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Jueces 5

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1 Y aquel día cantó Débora, con Barac, hijo de Abinoam, diciendo:

2 Porque ha vengado las injurias de Israel, porque el pueblo se ha ofrecido de su voluntad, load al SEÑOR.

3 Oíd, reyes; estad, oh príncipes, atentos; yo cantaré al SEÑOR, diré salmos al SEÑOR Dios de Israel.

4 Cuando saliste de Seir, oh SEÑOR, cuando te apartaste del campo de Edom, la tierra tembló, y los cielos destilaron, y las nubes gotearon aguas.

5 Los montes se derritieron delante del SEÑOR, aquel Sinaí, delante del SEÑOR Dios de Israel.

6 En los días de Samgar hijo de Anat, en los días de Jael, cesaron los caminos, y los que andaban por las sendas se apartaban por sendas torcidas.

7 Las aldeas habían cesado en Israel, habían cesado; hasta que yo Débora me levanté, me levanté madre en Israel.

8 Al escoger nuevos dioses, la guerra estaba a las puertas. ¿Se veía escudo o lanza entre cuarenta mil en Israel?

9 Mi corazón está por los príncipes de Israel, por los voluntarios en el pueblo; load al SEÑOR.

10 Vosotros los que cabalgáis en asnas blancas, los que presidís en juicio, y vosotros los que andáis por el camino, hablad.

11 A causa del estruendo de los arqueros, quitado de entre los que sacan las aguas, allí recuentan las justicias del SEÑOR, las justicias de sus aldeas en Israel. Ahora bajará el pueblo del SEÑOR a las puertas.

12 Levántate, levántate, Débora; levántate, levántate; profiere un cántico. Levántate, Barac, y lleva tus cautivos, hijo de Abinoam.

13 Ahora ha hecho que el que quedó del pueblo, señoree a los magníficos; el SEÑOR me hizo enseñorear sobre los fuertes.

14 De Efraín salió su raíz contra Amalec, tras ti vino Benjamín contra tus pueblos; de Maquir descendieron príncipes, y de Zabulón los que solían manejar punzón de escribiente.

15 Príncipes también de Isacar fueron con Débora; y también Isacar, como Barac se puso a pie en el valle. De las divisiones de Rubén son grandes los pensamientos del corazón.

16 ¿Por qué te quedaste entre las majadas, para oír los balidos de los rebaños? De las divisiones de Rubén grandes son los pensamientos del corazón.

17 Galaad se quedó al otro lado del Jordán; y Dan ¿por qué se estuvo junto a los navíos? Aser se asentó a la ribera del mar, y en sus quebraduras se quedó.

18 El pueblo de Zabulón expuso su vida a la muerte, y Neftalí en las alturas del campo.

19 Vinieron reyes y pelearon; entonces pelearon los reyes de Canaán en Taanac, junto a las aguas de Meguido, mas no llevaron ganancia alguna de dinero.

20 De los cielos pelearon; las estrellas desde sus caminos pelearon contra Sísara.

21 Los barrió el arroyo de Cisón, el antiguo arroyo, el arroyo de Cisón. Pisaste, oh alma mía, con fortaleza.

22 Los cascos de los caballos se embotaron entonces, por las pisadas, por las pisadas de sus valientes.

23 Maldecid a Meroz, dijo el ángel del SEÑOR; maldecid severamente a sus moradores, porque no vinieron en socorro al SEÑOR, en socorro al SEÑOR contra los fuertes.

24 Bendita sobre las mujeres Jael, mujer de Heber cineo; sobre las mujeres bendita sea en la tienda.

25 El pidió agua, y ella le dio leche; en tazón de nobles le presentó crema.

26 Su mano tendió a la estaca, y su diestra al mazo de trabajadores; y majó a Sísara; le quitó la cabeza; hirió, y atravesó sus sienes.

27 Cayó encorvado entre sus pies, quedó tendido; entre sus pies Cayó encorvado; donde se encorvó, allí Cayó muerto.

28 La madre de Sísara asomándose a la ventana aulla, mirando por entre las rejas, diciendo : ¿Por qué se detiene su carro, que no viene? ¿Por qué las ruedas de sus carros se tardan?

29 Las sabias mujeres de sus príncipes le respondían; y aun ella se respondía a sí misma.

30 ¿No han hallado despojos, y los están repartiendo? A cada uno una doncella, o dos; los despojos de colores para Sísara, los despojos bordados de colores; la ropa de color bordada de ambos lados, para el capitán de los que han tomado los despojos.

