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1 Nang magkagayo'y umawit si Debora at si Barac na anak ni Abinoam nang araw na yaon, na sinasabi,

2 Sapagka't namatnubay ang mga tagapatnubay sa Israel, Sapagka't ang bayan ay humandog na kusa, Purihin ninyo ang Panginoon.

3 Dinggin ninyo, Oh ninyong mga hari; pakinggan ninyo, Oh ninyong mga prinsipe; Ako, ako'y aawit sa Panginoon, Ako'y aawit ng pagpupuri sa Panginoon, na Dios ng Israel.

4 Panginoon, nang ikaw ay lumabas sa Seir, Nang ikaw ay yumaon mula sa bukid ng Edom, Ang lupa'y nayanig, ang langit naman ay pumatak, Oo, ang mga alapaap ay nagpatak ng tubig.

5 Ang mga bundok ay humuho sa harap ng Panginoon, Pati yaong Sinai, sa harap ng Panginoon, ng Dios ng Israel.

6 Sa mga kaarawan ni Samgar na anak ni Anat, Sa mga kaarawan ni Jael, ang mga paglalakbay ay naglikat, At ang mga manglalakbay ay bumagtas sa mga lihis na landas.

7 Ang mga pinuno ay naglikat sa Israel, sila'y naglikat, Hanggang sa akong si Debora, ay bumangon, Na ako'y bumangon na isang ina sa Israel.

8 Sila'y nagsipili ng mga bagong dios; Nang magkagayo'y nagkaroon ng digma sa mga pintuang-bayan: May nakita kayang kalasag o sibat sa apat na pung libo sa Israel?

9 Ang aking puso ay nasa mga gobernador sa Israel, Na nagsihandog na kusa sa bayan; Purihin ninyo ang Panginoon!

10 Saysayin ninyo, ninyong mga nakasakay sa mapuputing asno, Ninyong nangakaupo sa maiinam na latag, At ninyong nangagsisilakad sa daan.

11 Malayo sa ingay ng mga manghuhutok, sa mga dakong igiban ng tubig, Doon sila magpapanibagong magsanay sa mga matuwid na gawa ng Panginoon, Ng mga matuwid na gawa ng kaniyang pagpupuno sa Israel. Bumaba nga ang bayan ng Panginoon sa mga pintuang-bayan.

12 Gumising ka, gumising ka, Debora; gumising ka, gumising ka, bumigkas ka ng awit: Bumangon ka, Barac, at ihatid mo ang iyong mga bihag, ikaw na anak ni Abinoam.

13 Nagsibaba nga ang nalabi sa mga mahal, at ang bayan; Ang Panginoon ay bumaba dahil sa akin laban sa mga makapangyarihan.

14 Sa Ephraim nangagmula silang nasa Amalec ang ugat; Sa likuran mo, ay ang Benjamin, na kasama ng iyong mga bayan; Sa Machir nangagmula ang mga gobernador, At sa Zabulon yaong nangaghahawak ng tungkod ng pagpupuno.

15 At ang mga prinsipe sa Issachar ay kasama ni Debora; Na kung paano si Issachar ay gayon si Barac, Sa libis nagsisubasob sa kaniyang paanan. Sa tabi ng mga agusan ng tubig ng Ruben ay nagkaroon ng mga dakilang pasiya ng puso.

16 Bakit ka nakaupo sa gitna ng mga kulungan ng tupa, Upang makinig ba ng mga tawag sa mga kawan? Sa agusan ng tubig ng Ruben Nagkaroon ng mga dakilang pasiya ng puso.

17 Ang Galaad ay tumahan sa dako roon ng Jordan: At ang Dan, bakit siya'y natira sa mga sasakyan sa tubig? Ang Aser ay nanatili sa mga baybayin ng dagat, At nanahan sa kaniyang mga daong.

18 Ang Zabulon ay isang bayan na isinapanganib ang kanilang buhay sa ikamamatay, At ang Nephtali, ay sa matataas na dako ng bukiran.

19 Ang mga hari ay nagsiparito at nagsilaban; Nang magkagayo'y nagsilaban ang mga hari ng Canaan, Sa Taanach na nasa tabi ng tubig sa Megiddo: Sila'y hindi nagdala ng mga pakinabang na salapi.

20 Ang mga bituin ay nakipaglaban mula sa langit, Sa kanilang paglakad sila'y nakipaglaban kay Sisara.

21 Tinangay sila ng ilog Cison, Ng matandang ilog na yaon, ng ilog Cison. Oh kaluluwa ko, lumakad kang may lakas.

22 Nang magkagayo'y nagsiyabag ang mga kuko ng mga kabayo, Dahil sa mga pagdamba, sa pagdamba ng kanilang mga malakas.

23 Sumpain ninyo si Meroz, sabi ng anghel ng Panginoon, Sumpain ninyo ng kapaitpaitan ang mga tagaroon sa kaniya; Sapagka't sila'y hindi naparoon na tumulong sa Panginoon, Na tumulong sa Panginoon, laban sa mga makapangyarihan.

