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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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Arcana Coelestia # 1675

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1675. That 'the Horites in their Mount Seir' means false persuasions deriving from self-love is clear from the meaning of 'the Horites' and from the meaning of 'Seir'. As for the Horites, they were the people who dwelt on Mount Seir, as is clear from Genesis 36:8, 20, and following verses, where Esau, who is called Edom, is the subject. Esau or Edom in the genuine sense means the Lord as regards His Human Essence. He is also represented by Esau or Edom, as becomes clear from many places in both the historical and the prophetical sections of the Word, to be dealt with, in the Lord's Divine mercy, later on. Because 'the Horites' represented people who are under the influence of false persuasions, and because representatives at that time occurred within actual events, therefore the expulsion of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] These are spoken of in Moses as follows,

This also is considered to be a land of Rephaim; Rephaim dwelt formerly in it, and the Ammonites called them Zamzummim; they were a people great and many and tall like the Anakim. And Jehovah destroyed them from before them; and they dispossessed them, and dwelt in their place. He did the same for the sons of Esau who dwelt in Seir, in that He destroyed the Horites from before them, and they dispossessed them, and dwelt in their place. Deuteronomy 2:20-22.

These things represent and mean the same as what the present verse says about Chedorlaomer, namely that 'Chedorlaomer and the kings with him smote the Horites in Mount Seir'. For, as has been stated, Chedorlaomer represents the Lord's Good and Truth during childhood, and so the Lord's Human Essence at that time as regards Good and Truth, by which He destroyed false persuasions, that is, the hells filled with so devilish a crew, which set out to destroy the world of spirits, and consequently the human race, with its false persuasions.

[3] And because Esau or Edom represented the Lord as regards the Human Essence, Mount Seir also, and Paran as well, represented those things that belonged to His Human Essence, namely the celestial things of love, as is clear from the blessing uttered by Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. He indeed loves the peoples. Deuteronomy 33:2-3.

'Jehovah dawned from Mount Seir and shone from Mount Paran' means nothing else than the Lord's Human Essence. Anyone may see that 'dawning from Mount Seir and shining from Mount Paran' does not mean mountains and their inhabitants but Divine realities, thus the celestial things of the Lord's Human Essence, from which Jehovah is said to have dawned and to have shone.

[4] As for 'Seir', its meaning is clear from the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

Here 'going forth from Seir and setting out from the field of Edom' has no other meaning.

[5] This is plainer still in Moses in the prophetic utterance of Balaam, who was one of the sons of the east, that is, he came from Syria where a residue of the Ancient Church existed,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a scepter will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies. Numbers 24:17-18.

Here 'seeing Him, but not now; beholding Him, but not near' is the Lord's Coming into the world - His Human Essence being called 'a star that would arise out of Jacob', and also 'Edom' and 'Seir'. That neither Edom nor Seir were to be the inheritance may become clear to anyone. 'Seir, the inheritance of his enemies' or 'The mountain of his enemies' has the same meaning as in many other places where it is said that enemies were to be driven out and possession was to be taken of their land.

[6] That Mount Paran, or El-paran, mentioned in this verse also has the same meaning is clear from Habakkuk as well,

God will come from Teman, and the Holy One from Mount Paran. Selah. His fame has covered the heavens, and the earth has been filled with His praise. Habakkuk 3:3.

It should be realized however that mountains and lands have and take their meaning from their inhabitants, from the Horites when these dwelt there, and when they had been driven out, from those who drove them out, such as from Esau or Edom, or else from some others. Mount Paran is used therefore in both senses, the genuine and the contrary. In the genuine sense it stands for the Lord's Human Essence, in the contrary sense for self-love. The Lord's Human Essence is celestial love itself, while the contrary to celestial love is self-love. Thus 'the Horites' in this verse means false persuasions deriving from self-love.

[7] There are false persuasions that originate in self-love, and there are false persuasions that originate in love of the world. The former persuasions - those originating in self-love - are the most foul, whereas those originating in love of the world are not so foul. The former, or false persuasions originating in self-love, are the very opposite of the celestial things of love, whereas the latter, or false persuasions originating in love of the world, are the opposite of the spiritual things of love. Persuasions originating in self-love carry with them the desire to rule over all things, and insofar as the restraints placed upon them are loosened they hasten to fulfill that desire, even to the extent of desiring to rule over the entire universe, and, as has been shown, over Jehovah as well. Consequently persuasions of that kind are not tolerated at all in the next life. But persuasions originating in love of the world do not go so far. They do not go beyond the insanity of not being satisfied with their lot. They vainly strive after heavenly joy, and wish to acquire other people's goods, but are not so intent on ruling. But the differences among these persuasions are countless.

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