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Judicum 4

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1 Addideruntque filii Israël facere malum in conspectu Domini post mortem Aod,

2 et tradidit illos Dominus in manus Jabin regis Chanaan, qui regnavit in Asor : habuitque ducem exercitus sui nomine Sisaram, ipse autem habitabat in Haroseth gentium.

3 Clamaveruntque filii Israël ad Dominum : nongentos enim habebat falcatos currus, et per viginti annos vehementer oppresserat eos.

4 Erat autem Debbora prophetis uxor Lapidoth, quæ judicabat populum in illo tempore.

5 Et sedebat sub palma, quæ nomine illius vocabatur, inter Rama et Bethel in monte Ephraim : ascendebantque ad eam filii Israël in omne judicium.

6 Quæ misit et vocavit Barac filium Abinoëm de Cedes Nephthali : dixitque ad eum : Præcepit tibi Dominus Deus Israël : Vade, et duc exercitum in montem Thabor, tollesque tecum decem millia pugnatorum de filiis Nephthali, et de filiis Zabulon :

7 ego autem adducam ad te in loco torrentis Cison, Sisaram principem exercitus Jabin, et currus ejus, atque omnem multitudinem, et tradam eos in manu tua.

8 Dixitque ad eam Barac : Si venis mecum, vadam : si nolueris venire mecum, non pergam.

9 Quæ dixit ad eum : Ibo quidem tecum, sed in hac vice victoria non reputabitur tibi, quia in manu mulieris tradetur Sisara. Surrexit itaque Debbora, et perrexit cum Barac in Cedes.

10 Qui, accitis Zabulon et Nephthali, ascendit cum decem millibus pugnatorum, habens Debboram in comitatu suo.

11 Haber autem Cinæus recesserat quondam a ceteris Cinæis fratribus suis filiis Hobab, cognati Moysi : et tetenderat tabernacula usque ad vallem, quæ vocatur Sennim, et erat juxta Cedes.

12 Nuntiatumque est Sisaræ quod ascendisset Barac filius Abinoëm in montem Thabor :

13 et congregavit nongentos falcatos currus, et omnem exercitum de Haroseth gentium ad torrentem Cison.

14 Dixitque Debbora ad Barac : Surge, hæc est enim dies, in qua tradidit Dominus Sisaram in manus tuas : en ipse ductor est tuus. Descendit itaque Barac de monte Thabor, et decem millia pugnatorum cum eo.

15 Perterruitque Dominus Sisaram, et omnes currus ejus, universamque multitudinem in ore gladii ad conspectum Barac : in tantum, ut Sisara de curru desiliens, pedibus fugeret,

16 et Barac persequeretur fugientes currus, et exercitum usque ad Haroseth gentium, et omnis hostium multitudo usque ad internecionem caderet.

17 Sisara autem fugiens pervenit ad tentorium Jahel uxoris Haber Cinæi. Erat enim pax inter Jabin regem Asor, et domum Haber Cinæi.

18 Egressa igitur Jahel in occursum Sisaræ, dixit ad eum : Intra ad me, domine mi : intra, ne timeas. Qui ingressus tabernaculum ejus, et opertus ab ea pallio,

19 dixit ad eam : Da mihi, obsecro, paululum aquæ, quia sitio valde. Quæ aperuit utrem lactis, et dedit ei bibere, et operuit illum.

20 Dixitque Sisara ad eam : Sta ante ostium tabernaculi : et cum venerit aliquis interrogans te, et dicens : Numquid hic est aliquis ? respondebis : Nullus est.

21 Tulit itaque Jahel uxor Haber clavum tabernaculi, assumens pariter et malleum : et ingressa abscondite et cum silentio, posuit supra tempus capitis ejus clavum, percussumque malleo defixit in cerebrum usque ad terram : qui soporem morti consocians defecit, et mortuus est.