24 Pagpalain sa lahat ng babae si Jael, Ang asawa ni Heber na Cineo, Pagpalain siya sa lahat ng babae sa tolda.

25 Siya'y humingi ng tubig, at binigyan niya ng gatas; Kaniyang binigyan siya ng mantekilya sa pinggang mahal.

26 Kaniyang hinawakan ng kaniyang kamay ang tulos, At ng kaniyang kanang kamay ang pamukpok ng mga manggagawa; At sa pamamagitan ng pamukpok ay kaniyang sinaktan si Sisara, pinalagpasan niya sa kaniyang ulo, Oo, kaniyang tinarakan at pinalagpasan ang kaniyang pilipisan.

27 Sa kaniyang paanan ay nasubasob, siya'y nabuwal, siya'y nalugmok: Sa kaniyang paanan siya'y nasubasob, siya'y nabuwal. Kung saan siya sumubasob, doon siya nalugmok na patay.

28 Sa dungawan ay sumungaw, at sumigaw; Ang ina ni Sisara ay humiyaw mula sa mga silahia: Bakit kaya ang kaniyang karo ay nagluluwat ng pagdating? Bakit kaya bumabagal ang mga gulong ng kaniyang mga karo?

29 Ang kaniyang mga pantas na babae ay sumagot sa kaniya, Oo, siya'y nagbalik ng sagot sa kaniyang sarili,

30 Hindi ba sila nakasumpong, hindi ba nila binahagi ang samsam? Isang dalaga, dalawang dalaga sa bawa't lalake; Kay Sisara ay samsam na damit na may sarisaring kulay, Samsam na sarisaring kulay ang pagkaburda, Na sarisaring kulay, na burda sa dalawang tagiliran, Na suot sa leeg ng mga bihag?

31 Gayon malipol ang lahat ng iyong mga kaaway, Oh Panginoon: Nguni't yaong mga umiibig sa kaniya ay maging parang araw pagka lumalabas sa kaniyang kalakasan. At ang lupain ay nagpahinga na apat na pung taon.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9212

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9212. 'If you ever take your companion's clothing as a pledge' means if factual knowledge of truths is dispersed by illusions that are a product of sensory impressions. This is clear from the meaning of 'taking as a pledge' as receiving a token for goods that are supplied, for 'a pledge' is a token for goods that are being lent. When spiritual things are understood instead of these, supplying goods means giving instruction in truths, and the token or pledge in this instance means truth on the level of the senses. For 'the clothing' here which is given as a pledge means the lowest level of the natural, which is that of the senses. Since illusions abound on this level and illusions wipe out truths, 'taking your companion's clothing as a pledge' means the dispersing of truths by illusions that are a product of sensory impressions. The fact that these things are meant is clear from the whole train of thought in the internal sense.

[2] In general 'clothing' means everything that clothes another, and so whatever is relatively more external. Consequently the external or natural man is called the clothing in relation to the internal or spiritual man. In a similar way truth is called the clothing in relation to good, because truth clothes good; likewise factual knowledge of truth in relation to the truth of faith which belongs to the internal man. Sensory perception, which constitutes the lowest level of life with a person, is the clothing in relation to factual knowledge of truth.

'Clothes' are lower things that cover higher ones, or what amounts to the same thing, exterior things that cover interior ones, see 2576, 5248. In general they are truths, 4545, 4763, 5319, 5954, 6914, 6917, 9093, factual knowledge of truths, 6918, or truths on the level of the senses, 9158. Sensory perception constitutes the lowest level of life with a person, 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and sensory perception is subject to illusions, 5084, 5089, 6201, 6948, 6949, 7442.

[3] The meaning of 'clothes' as truths owes its origin to representatives in the next life. There angels and spirits appear dressed in clothes in keeping with the state of faith or truth that is theirs, and their clothes are varied in keeping with the changes which that state undergoes. Those governed by authentic truth appear dressed in white garments, and those governed by truths springing from good in shining ones. But those governed purely by good, as angels of the inmost heaven are, called celestial angels, appear naked. So it is then that clothes are truths, and that truths are meant in the Word by 'clothes', as may be seen from places referred to above. To these places let the following in the Gospels be added:

[4] In Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became [white] as the light. Matthew 17:2.

'Face' in the Word means the interiors, in particular the affections, 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, and 'God's face' Goodness itself, 222, 223, 5585. 'The sun' means God's love, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 7083, 8644. From this it is evident what the meaning is when it says that the Lord's face shone like the Sun, namely that His interiors were the Good of Divine Love. 'His garments became [white] as the light' means Divine Truth radiating from Him, which also appears in heaven as the light, 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644.

[5] In the same gospel,

When Jesus drew near to Jerusalem they brought the she-ass and the colt and laid their garments on them and set Him on them. But a very great crowd spread their garments on the road, while others were breaking off branches from trees and spreading them on the road. Matthew 21:1, 7-8.

Riding on a she-ass and her colt was a representative sign of the Supreme Judge and King, see 2781, as also is evident from what comes before in verse 5,

Tell the daughter of Zion, Behold, your King is coming to you, meek, seated on a she-ass, and on a colt, the foal of a beast of burden.

It is also evident in Mark 11:1-12; in Luke 19:28-41; in John 12:12-16; and in Zechariah 9:9-10, where it says of the Lord that He would ride on an ass, and on a young ass, a son of she-asses. There He is called a King, and in addition it says that His dominion will be from sea even to sea, and from the River even to the ends of the earth. The fact that the supreme judge rode on a she-ass, and his sons on young asses, see Judges 5:9-10; 10:3-4; 12:14; and that the king rode on a she-mule, and the king's sons on mules, 1 Kings 1:33, 38, 44-45; 2 Samuel 13:29.

[6] When the disciples laid their garments on the she-ass and her colt, it represented the recognition that truths in their entirety were the foundation on which the Lord as supreme Judge and King rested; for the disciples represented the Lord's Church in respect of truths and forms of good, see 2129, 3488, 3858 (end), 6397, and their garments truths themselves, 4545, 4763, 5319, 5954, 6914, 6917, 9093. This same recognition was likewise represented when the crowd spread their garments, also the branches of trees, on the road. Another reason why they spread them on the road was that 'the road' means the truth by means of which a member of the Church is led, see 627, 2333, 3477. And the reason why they also spread the branches of trees was that 'trees' meant perceptions and also cognitions or knowledge of truth and good, 2682, 2722, 2972, 4552, 7692, so that their branches are the truths themselves. Those actions were also performed then because it was customary for the chief persons among the people to lay their garments on supreme judges and kings' she-asses and mules when they rode in pomp on them, and for the people themselves to spread their garments on the road, or the branches of trees instead. For in heaven judgeship consists in Divine Truth derived from Good, and kingship in Divine Truth, 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148.

[7] In Luke,

No one adds a piece of a new garment onto an old garment; in doing so he splits the new, and the binding from the new is unsuitable for the old.

Luke 5:36.

The Lord used this comparison to describe the truth of the new Church and the truth of the old Church; for 'garment' means truth. Sewing on one or binding it to the other means destroying both; for the truth of the new Church is interior truth, thus truth for the internal man, whereas the truth of the old Church is exterior truth, thus truth for the external man. The latter kind of truth prevailed in the Jewish Church, for by means of external things this Church represented internal ones, whereas the Church of today has knowledge of the internal truths that were represented then, because the Lord has revealed them. The fact that these truths are not suited to external ones in such a way that they can exist together is what the words used by the Lord serve to mean. From all this also it is evident that 'garment' means the Church's truth.

[8] In John,

Jesus said to Peter, Truly, truly I say to you, When you were a boy you girded your loins and walked where you wished. But when you are old you will stretch out your hands, [and] another will gird your loins and lead you where you do not wish. John 21:18.

No one without knowledge of the internal sense can see what these words imply; plainly, they contain arcana. In the internal sense 'Peter' means the Church's faith, see the Prefaces to Genesis 18, 22, and 3750, 6000, 6073 (end), 6344 (end). Consequently Peter when he was a boy means the nature of the Church's faith as it is initially, and Peter when he would be old means the nature of the Church's faith as it is finally. From this it is evident what 'when you were a boy you girded your loins and walked where you wished' means, namely that the Church's faith as it is initially is faith composed of truth derived from good, thus faith composed of charity towards the neighbour and of love to the Lord. And at this time a member of the Church in doing what is good acts freely, because his actions spring from the Lord. For aspects of the good of love are meant by 'the loins', 3021, 3294, 4280, 4575, 5050-5062, so that 'girding the loins' means clothing good with truths; and living is meant by 'walking', 519, 1794, 8417, 8420, so that 'walking where one wishes' means leading a life that is free. Those people lead a life that is free, or act freely, whose faith springs from love to the Lord and charity towards the neighbour; for they are led by the Lord, 892, 905, 2870-2893, 6325, 9096. 'When you are old you will stretch out your hands, and another will gird your loins and lead you where you do not wish' means that the Church's faith as it is finally will be none at all, at which time falsities that arise from evil springing from self-love and love of the world will take the place of faith and enslave it. This is the arcanum which these words spoken by Lord contain and which can be seen only from their internal sense. All this shows once again the kind of way in which the Lord spoke, namely in such a way that an inner meaning might be present within every detail, to the end that heaven might be joined to the world by means of the Word. For without the Word, that is, without Divine Truth that has been revealed, they are not joined together; and if they are not so joined the human race perishes.

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