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Shoftim 5

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1 ותשר דבורה וברק בן־אבינעם ביום ההוא לאמר׃

2 בפרע פרעות בישראל בהתנדב עם ברכו יהוה׃

3 שמעו מלכים האזינו רזנים אנכי ליהוה אנכי אשירה אזמר ליהוה אלהי ישראל׃

4 יהוה בצאתך משעיר בצעדך משדה אדום ארץ רעשה גם־שמים נטפו גם־עבים נטפו מים׃

5 הרים נזלו מפני יהוה זה סיני מפני יהוה אלהי ישראל׃

6 בימי שמגר בן־ענת בימי יעל חדלו ארחות והלכי נתיבות ילכו ארחות עקלקלות׃

7 חדלו פרזון בישראל חדלו עד שקמתי דבורה שקמתי אם בישראל׃

8 יבחר אלהים חדשים אז לחם שערים מגן אם־יראה ורמח בארבעים אלף בישראל׃

9 לבי לחוקקי ישראל המתנדבים בעם ברכו יהוה׃

10 רכבי אתנות צחרות ישבי על־מדין והלכי על־דרך שיחו׃

11 מקול מחצצים בין משאבים שם יתנו צדקות יהוה צדקת פרזנו בישראל אז ירדו לשערים עם־יהוה׃

12 עורי עורי דבורה עורי עורי דברי־שיר קום ברק ושבה שביך בן־אבינעם׃

13 אז ירד שריד לאדירים עם יהוה ירד־לי בגבורים׃

14 מני אפרים שרשם בעמלק אחריך בנימין בעממיך מני מכיר ירדו מחקקים ומזבולן משכים בשבט ספר׃

15 ושרי ביששכר עם־דברה ויששכר כן ברק בעמק שלח ברגליו בפלגות ראובן גדלים חקקי־לב׃

16 למה ישבת בין המשפתים לשמע שרקות עדרים לפלגות ראובן גדולים חקרי־לב׃

17 גלעד בעבר הירדן שכן ודן למה יגור אניות אשר ישב לחוף ימים ועל מפרציו ישכון׃

18 זבלון עם חרף נפשו למות ונפתלי על מרומי שדה׃

19 באו מלכים נלחמו אז נלחמו מלכי כנען בתענך על־מי מגדו בצע כסף לא לקחו׃

20 מן־שמים נלחמו הכוכבים ממסלותם נלחמו עם־סיסרא׃

21 נחל קישון גרפם נחל קדומים נחל קישון תדרכי נפשי עז׃

22 אז הלמו עקבי־סוס מדהרות דהרות אביריו׃

23 אורו מרוז אמר מלאך יהוה ארו ארור ישביה כי לא־באו לעזרת יהוה לעזרת יהוה בגבורים׃

24 תברך מנשים יעל אשת חבר הקיני מנשים באהל תברך׃

25 מים שאל חלב נתנה בספל אדירים הקריבה חמאה׃

26 ידה ליתד תשלחנה וימינה להלמות עמלים והלמה סיסרא מחקה ראשו ומחצה וחלפה רקתו׃

27 בין רגליה כרע נפל שכב בין רגליה כרע נפל באשר כרע שם נפל שדוד׃

28 בעד החלון נשקפה ותיבב אם סיסרא בעד האשנב מדוע בשש רכבו לבוא מדוע אחרו פעמי מרכבותיו׃

29 חכמות שרותיה תענינה אף־היא תשיב אמריה לה׃

30 הלא ימצאו יחלקו שלל רחם רחמתים לראש גבר שלל צבעים לסיסרא שלל צבעים רקמה צבע רקמתים לצוארי שלל׃

31 כן יאבדו כל־אויביך יהוה ואהביו כצאת השמש בגברתו ותשקט הארץ ארבעים שנה׃ ף

   

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Arcana Coelestia # 9212

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9212. If taking a pledge thou shalt take in pledge thy companion’s garment. That hereby is signified, if memory-truths be separated through fallacies derived from the things of sense, is evident from the signification of “taking a pledge,” as being to receive a token for goods that have been communicated; for a pledge is a token for goods that are lent. When spiritual things are understood in the place of these, to communicate goods means to instruct in truths, and a token or pledge then means sensuous truth; for by the “garment” mentioned here as given in pledge, is signified the ultimate of the natural, which is the sensuous. As this abounds in fallacies, and fallacies extinguish truths, therefore by “taking thy companion’s garment in pledge” is signified the separation of truths by fallacies derived from the things of sense. That these things are signified, is evident from the series of the things as they follow in the internal sense.

