Abagwebi 4

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1 Baphinda oonyana bakaSirayeli benza ububi emehlweni kaYehova, akuba efile uEhude.

2 UYehova wathengisa ngabo, wabanikela esandleni sikaYabhin, ukumkani wakwaKanan, obephethe ubukumkani eHatsore, omthetheli-mkhosi ebenguSisera, ohleli eHarosheti yeentlanga.

3 Bakhala oonyana bakaSirayeli kuYehova; ngokuba ebeneenqwelo zesinyithi ezingamakhulu asithoba; wabaxina ke oonyana bakaSirayeli ngamandla iminyaka emashumi mabini.

4 Ke kaloku uDebhora, umprofetikazi, umkaLapidoti, ebewalawula amaSirayeli ngelo xesha.

5 Wayehleli phantsi komthi wesundu kaDebhora, phakathi kweRama neBheteli, kweleentaba lakwaEfrayim. Benyuka baya kuye oonyana bakaSirayeli ukuba athethe amatyala.

6 Wathumela ke wabiza uBharaki, unyana ka-Abhinowam, eKedeshe yakwaNafetali, wathi kuye, Akakuwiselanga mthetho na uYehova, uThixo kaSirayeli, esithi, Hamba utsalele entabeni yeTabhore, uthabathe nawe amadoda angamawaka alishumi, koonyana bakaNafetali nakoonyana bakaZebhulon?

7 Ndomtsalela kuwe emlanjaneni waseKishon uSisera, umthetheli womkhosi kaYabhin, neenqwelo zakhe zokulwa, nengxokolo yakhe; ndimnikele esandleni sakho.

8 Wathi uBharaki kuye, Ukuba uthe wahamba nam, ndohamba; ukuba akuthanga ubambe nam, andiyi kuhamba.

9 Wathi ke, Ukuhamba ndiya kuhamba nawe, kodwa akuyi kuba naludumo kule ndlela uyihambayo; ngokuba uYehova uya kuthengisa ngoSisera, amnikele esandleni senkazana. Wesuka ke uDebhora waya noBharaki eKedeshe.

10 UBharaki wawahlabela umkhosi amaZebhulon namaNafetali eKedeshe. Kwenyuka amadoda angamawaka alishumi, amlandela.

11 Wenyuka naye uDebhora. Ke kaloku uHebhere, umKeni, wayezahlule kumaKeni, koonyana bakaHobhabhi, uyise womkaMoses, wazimisa iintente zakhe, zaya kuma ngoMoki waseTsahanayim ngaseKedeshe.

12 Waxelelwa uSisera ukuba uBharaki, unyana ka-Abhinowam, unyuke weza entabeni yeTabhore.

13 USisera wazihlanganisa zonke iinqwelo zakhe zokulwa, iinqwelo zesinyithi ezingamakhulu asithoba, nabantu bonke abanaye, bethabathele eHarosheti yeentlanga, besa emlanjaneni waseKishon.

14 Wathi uDebhora kuBharaki, Suk’ ume, ngokuba yiyo le imini uYehova amnikele ngayo uSisera esandleni sakho; akaphumi yini na uYehova phambi kwakho? Wehla uBharaki entabeni yeTabhore, elandelwa ngamadoda angamawaka alishumi.

15 UYehova wamdubaduba uSisera neenqwelo zakhe zonke zokulwa, nomkhosi wakhe wonke, ngohlangothi lwekrele phambi koBharaki; wehla uSisera enqwelweni, wasaba ngeenyawo.

16 UBharaki wazisukela iinqwelo zokulwa, wawusukela nomkhosi, wesa eHarosheti yeentlanga; wawa wonke umkhosi kaSisera ngohlangothi lwekrele, akwasala noko amnye.

17 USisera wasaba ngeenyawo, waya ententeni kaYaheli, umkaHebhere umKeni; ngokuba belixolile phakathi koYabhin ukumkani waseHatsore nendlu kaHebhere umKeni.

18 Waphuma ke uYaheli, waya wamkhawulela uSisera, wathi kuye, Phambuka, nkosi yam, phambukela kum; musa ukoyika. Waphambukela ke kuye ententeni, wamgubungela ngengubo.

19 Wathi kuye, Khawundiphe intwana yamanzi ndisele, ngokuba ndinxaniwe. Wamthululela amasi emvabeni, wamnika wasela; wamgubungela.

