpless in her land, there is no one to lift her up." - The personification of Israel as a fallen virgin echoes the language and themes of Lamentations 2.

FAQ:

What motivated God's anger against Jerusalem in Lamentations 2?

God’s wrath was motivated by the corruption and sin of the people of Jerusalem, who turned away from His commandments, leading to the destruction of the city. (Lamentations 2:1-9)

How was the city of Jerusalem devastated in Lamentations 2?

Jerusalem was destroyed by its enemies, and its walls fell. The once-prosperous city became a place of mourning and desolation. (Lamentations 2:3-9)

What does the prophet feel when he sees the destruction of Jerusalem?

The prophet feels great sadness and anguish when he sees the city of Jerusalem destroyed, a reflection of his grief over the loss and God's judgment on the city. (Lamentations 2:11-13)

How did the children of Jerusalem suffer from the destruction of the city?

The children of Jerusalem suffered famine, despair, and death during the destruction, with the adults unable to protect them. (Lamentations 2:11-12)

What does the prophet ask of God regarding Israel's enemies?

The prophet asks God to remember the cruelty of Israel's enemies, who destroyed the city and killed its children. (Lamentations 2:17-22)


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