士师记 5

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1 底波拉和巴拉之歌

2 “你们要称颂耶和华,因为以色列中有勇士,因为有人民自愿从军。

3 啊,你们要;官长啊,你们要侧耳倾听;至于我,我要向耶和华;我要歌颂耶和华以色列的

4 耶和华啊,你从西珥出发的时候,你从以东地行走的日子,地震漏,密云也滴下雨。

5 耶和华面前震动;这西奈耶和华以色列的面前也是这样。

6 在亚拿的儿子珊迦的时候,在雅亿的日子,大道无人行走,行的人绕道而行。

7 以色列中的农村消失了,消失了,直到我底波拉兴起,直到我以色列的母亲兴起。

8 以色列人选择了新的战争就临近城;那时四万以色列人中,竟不见有一面盾牌、一枝长矛

9 我的倾向以色列的官长,他们在民中甘愿牺牲自己;你们要称颂耶和华

10 白驴的,锦垫的,和上的行人,你们都要歌唱。

11 在打的地方分开羊群的人发声,在那里人必歌颂耶和华的作为,就是他在以色列中的农村所行公的作为;那时,耶和华的子民到城门口

12 兴起,兴起,底波拉!兴起,兴起,唱歌吧!兴起,巴拉!亚比挪庵的儿子,掳掠你的俘虏吧!

13 那时余剩的贵胄下来;耶和华带着勇士下到我这里来。

14 他们出自以法莲,他们的在亚玛力人之地;有便雅悯在你的族人中跟随你,有官长从玛吉来;有持着点民之权杖的,从西布伦出来。

15 以萨迦的领袖与底波拉在一起;以萨迦怎样,巴拉也怎样;他们都步行下到山谷去。在流本的众溪旁,有怀志的。

16 你为什么在羊圈之中,呼唤群畜的笛声呢?在流本的众溪旁,有怀志的。

17 基列人在约旦河东边居住;但人为什么居留在上呢?亚设人在坐着,在港湾居住

18 西布伦人是敢的民族;拿弗他利人在田野的处,奋不顾身。

19 争战;那时迦南争战,在米吉多亭的他纳争战,却没有取得

20 上争战,从它们的轨道与西西拉交战。

21 基顺的急把他们冲没,古的急、基顺的急,我的心哪,你要努力践踏。

22 那时蹄沓沓,勇士急奔飞驰。

23 耶和华的使者:‘你们要咒诅米罗斯,大大咒诅其中的居民;因为他们不帮助耶和华,不领勇士帮助耶和华。’

24 愿基尼人希伯的妻子雅亿,比众妇女有福气,比住在帐棚的妇女有福气。

25 西西拉求,雅亿了奶;用珍贵的盘子奉上乳酪。

26 她伸拿着帐棚的橛子,右拿着匠人的锤子,击打西西拉,打破他的,粉碎他的颅,贯穿他的鬓角。

27 西西拉在雅亿前屈身、仆倒、躺卧,在雅亿前屈身、仆倒;他在那里屈身,就在那里仆倒死亡。

28 西西拉的母亲从窗户里向外观望,从窗棂中呼叫说:‘他的战车为什么迟迟不呢?车轮为什么行得缓慢呢?’

29 聪明的宫女回答她;她也自己回答说:

30 ‘莫非他们正在分战利品?每个勇士分得一两个女子;西西拉得了彩衣作战利品,得了一两件绣花的彩衣作战利品,为我的颈项,得着绣花的彩衣作战利品吗?’

31 耶和华啊,愿你所有的仇敌都这样灭亡;愿他的人像太阳出现,大有能力。”于是国中太平了四十年。

  

Exploring the Meaning of 士师记 5      

Napsal(a) Rev. Julian Duckworth

Judges 5: The Song of Deborah.

This chapter is a song of victory, describing the events of Judges 4 in poetic and exuberant language. Throughout, there is a sense of exhorting the people to turn to the Lord and praise Him for the victory. Singing this kind of song was a customary way for Israel to rejoice after a major victory.

The spiritual meaning of singing has to do with our overall joy and affection for spiritual things: joy for what is true, for the Word, and for everything about the Lord. Affection is not merely knowing spiritual truths; it is our heart’s response to them, which goes far beyond words.

This is why the lyrics of sacred songs such as Judges Chapter 5 are very eloquent and passionate. They are not simply an account of what took place, but more an outburst of praise and gratitude in recounting the story. We experience the same inner ‘music’ when our heart feels a deep spiritual affection, and is stirred up with praise to the Lord. Just as Deborah and Barak sang after a battle, our songs of gratitude will generally be felt after the Lord delivers us from a period of temptation during regeneration (see Swedenborg’s work, Arcana Caelestia 8265).

The song itself frequently acknowledges the Lord’s part in Israel’s victory:

In verse 4: “Lord, when you went out from Seir, when you marched from the field of Edom.”

In verse 11: “There they shall recount the righteous acts of the Lord for his villagers in Israel.”

And in verse 13: “Then the Lord came down for me against the mighty.”

These references serve to remind us that everything is the Lord’s doing. We must do what is good as though our actions make the difference, but we are to affirm that the Lord brings about all that is good. This acknowledgement allows us to act from free will, while still understanding the spiritual truth that all goodness comes from the Lord (Arcana Caelestia 9193).

This is emphasized through the song whenever Deborah praises her own actions, as well as those of Barak and Jael. For example:

In verse 7: “Village life ceased in Israel until I, Deborah, arose, a mother in Israel.”

In verse 12: “Awake, awake, Deborah! Awake, awake, sing a song! Arise, Barak, and lead your captives away, O son of Abinoam!”

And in verses 24-27, when Jael receives full praise for her actions.

Another theme in the song is a lament over those tribes which did not come to the aid of Israel, although only Issachar and Zebulun were called to battle. A town called Meroz is roundly cursed for failing to help. The name ‘Meroz’ comes from a verb meaning “to withdraw” or “to hide” (see Swedenborg’s work, Heaven and Hell 18). This lament reminds us that our intentions to serve the Lord and to fight our spiritual battles can be hindered by our own divided wills.

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