20 Wathi kuye, Yima emnyango ententeni; kothi, ukuba kuze umntu, wabuza wathi, Kukho umntu na apha? uthi, Hayi.

21 UYaheli umkaHebhere wathabatha isikhonkwane sentente, waphatha isando ngesandla, waya kuye ecotha, wasibethela isikhonkwane ezintlafunweni zakhe, saphumela sangena emhlabeni; kuba wayesebuthongweni obukhulu, ediniwe; wafa ke.

22 Kwathi thaphu uBharaki, esukela uSisera. Waphuma uYaheli waya kumkhawulela, wathi kuye, Yiza, ndikubonise indoda oyifunayo. Waya kuye; nanko uSisera eludwamba efile, enesikhonkwane ezintlafunweni.

23 UThixo wamthoba loo mini uYabhin, ukumkani wamaKanan, phambi koonyana bakaSirayeli.

24 Saya isandla soonyana bakaSirayeli siba nzima ngokuba nzima phezu koYabhin, ukumkani wamaKanan, bada bamchitha uYabhin, ukumkani wamaKanan.

  

Exploring the Meaning of Abagwebi 4      

Napsal(a) Rev. Julian Duckworth

Judges 4: Deborah

Yet again, the children of Israel had disobeyed the Lord. At this point in time, they had been under the yoke of Jabin, a Canaanite king, for twenty years. He had nine hundred chariots of iron, and was apparently very powerful.

The Lord raised up Deborah, a prophetess, to free the Israelites from oppression under Jabin. The text says that she would pass judgements for the children of Israel while she sat under the palm tree of Deborah.

Deborah summoned Barak, an army officer, and told him to go with ten thousand men from the tribes of Naphtali and Zebulun to fight King Jabin’s armies. Barak said he would only go if Deborah went as well, so she agreed to join him. Deborah then prophesied that Sisera, the enemy commander, would be defeated by a woman.

The two armies clashed at by the River Kishon, and all of Sisera’s men were killed. Sisera then fled to the tent of Heber, an Israelite who was on peaceful terms with King Jabin. Jael, Heber’s wife, invited Sisera to come in with the comforting words, “fear not”. She covered him with a blanket, gave him milk to drink, and let him sleep there.

Then Jael quietly took a tent peg and drove it into Sisera’s temple using a hammer, so that the peg stuck in the earth. When Barak came to the tent, pursuing Sisera, Jael went out to tell him, “come, and I will show you the man you seek.” And she showed him Sisera, dead, with a peg through his temple.

So Jabin’s army was defeated that day, and Israel grew stronger until their oppression under Jabin came to an end.

*****

Deborah is an especially significant character in the Bible, because she was the only female judge of Israel. It was very unusual for a woman in those times to rise to power, yet she truly earned the respect of her people. Deborah, as a woman, stands for the nurturing power of the Word to strengthen us during regeneration. Her name means ‘a bee’, but this comes from a word meaning ‘to speak’ – here, to speak the Word. Bees make honey; honey is nutritious; God’s word is our nourishment (see Swedenborg’s work, Arcana Caelestia 3424[2]).

The fact that Deborah judged from under a palm tree may seem like a passing detail, but even this contributes to the spiritual meaning of the story. Palm trees stand for the divine truths of the Word, which means that Deborah was judging the people from her understanding of the Lord’s truths.

King Jabin’s nine hundred iron chariots represent the apparent power of false beliefs, thoughts and persuasions over us. The number ‘nine’ stands for something which is complete, and ‘iron’ here stands for either natural truths or falsities. A ‘chariot’, being pulled by a horse, always stands for a set of teachings or doctrine. These three symbols add to the picture of a very powerful enemy: false ideas and views that can weaken and overwhelm us (Arcana Caelestia 4720[2]).

The spiritual meaning of the complex arrangement between Barak and Deborah is that we can only deal with our spiritual conflicts if we take the Word’s power (Deborah) with us. Barak, a man, represents the power of truth, but Deborah says a woman will gain victory over Sisera. The feminine stands for the power of love: our charity, our affection for good, and our wish to be useful. These qualities are always essential in our spiritual life (see Swedenborg’s work, Apocalypse Explained 1120[2]).

The story about Jael and Sisera is really about actively resisting the temptations of evil in our lives. Jael, a woman, stands for the power of good to overcome what is false in our mind. Driving the tent peg through Sisera’s head stands for the complete destruction of what is false. Driving it right through and into the ground stands for the power of good in our life and in our regeneration, because the ground represents our actions (Arcana Caelestia 268).

When Barak and Jael meet, it stands for the unity between good (Jael, a woman) and truth (Barak, a man). This unity of good and truth appears again at the start of the next chapter, in which Deborah and Barak sing of Israel’s victory.

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