Bible

 

Judges 5

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1 και ησαν δεββωρα και βαρακ υιος αβινεεμ εν τη ημερα εκεινη λεγοντες

2 απεκαλυφθη αποκαλυμμα εν ισραηλ εν τω εκουσιασθηναι λαον ευλογειτε κυριον

3 ακουσατε βασιλεις και ενωτισασθε σατραπαι εγω ειμι τω κυριω εγω ειμι ασομαι ψαλω τω κυριω τω θεω ισραηλ

4 κυριε εν τη εξοδω σου εν σηιρ εν τω απαιρειν σε εξ αγρου εδωμ γη εσεισθη και ο ουρανος εσταξεν δροσους και αι νεφελαι εσταξαν υδωρ

5 ορη εσαλευθησαν απο προσωπου κυριου ελωι τουτο σινα απο προσωπου κυριου θεου ισραηλ

6 εν ημεραις σαμεγαρ υιου αναθ εν ημεραις ιαηλ εξελιπον οδους και επορευθησαν ατραπους επορευθησαν οδους διεστραμμενας

7 εξελιπον δυνατοι εν ισραηλ εξελιπον εως ου αναστη δεββωρα εως ου αναστη μητηρ εν ισραηλ

8 εξελεξαντο θεους καινους τοτε επολεμησαν πολεις αρχοντων θυρεος εαν οφθη και λογχη εν τεσσαρακοντα χιλιασιν εν ισραηλ

9 η καρδια μου εις τα διατεταγμενα τω ισραηλ οι εκουσιαζομενοι εν λαω ευλογειτε κυριον

10 επιβεβηκοτες επι ονου θηλειας μεσημβριας καθημενοι επι κριτηριου και πορευομενοι επι οδους συνεδρων εφ' οδω

11 διηγεισθε απο φωνης ανακρουομενων ανα μεσον υδρευομενων εκει δωσουσιν δικαιοσυνας κυριω δικαιοσυνας αυξησον εν ισραηλ τοτε κατεβη εις τας πολεις λαος κυριου

12 εξεγειρου εξεγειρου δεββωρα εξεγειρου εξεγειρου λαλησον ωδην αναστα βαρακ και αιχμαλωτισον αιχμαλωσιαν σου υιος αβινεεμ

13 τοτε κατεβη καταλειμμα τοις ισχυροις λαος κυριου κατεβη αυτω εν τοις κραταιοις

14 εξ εμου εφραιμ εξερριζωσεν αυτους εν τω αμαληκ οπισω σου βενιαμιν εν τοις λαοις σου εν εμοι μαχιρ κατεβησαν εξερευνωντες και απο ζαβουλων ελκοντες εν ραβδω διηγησεως γραμματεως

15 και αρχηγοι εν ισσαχαρ μετα δεββωρας και βαρακ ουτως βαρακ εν κοιλασιν απεστειλεν εν ποσιν αυτου εις τας μεριδας ρουβην μεγαλοι εξικνουμενοι καρδιαν

16 εις τι εκαθισαν ανα μεσον της διγομιας του ακουσαι συρισμου αγγελων εις διαιρεσεις ρουβην μεγαλοι εξετασμοι καρδιας

17 γαλααδ εν τω περαν του ιορδανου εσκηνωσεν και δαν εις τι παροικει πλοιοις ασηρ εκαθισεν παραλιαν θαλασσων και επι διεξοδοις αυτου σκηνωσει

18 ζαβουλων λαος ωνειδισεν ψυχην αυτου εις θανατον και νεφθαλι επι υψη αγρου

19 ηλθον αυτων βασιλεις παρεταξαντο τοτε επολεμησαν βασιλεις χανααν εν θανααχ επι υδατι μεγεδδω δωρον αργυριου ουκ ελαβον

20 εξ ουρανου παρεταξαντο οι αστερες εκ τριβων αυτων παρεταξαντο μετα σισαρα

21 χειμαρρους κισων εξεσυρεν αυτους χειμαρρους αρχαιων χειμαρρους κισων καταπατησει αυτον ψυχη μου δυνατη

22 τοτε ενεποδισθησαν πτερναι ιππου σπουδη εσπευσαν ισχυροι αυτου

23 καταρασθε μηρωζ ειπεν αγγελος κυριου καταρασθε επικαταρατος πας ο κατοικων αυτην οτι ουκ ηλθοσαν εις βοηθειαν κυριου εις βοηθειαν εν δυνατοις

24 ευλογηθειη εν γυναιξιν ιαηλ γυνη χαβερ του κιναιου απο γυναικων εν σκηναις ευλογηθειη

25 υδωρ ητησεν γαλα εδωκεν εν λεκανη υπερεχοντων προσηνεγκεν βουτυρον

26 χειρα αυτης αριστεραν εις πασσαλον εξετεινεν και δεξιαν αυτης εις σφυραν κοπιωντων και εσφυροκοπησεν σισαρα διηλωσεν κεφαλην αυτου και επαταξεν διηλωσεν κροταφον αυτου

27 ανα μεσον των ποδων αυτης κατεκυλισθη επεσεν και εκοιμηθη ανα μεσον των ποδων αυτης κατακλιθεις επεσεν καθως κατεκλιθη εκει επεσεν εξοδευθεις

28 δια της θυριδος παρεκυψεν μητηρ σισαρα εκτος του τοξικου διοτι ησχυνθη αρμα αυτου διοτι εχρονισαν ποδες αρματων αυτου

29 αι σοφαι αρχουσαι αυτης απεκριθησαν προς αυτην και αυτη απεστρεψεν λογους αυτης εαυτη

30 ουχ ευρησουσιν αυτον διαμεριζοντα σκυλα οικτιρμων οικτιρησει εις κεφαλην ανδρος σκυλα βαμματων τω σισαρα σκυλα βαμματων ποικιλιας βαμματα ποικιλτων αυτα τω τραχηλω αυτου σκυλα

31 ουτως απολοιντο παντες οι εχθροι σου κυριε και οι αγαπωντες αυτον ως εξοδος ηλιου εν δυναμει αυτου και ησυχασεν η γη τεσσαρακοντα ετη

   

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Arcana Coelestia # 3928

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3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.

[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.

[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,

Naphtali is a hind let loose, giving beautiful words. Genesis 49:21.

'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,

To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deuteronomy 33:23.

For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,

Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judges 5:18.

This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.

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