31 Así perezcan todos tus enemigos, oh SEÑOR; mas los que te aman, sean como el sol cuando nace en su fuerza. Y la tierra reposó cuarenta años.

   

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Apocalypse Explained # 593

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593. Verse 1. And I saw another strong angel coming down out of heaven, signifies the Lord as to the Word, here as to its ultimate sense, which is called the sense of the letter. This is evident from the signification of a "strong angel," as being the Lord as to the Word (of which presently); it means as to the Word in its ultimate sense, which is called the sense of the letter, because it is from that sense that the Lord is called "strong," for all the strength and all the power of Divine truth exist and consist in its ultimate, consequently in the sense of the letter of the Word (of which also presently).

[2] Because it is the sense of the letter of the Word that is meant, therefore it is said that the angel was seen "coming down out of heaven." The like is said of the Word, which is the Divine truth; this comes down from the Lord through the heavens into the world, consequently it is adapted to the wisdom of the angels who are in the three heavens, and is also adapted to men who are in the natural world. For this reason the Word in its first origin of all is wholly Divine, afterward celestial, then spiritual, and lastly natural; it is celestial for the angels of the inmost or third heaven, who are called celestial angels, it is spiritual for the angels of the second or middle heaven who are called spiritual angels, and it is celestial-natural and spiritual-natural for the angels of the ultimate or first heaven who are called celestial-natural and spiritual-natural angels, and it is natural for men in the world; for so long as men live in a material body they think and speak naturally. This then is why the Word is with the angels of each heaven, but with a difference according to the degrees of their wisdom, intelligence, and knowledge [scientia]; and although it differs in its sense in each heaven, still it is the same Word, because it is the Divine itself, which is in the Word from the Lord that becomes Divine celestial when it comes down to the inmost or third heaven, and becomes Divine spiritual when it comes down therefrom to the middle or second heaven, and becomes Divine celestial-natural or spiritual-natural when it comes down from that heaven to the ultimate or first heaven, and when it comes down therefrom into the world becomes a Divine natural Word, such as it is with us in the letter. These successive derivations of Divine truth proceeding from the Lord Himself exist by virtue of correspondences, established from creation itself, between things higher and lower, respecting which, the Lord willing, more will be said hereafter.

[3] All strength and all power are in the ultimates of Divine truth, thus in the natural sense of the Word, which is the sense of the letter, because this sense is the containant of all the interior senses, that is, of the spiritual and celestial (spoken of above); and as it is the containant it is also the base, and in the base lies strength itself. For if higher things do not rest upon their base they fall and are scattered. So would it be if the spiritual and celestial things of the Word did not rest upon its natural or literal sense, for this not only sustains the interior senses, but also contains them, consequently the Word or Divine truth is not only in its power, but also in its fullness in this sense. (But on this subject more may be seen above; namely, that strength is in the ultimate, because the Divine is there in its fullness, n. 346, 567. That interior things flow in successively into exteriors, even into the most external or ultimate, and that they coexist there, see Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form in their ultimate what is simultaneous, in what order, n. 5897, 6451, 8603, 10099. That therefore there is strength and power in ultimates, n. 9836; that therefore responses and revelations were given in ultimates, n. 9905, 10548; that therefore the ultimate is more holy than the interiors, n. 9824.) From this, too, it follows that everything of doctrine of the church ought to be formed and confirmed from the literal sense of the Word, and that also doctrine has its power from that (See above, n. 356). This is why the "angel coming down out of heaven" is said to be "strong." That "angel" in the Word means in the highest sense the Lord, in a relative sense every recipient of Divine truth from the Lord, and in an abstract sense Divine truth itself, may be seen above (n. 130, 302); here, therefore, "angel" means the Lord as to the Word, because the Word is Divine truth itself. That the Lord Himself is here meant by "angel" can be seen from a like representation of the Lord Himself as to face and feet in the first chapter of this book, where it is said of the Son of man, who is the Lord:

That His face shone as the sun in his power, and that His feet were like unto burnished brass glowing in a furnace (verses Revelation 1:15, 16).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 10551

