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Juges 5

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1 En ce jour-là, Débora chanta ce cantique, avec Barak, fils d'Abinoam:

2 Des chefs se sont mis à la tête du peuple en Israël, Et le peuple s'est montré prêt à combattre: Bénissez-en l'Eternel!

3 Rois, écoutez! Princes, prêtez l'oreille! Je chanterai, oui, je chanterai à l'Eternel, Je chanterai à l'Eternel, le Dieu d'Israël.

4 O Eternel! quand tu sortis de Séir, Quand tu t'avanças des champs d'Edom, La terre trembla, et les cieux se fondirent Et les nuées se fondirent en eaux;

5 Les montagnes s'ébranlèrent devant l'Eternel, Ce Sinaï devant l'Eternel, le Dieu d'Israël.

6 Au temps de Schamgar, fils d'Anath, Au temps de Jaël, les routes étaient abandonnées, Et ceux qui voyageaient prenaient des chemins détournés.

7 Les chefs étaient sans force en Israël, sans force, Quand je me suis levée, moi, Débora, Quand je me suis levée comme une mère en Israël.

8 Il avait choisi de nouveaux dieux: Alors la guerre était aux portes; On ne voyait ni bouclier ni lance Chez quarante milliers en Israël.

9 Mon coeur est aux chefs d'Israël, A ceux du peuple qui se sont montrés prêts à combattre. Bénissez l'Eternel!

10 Vous qui montez de blanches ânesses, Vous qui avez pour sièges des tapis, Et vous qui marchez sur la route, chantez!

11 Que de leur voix les archers, du milieu des abreuvoirs, Célèbrent les bienfaits de l'Eternel, Les bienfaits de son conducteur en Israël! Alors le peuple de l'Eternel descendit aux portes.

12 Réveille-toi, réveille-toi, Débora! Réveille-toi, réveille-toi, dis un cantique! Lève-toi, Barak, et emmène tes captifs, fils d'Abinoam!

13 Alors un reste du peuple triompha des puissants, L'Eternel me donna la victoire sur les héros.

14 D'Ephraïm arrivèrent les habitants d'Amalek. A ta suite marcha Benjamin parmi ta troupe. De Makir vinrent des chefs, Et de Zabulon des commandants.

15 Les princes d'Issacar furent avec Débora, Et Issacar suivit Barak, Il fut envoyé sur ses pas dans la vallée. Près des ruisseaux de Ruben, Grandes furent les résolutions du coeur!

16 Pourquoi es-tu resté au milieu des étables A écouter le bêlement des troupeaux? Aux ruisseaux de Ruben, Grandes furent les délibérations du coeur!

17 Galaad au delà du Jourdain n'a pas quitté sa demeure. Pourquoi Dan s'est-il tenu sur les navires? Aser s'est assis sur le rivage de la mer, Et s'est reposé dans ses ports.

18 Zabulon est un peuple qui affronta la mort, Et Nephthali de même, Sur les hauteurs des champs.

19 Les rois vinrent, ils combattirent, Alors combattirent les rois de Canaan, A Thaanac, aux eaux de Meguiddo; Ils ne remportèrent nul butin, nul argent.

20 Des cieux on combattit, De leurs sentiers les étoiles combattirent contre Sisera.

21 Le torrent de Kison les a entraînés, Le torrent des anciens temps, le torrent de Kison. Mon âme, foule aux pieds les héros!

22 Alors les talons des chevaux retentirent, A la fuite, à la fuite précipitée de leurs guerriers.

23 Maudissez Méroz, dit l'ange de l'Eternel, Maudissez, maudissez ses habitants, Car ils ne vinrent pas au secours de l'Eternel, Au secours de l'Eternel, parmi les hommes vaillants.

24 Bénie soit entre les femmes Jaël, Femme de Héber, le Kénien! Bénie soit-elle entre les femmes qui habitent sous les tentes!

25 Il demanda de l'eau, elle a donné du lait, Dans la coupe d'honneur elle a présenté de la crème.

26 D'une main elle a saisi le pieu, Et de sa droite le marteau des travailleurs; Elle a frappé Sisera, lui a fendu la tête, Fracassé et transpercé la tempe.

27 Aux pieds de Jaël il s'est affaissé, il est tombé, il s'est couché; A ses pieds il s'est affaissé, il est tombé; Là où il s'est affaissé, là il est tombé sans vie.

28 Par la fenêtre, à travers le treillis, La mère de Sisera regarde, et s'écrie: Pourquoi son char tarde-t-il à venir? Pourquoi ses chars vont-ils si lentement?

29 Les plus sages d'entre ses femmes lui répondent, Et elle se répond à elle-même:

30 Ne trouvent-ils pas du butin? ne le partagent-ils pas? Une jeune fille, deux jeunes filles par homme, Du butin en vêtements de couleur pour Sisera, Du butin en vêtements de couleur, brodés, Un vêtement de couleur, deux vêtements brodés, Pour le cou du vainqueur.

