Judicum 5

Study

           

1 Cecineruntque Debbora et Barac filius Abinoëm in illo die, dicentes :

2 Qui sponte obtulistis de Israël animas vestras ad periculum, benedicite Domino.

3 Audite reges, auribus percipite principes : ego sum, ego sum, quæ Domino canam, psallam Domino Deo Israël.

4 Domine, cum exires de Seir, et transires per regiones Edom, terra mota est, cælique ac nubes distillaverunt aquis.

5 Montes fluxerunt a facie Domini, et Sinai a facie Domini Dei Israël.

6 In diebus Samgar filii Anath, in diebus Jahel quieverunt semitæ : et qui ingrediebantur per eas, ambulaverunt per calles devios.

7 Cessaverunt fortes in Israël, et quieverunt : donec surgeret Debbora, surgeret mater in Israël.

8 Nova bella elegit Dominus, et portas hostium ipse subvertit : clypeus et hasta si apparuerint in quadraginta millibus Israël.

9 Cor meum diligit principes Israël : qui propria voluntate obtulistis vos discrimini, benedicite Domino.

10 Qui ascenditis super nitentes asinos, et sedetis in judicio, et ambulatis in via, loquimini.

11 Ubi collisi sunt currus, et hostium suffocatus est exercitus, ibi narrentur justitiæ Domini, et clementia in fortes Israël : tunc descendit populus Domini ad portas, et obtinuit principatum.

12 Surge, surge Debbora ; surge, surge, et loquere canticum : surge Barac, et apprehende captivos tuos, fili Abinoëm.

13 Salvatæ sunt reliquiæ populi, Dominus in fortibus dimicavit.

14 Ex Ephraim delevit eos in Amalec, et post eum ex Benjamin in populos tuos, o Amalec : de Machir principes descenderunt, et de Zabulon qui exercitum ducerent ad bellandum.

15 Duces Issachar fuere cum Debbora, et Barac vestigia sunt secuti, qui quasi in præceps ac barathrum se discrimini dedit : diviso contra se Ruben, magnanimorum reperta est contentio.

16 Quare habitas inter duos terminos, ut audias sibilos gregum ? diviso contra se Ruben, magnanimorum reperta est contentio.

17 Galaad trans Jordanem quiescebat, et Dan vacabat navibus : Aser habitabat in littore maris, et in portubus morabatur.

18 Zabulon vero et Nephthali obtulerunt animas suas morti in regione Merome.

19 Venerunt reges et pugnaverunt, pugnaverunt reges Chanaan in Thanach juxta aquas Mageddo, et tamen nihil tulere prædantes.

20 De cælo dimicatum est contra eos : stellæ manentes in ordine et cursu suo, adversus Sisaram pugnaverunt.

21 Torrens Cison traxit cadavera eorum, torrens Cadumim, torrens Cison : conculca, anima mea, robustos.

22 Ungulæ equorum ceciderunt, fugientibus impetu, et per præceps ruentibus fortissimis hostium.

23 Maledicite terræ Meroz, dixit angelus Domini : maledicite habitatoribus ejus, quia non venerunt ad auxilium Domini, in adjutorium fortissimorum ejus.

24 Benedicta inter mulieres Jahel uxor Haber Cinæi, et benedicatur in tabernaculo suo.

25 Aquam petenti lac dedit, et in phiala principum obtulit butyrum.

26 Sinistram manum misit ad clavum, et dexteram ad fabrorum malleos. Percussitque Sisaram quærens in capite vulneri locum, et tempus valide perforans :

27 inter pedes ejus ruit : defecit, et mortuus est : volvebantur ante pedes ejus, et jacebat exanimis et miserabilis.

28 Per fenestram respiciens, ululabat mater ejus : et de cœnaculo loquebatur : Cur moratur regredi currus ejus ? quare tardaverunt pedes quadrigarum illius ?

29 Una sapientior ceteris uxoribus ejus, hæc socrui verba respondit :

30 Forsitan nunc dividit spolia, et pulcherrima feminarum eligitur ei : vestes diversorum Sisaræ traduntur in prædam, et supellex varia ad ornanda colla congeritur.

31 Sic pereant omnes inimici tui, Domine : qui autem diligunt te, sicut sol in ortu suo splendet, ita rutilent.

32 Quievitque terra per quadraginta annos.

  

Exploring the Meaning of Judicum 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.

    Studovat vnitřní smysl

Přeložit: