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Sudije 5

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1 I u taj dan peva Devora i Varak sin Avinejemov govoreći:

2 Blagosiljajte Gospoda što učini osvetu u Izrailju i što narod dragovoljno prista.

3 Čujte carevi, slušajte knezovi; ja, ja ću Gospodu pevati, popevaću Gospodu Bogu Izrailjevom.

4 Gospode! Kad si silazio sa Sira, kad si išao iz polja edomskog, zemlja se tresaše, i nebesa kapahu, oblaci kapahu vodom.

5 Brda se rastapahu pred Gospodom; taj Sinaj pred Gospodom Bogom Izrailjevim.

6 Za vremena Samegara sina Anatovog, za vremena Jailjinog nesta puteva, i koji iđahu stazama, iđahu krivim putevima.

7 Nesta sela u Izrailju, nesta ih, dokle ne nastah ja, Devora, dokle ne nastah majka Izrailju.

8 On izabra nove bogove, tada rat beše na vratima; viđaše li se štit ili koplje među četrdeset hiljada u Izrailju?

9 Srce se moje privilo k upraviteljima Izrailjevim, koji dragovoljno pristaše između naroda. Blagosiljajte Gospoda.

10 Koji jašete na belim magaricama, koji sedite u sudu i koji hodite po putevima, pripovedajte.

11 Prestala je praska streljačka na mestima gde se voda crpe; onde neka pripovedaju pravdu Gospodnju, pravdu k selima njegovim u Izrailju; tada će narod Gospodnji silaziti na vrata.

12 Ustani, ustani, Devoro; ustani, ustani, zapevaj pesmu; ustani, Varače, vodi u ropstvo roblje svoje, sine Avinejemov.

13 Sada će potlačeni ovladati silnima iz naroda; Gospod mi dade da vladam silnima.

14 Iz Jefrema iziđe koren njihov na Amalike; za tobom beše Venijamin s narodom tvojim; od Mahira iziđoše koji postavljaju zakone, a od Zavulona pisari.

15 I knezovi Isaharovi biše s Devorom, Isahar kao i Varak bi poslan u dolinu s ljudima koje vođaše. U delu Ruvimovom behu ljudi visokih misli.

16 Što si sedeo među torovima slušajući kako bleje stada? U delu Ruvimovom behu ljudi visokih misli.

17 Galad osta s one strane Jordana; a Dan što se zabavi kod lađa; Asir zašto sede na bregu morskom i u krševima svojim osta?

18 Zavulon je narod koji dade dušu svoju na smrt, tako i Neftalim, na visokom polju.

19 Dođoše carevi, biše se; biše se carevi hananski u Tanahu na vodi megidskoj; ali ni mrve srebra ne dobiše.

20 S neba se vojeva, zvezde s mesta svojih vojevaše na Sisaru.

21 Potok Kison odnese ih, Potok Kadimin, Potok Kison; pogazila si, dušo moja, snažno.

22 Tada izotpadaše konjima kopita od teranja junaka njihovih.

23 Proklinjite Miroz, reče anđeo Gospodnji, proklinjite stanovnike njegove; jer ne dođoše u pomoćGospodu, u pomoćGospodu s junacima.

24 Da je blagoslovena mimo žene Jailja žena Evera Kenejina; mimo žene u šatorima da je blagoslovena.

25 Zaiska vode, mleka mu dade, u gospodskoj zdeli donese mu pavlaku.

26 Levom rukom maši se za kolac a desnom za malj kovački, i udari Sisaru, razmrska mu glavu; probode i probi mu slepe oči.

27 Među noge njene savi se, pade, leže, među noge njene savi se, pade gde se savi, onde pade mrtav.

28 S prozora gledaše majka Sisarina, i kroz rešetku vikaše: Što se tako dugo ne vraćaju kola njegova? Što se tako polako miču točkovi kola njegovih?

29 Najmudrije između dvorkinja njenih odgovarahu joj, a i sama odgovaraše sebi:

30 Nisu li našli? Ne dele li plen? Po jednu devojku, po dve devojke na svakog. Plen šaren Sisari, plen šaren, vezen; šaren, vezen s obe strane, oko vrata onima koji zapeniše.

31 Tako da izginu svi neprijatelji Tvoji, Gospode; a koji te ljube da budu kao sunce kad izlazi u sili svojoj. I zemlja bi mirna četrdeset godina.

   

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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.