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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.

   

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Arcana Coelestia # 9420

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9420. 'And Moses went up into the mountain of God' means in the direction of heaven. This is clear from the meaning of Mount Sinai, to which 'the mountain of God' refers here, as the law or Divine Truth which comes from the Lord, thus the Word as it exists in heaven, and therefore also heaven itself, dealt with in 8399, 8753, 8793, 8805. The reason why the revelation took place on a mountain and why that mountain is called 'the mountain of God' is that 'the mountain' means the heavenly attribute of love, which is good, and consequently means heaven, and in the highest sense the Lord, 795, 796, 2722, 4210, 6435, 8327, and 'the mountain of God' means Divine Truth springing from the Divine Good of the Lord's Divine Love, 8758. For the Lord is called 'God' in the Word by virtue of Divine Truth, and 'Jehovah' by virtue of Divine Good, 2769, 2807, 2822, 3921(end), 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167. This is why the words the mountain of God are used.

[2] The fact that 'Mount Sinai' means the law or Divine Truth emanating from the Lord's Divine Good, and so means the Word, and in the highest sense the Lord, is clear in David,

The earth trembled, the heavens also dropped [rain] before God. This Sinai [trembled] before God, the God of Israel. The chariots of God are myriad on myriad, 1 thousands of peacemakers; the Lord is within them, Sinai is within the sanctuary. Psalms 68:8, 17.

'The earth' and 'the heavens' are the external and the internal dimensions of the Church, see 1733, 2117, 2118 (end), 3355, 4535, and 'a chariot' is doctrinal teachings, 2760, 5321, 8146, 8148, 8215, so that 'the chariots of God' are matters of doctrine or God's truths as they exist in heaven. From all this it is evident that 'this Sinai before God, the God of Israel' and 'Sinai within the sanctuary' mean the law or Divine Truth emanating from the Lord's Divine Good, and in the highest sense the Lord in heaven. In the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, this Sinai before Jehovah. Judges 5:4-5.

'This Sinai' again stands for Divine Truth emanating from the Lord's Divine Good. Similarly in Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. Deuteronomy 33:2.

Poznámky pod čarou:

1. literally, two myriads

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

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Arcana Coelestia # 8753

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8753. 'They came to the wilderness of Sinai' means, they entered a state of good in which the truths of faith were to be implanted. This is clear from the meaning of 'the wilderness of Sinai' as a state of good in which the truths of faith are to be implanted. Here 'wilderness' is good in which truths have not as yet been implanted, and 'Sinai' is actual truths. For 'wilderness' has a number of meanings, 3900, in general what is uninhabited and uncultivated, 2708, so that in the spiritual sense it means good which as yet has no truths in it; for good without truths is spiritually uncultivated. Consequently 'wilderness' means a new will which has not as yet been formed by means of the truths of faith, 8457.

[2] As regards 'Mount Sinai', in the highest sense it means Divine Truth emanating from Divine Good, Divine Good being meant by 'mountain' and Divine Truth by 'Sinai'. In the internal sense it means the truth of faith springing from good, in this instance the truth of faith that is to be implanted in good since the Law had not as yet been declared from there. The reason why 'Mount Sinai' has these meanings is that the Law was declared from there by the Lord, and the Law is Divine Truth emanating from Divine Good, and also is the truth of faith springing from good, 6752, 7463, 8695. This explains why the children of Israel encamped in the wilderness beside this mountain; for not only the Ten Commandments, which are the Law in a restricted sense, were declared from there, but also all the statutes of the Church, which, being representative, held within themselves the spiritual and celestial truths and forms of good of the Lord's kingdom. The fact that the Law was declared from that mountain is clear from Chapter Exodus 20 below; and the fact that the statutes of the Church were as well is clear from Exodus 21 and following chapters; and Leviticus 7:37-38; 27:34. 'Sinai' has the same meaning in David,

O God, when You went out before Your people, when You marched in the wilderness, the earth trembled; the heavens also dropped [rain] before God. This Sinai [trembled] before God. the God of Israel. You cause a rain of blessings to drop down, O God. Psalms 68:7-9.

Here 'Sinai' stands for truth which springs from good, for these are meant by 'the heavens dropped [rain] before God' and by 'God dropped a rain of blessings'.

[3] In the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, Sinai itself before Jehovah God of Israel. In the days of Shamgar, son of Anath, in the days of Jael, the roads ceased to be, and those who went along by pathways kept to twisting roads; the streets in Israel ceased to be. They ceased until I, Deborah, arose, until I arose a mother in Israel. Judges 5:4-7.

Here also 'Sinai' stands for the Law or Divine Truth emanating from Divine Good, from which the truths of faith were implanted in the good of faith, those truths also being meant by 'the heavens dropped, and the clouds dropped water'. A lack of the truths of faith and the perversion of them is meant by 'the roads ceased to be, and those who went along by pathways kept to twisting roads', truths being meant by 'roads' or 'ways', 'pathways', and 'streets', see 627, 2333, 3123, 3477. For the theme of this prophetic song, which is the Song of Deborah and Barak, is the perversion of the Church's truth and the renewal of it.

[4] In Moses,

Jehovah came from Sinai, He dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. Deuteronomy 33:2.

Here the children of Jacob are blessed by Moses before his death. He begins the prophetic utterance in his blessing with Jehovah came from Sinai, and in this instance 'Sinai' means the truths of faith in their entirety. The reason why he begins with these words is that all the truths and forms of the good of faith are meant by 'the children of Jacob', 3858, 3862, 3926, 3939, 6335, and in a similar way by 'the children of Israel', 5414, 5951, 5879.

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