31 Périssent ainsi tous tes ennemis, ô Eternel! Ceux qui l'aiment sont comme le soleil, Quand il paraît dans sa force. Le pays fut en repos pendant quarante ans.

   

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Arcana Coelestia # 4255

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4255. 'For with just my staff I passed over this Jordan, and now I have become two camps' means that from having little He now had much. This is clear from the meaning of 'a staff' as power - a word used in reference to truth, and dealt with in 4013, 4015; from the meaning of 'Jordan' as introduction into cognitions of good and truth, dealt with below; and from the meaning of 'two camps' as goods and truths, as above in 4250 - the two camps referred to here consisting of the people, flocks, herds, and camels, which he split into two groups. From this one may see what these words mean in the proximate sense - that when being introduced into cognitions He had only a small amount of truth but subsequently He had many truths and goods; or what amounts to the same, from having little He now had much. From the explanations given up to now it is evident that the subject in the internal sense has been the way in which the Lord made the Human within Him Divine, doing so step by step in keeping with order. So the subject has been His advance into intelligence and wisdom, at length into Divine intelligence and wisdom. This shows what the phrase 'from having little He now had much' is used to mean.

[2] The reason 'the Jordan' means introduction into cognitions of good and truth is that it was a boundary to the land of Canaan. For all the boundaries of that land meant things that are first and last in the Lord's kingdom, and also those that are first and last in the Church, and so those that are first and last in the celestial and spiritual things which constitute the Lord's kingdom and His Church, see 1585, 1866, 4116, 4240. Therefore, being a boundary, 'the Jordan' meant introduction into cognitions of good and truth, for these come first; but when at length a person becomes in himself a Church or the Lord's kingdom they come to be last.

[3] That 'the Jordan' means things that are first and those that are last may be seen from other places in the Word, as in David,

O my God, my soul bows itself down within me; 1 therefore I remember You from the land of Jordan, and the Hermons from the little mountain. Psalms 42:6.

'Remembering from the land of Jordan' stands for doing so from what is last and so from a position of humbleness. In the same author,

Judah became His sanctuary, Israel His dominions. The sea saw and fled; the Jordan turned about backwards. Psalms 114:2-3, 5.

'Judah' stands for the good of celestial love, and 'Israel' for the good of spiritual love, 3654. 'The sea' stands for cognitions of truth, 28, 'the Jordan' stands for cognitions of good which are said 'to turn about backwards' when the good of love gains dominion, for in that case cognitions are viewed from that good, not the good from those cognitions - in accordance with the things that have often been shown already.

[4] In the Book of Judges,

Gilead dwelling at the crossing of the Jordan; and Dan, why will he fear ships? Judges 5:17.

'Gilead' stands for the sensory good or pleasure by means of which a person is first introduced into the path of his regeneration, 4117, 4124. 'Dwelling at the crossing of the Jordan' stands for the things effecting that introduction, and so things that are first and last in the Church and the Lord's kingdom. These introductory things were also represented by 'the Jordan' when the children of Israel entered the land of Canaan, Joshua 3:14-end; 4:1-end; for 'the land of Canaan' represented the Lord's kingdom, 1413, 1437, 1607, 3038, 3481, 3686, 3705.

And the dividing of the Jordan and their passing through on dry ground meant the removal of evils and falsities and the admission into the Lord's kingdom of those who are governed by goods and truths. Similar in meaning is the dividing of the waters of the Jordan by Elijah when he was carried up into heaven, 2 Kings 2:8, and by Elisha when he entered in place of Elijah into the prophetic role, 2 Kings 2:14.

[5] The cure of Naaman's leprosy, effected by his having washed himself seven times in the Jordan according to Elisha's command, 2 Kings 5:1-14, represented baptism, for baptism means introduction into the Church and into the things that belong to the Church, and so into regeneration and the things that belong to regeneration. Not that anyone is regenerated by baptism; rather it is the sign of it, which he should call to mind. And because the things which constitute the Church are meant by baptism, and baptism is meant by 'the Jordan', as mentioned above, it was the Jordan therefore in which people were baptized by John, Matthew 3:6; Mark 1:5. And the Lord too was willing to be baptized in it by John, Matthew 3:13-17; Mark 1:9.

[6] Because 'the Jordan' means things that are first and last in the Lord's kingdom and in the Church - such as the cognitions of good and truth, since these serve to introduce a person into His kingdom and Church - the Jordan is also for that reason referred to as a boundary of the new earth or holy land, in Ezekiel 47:18. The new earth or holy land means the Lord's kingdom and also the new Church which is the Lord's kingdom on earth, see 1733, 1850, 2117, 2118 (end), 3355 (end).

Poznámky pod čarou:

1. literally, upon me

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