Suci 5
1
Toga dana Debora i Barak, sin Abinoamov, zapjevaše ovu pjesmu:
2
Ratoborno rasuše kose borci izraelski i dragovoljno krenu narod: blagoslivljajte Jahvu!
3
Čujte, o kraljevi! Poslušajte, knezovi! Jahvi ja pjesmu pjevam, Jahvu, Boga Izraelova, ja slavim.
4
Sa Seira kad si silazio, Jahve, pobjednički kad si kročio iz polja edomskih, sva se zemlja tresla, lila se nebesa, oblaci curkom daždjeli.
5
Brda se tresla pred tobom, o Jahve, Jahve, Bože Izraelov!
6
U dane Šamgara, sina Anatova, u dane Jaele opustješe putovi; i oni koji su putovali, obilažahu naokolo.
7
Pusta bijahu sela izraelska dok ne ustadoh ja, Debora, dok ne ustadoh kao majka Izraelu.
8
Tuđe bogove sebi izabraše, i zato im rat stade pred vrata. Za pet gradova ne bi nijednog štita! Nijednog kralja za četrdeset tisuća u Izraelu!
9
Srce moje kuca za vođe izraelske, za narod što dragovoljno u boj kreće! Blagoslivljajte Jahvu!
10
Vi koji na bijelim jašete magaricama, na sagovima sjedeći, i vi koji hodite putovima, pjevajte,
11
uz povike razdraganih pastira kod pojila. Neka se slave dobročinstva Jahvina i vladavina njegova Izraelom! I narod Jahvin siđe na vrata.
12
Probudi se, Deboro, ustani! Ustani, pjesmu zapjevaj! Hrabro! Ustani, Barače, vodi u roblje porobljivače svoje, sine Abinoamov!
13
Tad siđe na vrata Izrael, narod Jahvin pohrli junački.
14
Iz Efrajima potekoše u dolinu, za njima stiže među čete tvoje Benjamin. Iz Makira stupaju glavari, iz Zebuluna oni što nose štap zapovjednički.
15
Knezovi Jisakarovi s Deborom bjehu, a Naftali pođe s Barakom, pohrli da ga stigne u dolini. Kod Rubenovih potoka dugo se savjetuju.
16
Zašto si ostao u torovima da slušaš sred stada svirku frule? Kod Rubenovih potoka dugo se savjetuju.
17
Gilead osta s onu stranu Jordana. A zašto je Dan na stranim lađama? Zašto na obali mora Ašer sjedi, mirno prebiva u svojim zaljevima?
18
Zebulun je narod što prkosi smrti s Naftalijem, na visoravnima.
19
Došli su kraljevi, boj zametnuli, boj bili kraljevi kanaanski, u Tanaku, na vodi megidskoj, al' ni mrve srebra ne dobiše.
20
Sa nebeskih staza vojevahu, vojevahu zvijezde prot' Siseri.
21
Sve otplavi potok Kišon, potok Kišon pradavni. Gazi čvrsto, moja dušo!
22
Topot silan odjekuje: jure borci na konjima!
23
"Proklinjite Meroz," Anđeo će Jahvin, "proklinjite žitelje njegove što Jahvi nisu u pomoć pritekli, u pomoć Jahvi s junacima."
24
Blagoslovljena među ženama bila Jaela, žena Hebera Kenijca, među ženama šatora nek' je slavljena!
25
On vode zaiska, mlijeka mu ona dade, u zdjelu dragocjenu nali mu povlake.
26
Rukom lijevom za klinom segnu, a desnom za čekićem kovačkim. Udari Siseru, glavu mu razmrska, probode mu, razbi sljepoočicu.
27
Do nogu pade joj, sruši se, leže, do nogu pade joj, sruši se; i gdje pade, mrtav osta.
28
Kroz prozor motri Siserina mati, kroz prozor motri, na rešetku jÓada: "Dugo mu se kola ne vraćaju: što im je zapreg tako spor?"
29
Najmudrija zbori joj dvorkinja, sebi samoj ona odgovara:
30
"Plijen su našli pa ga dijele: po djevojku na ratnika, po djevojku i po dvije, halju-dvije za Siseru, vezen rubac za moj vrat!"
31
Tako neka ginu, Jahve, svi neprijatelji tvoji! A oni koji te ljube nek budu kao sunce kada se diže u svojemu sjaju! I zemlja bijaše mirna četrdeset godina.
Arcana Coelestia # 2449
2449. That 'He overthrew those cities' means that all truths were separated from them so that they might possess falsities alone is clear from the meaning of 'cities' as matters of doctrine, and so as truths, for truths make up matters of doctrine, dealt with in 402, 2268, 2428. These are said to be 'overthrown' when falsities stand in place of truths, here when all truths have been separated from them, as well as all goods - goods too being dealt with in this verse, since the subject is the final state of those inside the Church who are governed by falsities and evils.
[2] This also is what their state comes to be, which, so that the nature of it may be known, must be described briefly. All who enter the next life are taken back to a life similar to that which they were leading during their lifetime., Then in the case of the good evils and falsities are separated so that the Lord may raise these people up by means of goods and truths into heaven; but in the case of the evil goods and truths are separated so that those evil ones may be carried away by means of evils and falsities into hell, see 2119, in exact accord with the Lord's words in Matthew,
To him who has, it will be given, so that he may have more abundantly; but from him who has not, even what he has will be taken away. Matthew 13:12.
And elsewhere in the gospel,
To everyone who has, it will be given, so that he may have in abundance; but from him who has not, it will be taken away. Matthew 25:29; Luke 8:18; 19:24-26; Mark 4:24-25.
The same is meant by the following words which appear in Matthew,
Let both grow together until the harvest; and at the time of harvest I will tell the reapers, Gather the weeds first and bind them in bundles to burn them, but gather the wheat into my barn. The harvest is the close of the age. Just as the weeds are gathered and burned with fire, so will it be at the close of the age. Matthew 13:30, 39-40.
The same point is made in the description of the net thrown into the sea gathering fish of various kinds, and how after that the good were sorted into vessels while the bad were thrown away; and this is how it will be at the close of the age, Matthew 13:47-50. What 'the close' is and that for the Church it entails events like these, see 1857, 2243.
[3] The reason why evils and falsities are separated in the case of people who are good is that the latter may not be left suspended between evils and goods and so that they may be raised up by means of goods into heaven. And the reason why goods and truths are separated in the case of the evil is so that they do not lead the upright astray by means of any goods present with them, and so that by means of their evils they may withdraw to the evil in hell. For in the next life such is the communication of all ideas comprising thought, and of all affections, that goods are communicated with the good, and evils with the evil, 1388-1390. Consequently unless separation took place countless harmful things would result, in addition to the fact that association together would not otherwise be possible. Yet all things are associated together in a very wonderful way, in heaven according to all the variations of love to the Lord and of mutual love, and consequently of faith, 685, 1394, and in hell according to all the variations of evil desires and of delusions resulting from these, 695, 1322. It should be recognized however that separation does not mean complete removal, for nothing anybody has once possessed is totally removed from him.