22 Et ecce Barac sequens Sisaram veniebat : egressaque Jahel in occursum ejus, dixit ei : Veni, et ostendam tibi virum quem quæris. Qui cum intrasset ad eam, vidit Sisaram jacentem mortuum, et clavum infixum in tempore ejus.

23 Humiliavit ergo Deus in die illo Jabin regem Chanaan coram filiis Israël :

24 qui crescebant quotidie, et forti manu opprimebant Jabin regem Chanaan, donec delerent eum.

   

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In Judges 4,5, this signifies falsity from evil which would destroy the church. (Apocalypse Explained 355[33], 434[13])

(Odkazy: Apocalypse Explained 355, 434; Judges 5:20)

Ze Swedenborgových děl

 

Arcana Coelestia # 10569

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10569. 'And how will it ever be made known that I have found grace in Your eyes, I and Your people? Will it not be in Your going with us?' means acceptance in preference to others if the Divine shows Himself among them. This is clear from the meaning of 'being made known', when it has reference to the Divine among them, as being revealed; from the meaning of 'finding grace in Jehovah's eyes' as being accepted, dealt with above in 10563, in this instance being accepted in preference to others since the words that follow state that if accepted 'I and Your people will be made more distinguished than all the people who are on the face of the ground'; and from the meaning of 'going with us', when it has reference to Jehovah, as the Divine acting as leader, at this point into the land of Canaan, dealt with above in 10567. From all this it is evident that 'how will it ever be made known that I have found grace in Your eyes, I and Your people? Will it not be in Your going with us?' means acceptance in preference to others if the Divine shows Himself among them.

[2] When the words 'in Jehovah's eyes' are used the meaning is the Lord's Divine presence within the truths and forms of the good of faith and love residing with people on earth and with angels in heaven. The reason why the Lord is present within truths and forms of the good of faith and love is that these originate in the Lord Himself, and when the Lord is present within these things as they reside with people on earth or with angels, He is present in what is His residing with them and not in what is their own or their proprium, since this is evil. So it is also that in the Word, in places where people who are receptive of the things which are Divine and the Lord's are the subject, faith and also a receptive understanding is meant by 'the eyes'; for the understanding is the eye within, and faith is the truth that is seen and perceived by it. Regarding 'the eyes', that when people are the subject in the Word, faith and also the understanding are meant by them, see 2701, 4403-4421, 4523-4534, 9051.

[3] The origin of this sight must also be stated. A real light exists that enlightens the understanding, altogether distinct and separate from the light which enables the eyes of the body to see. The light which enlightens the understanding comes from heaven, whereas that which enables the eyes of the body to see exists in the world. The light of heaven flows from the Lord as the Sun there and is essentially Divine Truth emanating from the Lord's Divine Good. From this it is evident why it is that by 'the eyes', when they are attributed to Jehovah, the Lord's Divine presence is meant, and that by 'the eyes', when they are attributed to people receptive of the Lord's Divine Truth or His light, faith and an enlightened understanding are meant.

[4] The existence of the real light that enlightens human minds and forms the understanding is not known in the world, even though people attribute vision and light to the understanding, and even though very many times in the Word the Lord is called the Light, which is taken to mean that He is seen by means of faith and the light of faith. The fact that the real light is what enlightens human minds, and that Divine Truth emanating from the Lord as the Sun is that Light, imparting an intelligent understanding of truth where it is received, see in the places referred to in 9548, 9684, and also what is said in 9570, 9571(end), 9594.

[5] From all this it becomes clear what is meant in the Word by 'Jehovah's eyes', as in Isaiah,

Incline Your ear, O Jehovah, and hear; and open Your eyes, O Jehovah, and see. Isaiah 37:17.

In Jeremiah,

I will set My eye on them for good, and I will bring them back onto their land and build them. Jeremiah 24:6.

In David,

Behold, the eye of Jehovah is on those who fear Him. Psalms 33:18.

And in the same author,

Jehovah is in His holy temple, Jehovah's throne is in heaven; His eyes see, and His eyelids test the sons of man. Psalms 11:4.

And elsewhere.

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

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