3
Idemo gore u Betel; ondje ću načiniti žrtvenik Bogu, koji me uslišao kad sam bio u nevolji i sa mnom bio na putu kojim sam hodio."
Postanak 35:3
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 # 5628
5628. 'And may God Shaddai' means the comfort that follows hardships. This is clear from the meaning of 'Shaddai' as temptation, also the comfort that follows temptation, dealt with in 1992, 4572, here therefore the comfort which followed all the hardships they experienced in Egypt. The meaning here - the comfort that follows severe sufferings - is also evident from the words 'grant you mercy before the man' which immediately follow. The reason why 'Shaddai' means temptation, also the comfort that follows temptation, is that the ancients gave the one and only God various illustrious names which were descriptive of the various things that came from Him; and because they believed that even temptations came from Him they called Him 'God Shaddai'. They did not understand some other God by this name but the one and only God so far as temptations were concerned. When however the Ancient Church went downhill they began to worship as many gods as there were names of the one and only God; indeed they increased the number of them with many more which they themselves invented. This trend continued until at length each family had its own god whom that family kept quite distinct and separate from all other gods worshipped by other families.
[2] The family of Terah, which Abraham came from, worshipped Shaddai as its particular god, see 1356, 1992, 2559, 3667. Consequently not only Abraham but Jacob too recognized Shaddai as their god; and they did so in the land of Canaan. But to avoid any compulsion of them to forsake the form of religion they had - for no one is compelled to forsake what for him is holy - they were allowed to keep to it. However, because the ancients had meant Jehovah Himself or the Lord by the name Shaddai, which they used when they underwent temptations, Jehovah or the Lord took this name in His dealings with Abraham, as is evident from Genesis 17:1, and-also in His dealings with Jacob, Genesis 35:11.
[3] The reason why not only temptation but also comfort is meant by 'Shaddai' is that comfort follows all spiritual temptations, as I have been allowed to know from experience in the next life. When anyone there is subjected to hardships at the hands of evil spirits, who attack him, incite him to evil practices, and persuade him to accept falsities, he is subsequently received by angels, once the evil spirits have been turned away, and he is brought into a state of consolation by means of some delight in keeping with his character.
