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Judges 5

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1 Then sang Deborah and Barak, the son of Abinoam, on that day, saying,

2 For that leaders led in Israel, For that the people willingly offered themselves, Bless Jehovah!

3 Hear, ye kings; give ear, ye princes, I, [even] I, will sing to Jehovah; I will hymn to Jehovah the God of Israel.

4 Jehovah, when thou wentest forth from Seir, When thou marchedst out of the fields of Edom, The earth trembled, and the heavens dropped, Yea, the clouds dropped water.

5 The mountains quaked before the face of Jehovah, That Sinai, from before Jehovah the God of Israel.

6 In the days of Shamgar the son of Anath, in the days of Jael, The roads were unused, and the travellers on highways went by crooked paths.

7 The villages ceased in Israel, Ceased until that I Deborah arose, That I arose a mother in Israel.

8 They chose new gods; then was war in the gates: Was there a shield or spear seen among forty thousand in Israel?

9 My heart is toward the governors of Israel, who offered themselves willingly among the people. Bless Jehovah!

10 Ye that ride on white she-asses, ye that sit on carpets, and ye that walk by the way, consider.

11 Because of the voice of those who divide [the spoil] in the midst of the places of drawing water; There they rehearse the righteous acts of Jehovah, His righteous acts toward his villages in Israel. Then the people of Jehovah went down to the gates.

12 Awake, Awake, Deborah! Awake, Awake, utter a song! Arise, Barak, and lead captive thy captives, thou son of Abinoam!

13 Then come down, thou, the remnant of nobles, [as his] people; Jehovah! come down with me in the midst of the mighty ones.

14 Out of Ephraim [came] those whose root was in Amalek; After thee was Benjamin among thy peoples. Out of Machir came down governors, And out of Zebulun they that handled the staff of the ruler.

15 And the princes in Issachar were with Deborah; And Issachar, like Barak; They were sent into the valley at his feet. In the divisions of Reuben there were great resolves of heart!

16 Why abodest thou among the sheepfolds, To hear the bleating of the flocks? In the divisions of Reuben there were great deliberations of heart!

17 Gilead abode beyond Jordan; And Dan, why did he remain in ships? Asher sat on the sea-shore, And abode in his creeks.

18 Zebulun is a people [that] jeoparded their lives unto death, Naphtali also, on the high places of the field.

19 Kings came, -- they fought; Then fought the Kings of Canaan; At Taanach, by the waters of Megiddo; They took no spoil of silver.

20 From heaven was the fight; The stars from their courses fought with Sisera.

21 The torrent of Kishon swept them away, That ancient torrent, the torrent Kishon. My soul, thou hast trodden down strength!

22 Then did the horse-hoofs clatter with the coursings, The coursings of their steeds.

23 Curse Meroz, saith the Angel of Jehovah; Curse, curse the inhabitants thereof; For they came not to the help of Jehovah, To the help of Jehovah among the mighty.

24 Blessed above women shall Jael the wife of Heber the Kenite be, Blessed above women in the tent!

25 He asked water, she gave milk; In the nobles' bowl she brought forth cream.

26 She put her hand to the tent-pin, And her right hand to the workmen's hammer; And she smote Sisera, she struck through his head, Shattered and pierced through his temples.

27 Between her feet he bowed, he fell, he lay down: Between her feet he bowed, he fell; Where he bowed, there he fell, overcome.

28 Them other of Sisera looketh out at the window, And crieth through the lattice, Why is his chariot so long in coming? Why tarry the trampings of his chariots?

29 The wise amongst her ladies answer [her], Yea, she returneth answer to herself,

30 Have they not found, divided the booty, A damsel, two damsels, to each? A booty of dyed stuffs for Sisera, A booty of dyed stuffs of embroidery, Dyed stuff of double embroidery for the neck of a spoiler?

31 So let all thine enemies perish, Jehovah! But let them that love him be as the rising of the sun in its might. And the land had rest forty years.

   

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Arcana Coelestia # 2807

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2807. 'Abraham said, God will see for Himself to the animal for a burnt offering, my son' means the reply: The Divine Human will provide those who are to be sanctified. This is clear from the meaning of 'seeing to for oneself', when used in reference to God, as foreseeing and providing - for 'to see' in the internal sense nearest to the literal means to understand, 2150, 2325, whereas in the sense yet more interior it means having faith, 897, 2325, while in the highest sense it means foreseeing and providing; and also from the meaning of 'the animal for a burnt offering' as those members of the human race who are to be sanctified, dealt with just above in 2805. That 'the animal for a burnt offering' is here used to mean those who are spiritual is evident from what follows. The kinds of animals used for burnt offering and sacrifice each had a different meaning. That is to say, a lamb meant one thing, a sheep another, a kid and she-goat another, a ram and he-goat another, an ox yet another, as did a young bull and a calf. And young pigeons and turtle doves had meanings different again. It is quite clear that each kind of animal had its own meaning from the fact that it was laid down explicitly which kind were to be sacrificed on each particular day, at each particular religious festival, when atonement was being made, cleansing effected, inauguration carried out, and all other occasions. Which kinds were to be used on which occasions would never have been laid down so explicitly unless each one had possessed some specific meaning.

[2] Clearly all the religious observances or forms of external worship which existed in the Ancient Church, and subsequently in the Jewish, represented the Lord, so that the burnt offerings and sacrifices in particular represented Him since these were the chief forms of worship among the Hebrew nation. And because they represented the Lord they also at the same time represented among men those things that are the Lord's, that is to say, the celestial things of love, and the spiritual things of faith, and as a consequence of this represented the people themselves who were celestial and spiritual or who ought to have been so. This is why 'the animal' here means those who are spiritual, that is, those who belong to the Lord's spiritual Church. As regards 'God will see for Himself to the animal for a burnt offering, my son' meaning that the Divine Human will provide them, this is clear from the fact that here it is not said that 'Jehovah' will see to it but that 'God' will do so. When both of these names occur, as they do in this chapter, Jehovah is used to mean the same as 'the Father', and God the same as 'the Son', so that here the Divine Human is meant; and a further reason for the usage is that the spiritual man, whose salvation comes from the Divine Human, is the subject, see 2661, 2716.

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