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士师记 5

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1 那时底波拉和亚比挪庵的儿子巴拉作歌,

2 因为以色列中有军长率领,百姓也甘心牺牲自己,你们应当颂赞耶和华

3 啊,要子啊,要侧耳而!我要向耶和华;我要歌颂耶和华以色列的

4 耶和华啊,你从西珥出来,由以东行走。那时漏,云也落雨。

5 耶和华的面就震动,西乃耶和华以色列的面也是如此。

6 在亚拿之子珊迦的时候,又在雅亿的日子,大道无人行走,都是绕道而行。

7 以色列中的官长停职,直到我底波拉兴起,等我兴起作以色列的母。

8 以色列人选择新,争战的事就临到城。那时,以色列四万人中岂能见盾牌枪矛呢?

9 倾向以色列的首领,他们在民中甘牺牲自己。你们应当颂赞耶和华

10 白驴的、绣花毯子的、行的,你们都当传扬!

11 在远离弓箭响声打水之处,人必述说耶和华的作为,就是他治理以色列的作为。那时耶和华的到城

12 “底波拉啊,兴起!兴起!你当兴起,兴起,唱歌。亚比挪庵的儿子巴拉啊,你当奋兴,掳掠你的敌人。

13 那时有馀剩的贵胄和百姓一同下来;耶和华降临,为我攻击勇士。

14 本在亚玛力人的地,从以法莲来的;便雅悯在民中跟随。有掌权的从玛吉来;有持杖检点民数的从西布伦来;

15 以萨迦的首领与底波拉同来;以萨迦怎样,巴拉也怎样。众人都跟随巴拉冲下平原;在流便的溪水旁有中定志的。

16 你为何在羊圈内群中吹笛的声音呢?在流便的溪水旁有中设谋的。

17 基列人安居在约但河外。但人为何等在上?亚设人在口静,在港口安居。

18 西布伦人是拚命敢的;拿弗他利人在田野的处也是如此。

19 争战。那时迦南在米吉多水旁的他纳争战,却未得掳掠

20 宿从上争战,从其轨道攻击西西拉。

21 基顺古把敌人冲没;我的灵啊,应当努力前行。

22 那时壮驰驱,踢跳,奔腾。

23 耶和华的使者:应当咒诅米罗斯,大大咒诅其中的居民;因为他们不帮助耶和华,不帮助耶和华攻击勇士。

24 愿基尼人希百的妻雅亿比众妇人多得福气,比住帐棚的妇人更蒙福祉。

25 西西拉求,雅亿给他奶子,用宝贵的盘子给他奶油

26 雅亿左拿着帐棚的橛子,右拿着匠人的锤子,击打西西拉,打伤他的,把他的鬓角打破穿通。

27 西西拉在他前曲身仆倒,在他前曲身倒卧;在那里曲身,就在那里死亡。

28 西西拉的母亲从窗户里往外观看,从窗棂中呼叫说:他的战车为何耽延不呢?他的车轮为何行得慢呢?

29 聪明的宫女安慰他(原文是回答他),他也自言自语地说:

30 他们莫非得财而分?每人得了一两个女子?西西拉得了彩衣为掳物,得绣花的彩衣为掠物。这彩衣两面绣花,乃是披在被掳之人颈项上的。

31 耶和华啊,愿你的仇敌都这样灭亡!愿你的人如日头出现,光辉烈烈!这样,国中太平四十年。

   

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Arcana Coelestia # 4117

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4117. And set his faces toward the mountain of Gilead. That this signifies good therein, is evident from the signification of a “mountain,” as being the celestial of love, that is, good (n. 795, 1430), with which there was conjunction. “Gilead” signifies its quality. As the river was the boundary, and as before said the first of conjunction was there, therefore the “mountain of Gilead,” which was on the hither side of the Jordan, signifies the good with which this first of conjunction took place.

[2] The land of Gilead, where the mountain stood, was within the limits of the land of Canaan as understood in a broad sense. It was on the hither side of the Jordan, 1 and passed as an inheritance to the Reubenites and the Gadites, and especially to the half tribe of Manasseh; and as the inheritances extended thus far, it is said that it was within the limits of the land of Canaan as understood in a broad sense. That it passed as an inheritance to them, is evident in Moses (Numbers 32:1, 26-41; Deuteronomy 3:8, 10-16; Josh. 13:24-31). Therefore when the land of Canaan was presented in one complex, it was said, “from Gilead even unto Dan,” and in another sense, “from Beersheba even unto Dan,” for Dan also was a boundary (n. 1710, 3923). As regards the expression “from Beersheba even unto Dan,” see above (n. 2858, 2859). “From Gilead even unto Dan” is found in Moses:

Moses went up from the plains of Noah upon Mount Nebo, to the top of Pisgah, that is over against Jericho; and Jehovah showed him all the land of Gilead even unto Dan (Deuteronomy 34:1-2);

and in the book of Judges:

Gilead dwelleth in the passage of the Jordan; and Dan, why shall he fear the ships? (Judg. 5:17).

[3] Because Gilead was a boundary, it signified in the spiritual sense the first good, which is that of the senses of the body; for it is the good or the pleasure of these into which the man who is being regenerated is first of all initiated. In this sense is “Gilead” taken in the Prophets, as in Jeremiah 8:20, 8:22; 22:6; 46:11; 50:19; Ezekiel 47:18; Obad. 1:19; Micah 7:14; Zech. 10:10; Psalms 60:7; and in the opposite sense in Hos. 6:8; 12:12.

Poznámky pod čarou:

1. That is, on the side next Syria, where Jacob at present was, and thus was really “beyond Jordan,” in the ordinary sense of the expression. [REVISER.]

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