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10551. 'And so it was, when Moses entered the tent, that the pillar of cloud came down, and stood at the door of the tent, and talked to Moses' means that when the Word had gone beyond what they were capable of understanding, extremely poor visibility descended on them as they stood outside, and yet there was clear perception from within. This is clear from the meaning of 'when Moses entered the tent' as when the Word had gone beyond what they were capable of understanding, dealt with immediately above in 10550; from the meaning of 'the pillar of cloud' as extremely poor visibility so far as that nation was concerned, for by 'cloud' the outward sense of the Word is meant, see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8443, 8781, and also the poor visibility of the Word so far as those who have no enlightenment are concerned, and its extremely poor visibility so far as those with whom the outward sense of the Word is separated from the inward are concerned, 6832, 8106, 8814, 8819, 9430; from the meaning of 'standing at the door' as being outside, dealt with above in 10549; and from the meaning of 'talking to Moses' as clear perception from within. For the Word - as it is essentially - is meant by 'Moses', see 9372, while perceiving is meant by 'talking', see in the places referred to in 10290. The reason why 'from within' is meant is that Moses, to whom 'the pillar of cloud' talked, was within the tent.

[2] What it is to see from without and to perceive from within must be stated. Those who have enlightenment when they read the Word see it from within; for their internal has been opened, and when the internal has been opened it dwells in the light of heaven. This light flows in and brings enlightenment, though the person is not conscious of its doing so. He is not conscious of this because that light flows into the cognitions or knowledge present in the human memory, which however dwell in natural light. And since the person feels, when he uses them to think with, that he does so all by himself he cannot be aware of the influx; yet there are various indications enabling him to know that he has been given enlightenment. But anyone at all who supposes that he has enlightenment is mistaken if he does not love to know truth for its own sake and for the sake of leading a good life, thus if he does not love Divine Truth for life's sake. For leading a life in keeping with Divine Truths derived from the Word constitutes loving the Lord; and from the Lord, when He is loved, springs all enlightenment.

[3] Those however who do not see a life in keeping with Divine Truths derived from the Word as the end in view, but position, gain, and reputation as the end in view and the Divine Truths of the Word therefore as the means, cannot possibly possess any enlightenment. This end is worldly and bodily, and not spiritual and heavenly. Consequently it closes off their internal man, and once this is closed no light from heaven can flow in and bring enlightenment. If these people suppose that they are enlightened when they read the Word they are completely mistaken; for their thought is inspired not by heaven but by the world, and so springs not from the Lord but from self. And to the extent that it springs from self and the world it is the product of natural light separated from heavenly light; and natural light separated from heavenly light constitutes thickest darkness in spiritual matters. If these people are convinced that they have seen something as a result of having been enlightened they are mistaken. For the only way that they perceive whether anything is true is with the aid of proofs supplied by others, which is to see truth from without and not from within, or else with the aid of faith that is no more than persuasion, the nature of which may be seen in 9363-9369. Such people are able to see falsity as truth and truth as falsity, and also to see evil as good and good as evil.

[4] From all this it is clear what seeing the Word from without is and perceiving it from within is. Seeing it from without is what is meant when it says that the people stood, [each] at the door of [his] tent, and looked after Moses, and also that they saw the pillar of cloud standing at the door of the tent, and they bowed down, [each] at the door of [his] tent. But perceiving the Word from within is what is meant when it says that Moses entered the tent, and that the pillar of cloud at the door of the tent talked to Moses.

[5] A brief statement must also be made about the way in which the influx bringing enlightenment operates. Angels equally with men perceive the Word when it is read; but angels do so on a spiritual level, men on a natural level. A person whose internal has been opened also perceives it on a spiritual level, though he is not conscious of doing so while he lives in the world because his spiritual thought flows into his natural thought in the external man and manifests itself within this. Nevertheless that interior thought is what enlightens and is the channel through which influx from the Lord operates. Some learned people by looking into their own thoughts and reflecting on what they see have also noticed that the human being possesses interior thought which is not overt. They have therefore called the ideas composing it immaterial and intellectual 1 , distinguishing them from the overt ideas composing exterior thought, which they have called natural and material. But they have not known that the ideas composing interior thought are spiritual, nor that when these flow down from their own level they are converted into natural ones and then take on a different shape and appearance. These considerations show to some extent the way in which the influx bringing enlightenment operates.

Poznámky pod čarou:

1. i.e. 'Apprehensible or apprehended only by the intellect; non-material, spiritual; ideal.' (Shorter Oxford English Dictionary)

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