[2] By a “garment” in general is signified all that which clothes something else, thus whatever is relatively exterior. Consequently the external or natural man is called a “garment” relatively to the internal or spiritual man. In like manner truth is called a “garment” relatively to good, because truth clothes good; so likewise is memory-truth relatively to the truth of faith, which is of the internal man. The sensuous, which is the ultimate of life with man, is a “garment” relatively to memory-truth. (That “garments” denote lower things which cover higher ones, or what is the same, exterior things which cover interior ones, see n. 2576, 5248; in general that they denote truths, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093; that they denote memory-truths, n. 6918; also sensuous truths, n. 9158; and that the sensuous is the ultimate of life with man, n. 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and is in fallacies, n. 5084, 5089, 6201, 6948, 6949, 7442)

[3] That “garments” denote truths, originates from the representatives in the other life, where angels and spirits appear clothed in garments according to the states of faith or of truth in which they are; and their garments vary according to the changes of this state. Those who are in genuine truth appear clothed in white garments, and those who are in truths derived from good in shining garments; but those who are solely in good, as are the angels of the inmost heaven, who are called celestial, appear without clothing. From this then it is that garments denote truths, and that by “garments” in the Word are signified truths, as can be seen from the passages before quoted, to which may be added the following from the Evangelists.

[4] In Matthew:

When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matthew 17:2);

by “the face” in the Word are signified the interiors, especially the affections (n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849); and by “the face of God,” good itself (n. 222, 223, 5585); by “the sun” is signified the Divine love (n. 2441, 2495, 3636, 3643, 4060, 4321, 4696, 7083, 8644). From this it is evident what is signified by “the face of the Lord shining as the sun,” namely, that His interiors were the good of the Divine love. That “His garments became as the light” signifies the Divine truth proceeding from Him, which in heaven also appears as light (n. 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644).

[5] Again:

When Jesus drew nigh unto Jerusalem they brought the ass, and the colt, and put on them their garments, and set Him thereon. And a very great multitude spread their garments in the way; but others cut branches from the trees, and strewed them in the way (Matthew 21:1, 21:7-8);

to ride on an ass and her colt was a representative of the highest judge and king (see n. 2781), as is also evident from what goes before in verse 5: Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek, and sitting upon an ass and upon a colt, the son of a beast of burden (Matthew 21:5; see also Mark 11:1-11; Luke 19:28-40;John 12:12-15). In Zechariah 9:9it is said of the Lord that He “was riding upon an ass, even upon a young ass, the son of she-asses,” and He is there called a “King;” and it is added that “His dominion shall be from sea even to sea, and from the river even to the ends of the earth.” That the highest judge rode upon a she-ass, and his sons upon young asses, may be seen inJudges 5:9-10; 10:3-4; 12:14; and that the king rode upon a she-mule, and the sons of the king upon mules, in 1 Kings 1:33, 1 Kings 1:38, 1 Kings 1:44-45, and in 2 Samuel 13:29.

[6] By the disciples putting their garments on the ass and her colt, was represented that truths in the whole complex were submitted to the Lord as the Highest Judge and King; for the disciples represented the church of the Lord in respect to its truths and goods (n. 2129, 3488, 3858, 6397), and their garments represented the truths themselves (n. 4545, 4763, 5319, 5954, 6914, 6917, 9093) The like was represented by the multitude strewing their garments in the way, and also branches of trees. The reason why they strewed them in the way was that by “a way” is signified the truth whereby the man of the church is led (n. 627, 2333, 3477). The reason why they strewed branches of trees, was that trees signified the perceptions and also the knowledges of truth and good (n. 2682, 2722, 2972, 4552, 7692), consequently “the branches” denote the truths themselves. This was done also in conformity with a customary rite; for when the highest judges and kings rode in their solemn procession, the princes of the people then put their garments on the asses and mules, and the people themselves strewed their garments on the way, or in their place the branches of trees; for the judicial function in heaven is the Divine truth from the Divine good, and the regal one is the Divine truth (n. 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148).

[7] In Luke:

No man addeth a piece of a new garment to an old garment; for so he rendeth the new, and the piece from the new doth not agree with the old (Luke 5:36).

The Lord used this similitude to describe the truth of the new church and the truth of the old church, for the “garment” denotes truth. To “sew” or “add” one to the other denotes to destroy both; for the truth of the new church is interior truth, thus is truth for the internal man; but the truth of the old church is exterior truth, thus is for the external man. In the latter truth was the Jewish Church, for by means of external things this church represented internal ones; whereas the church at this day is in the internal truths which had been represented; for the Lord revealed these truths. That these truths do not agree with external truths so as to be together with them, is signified by the above words of the Lord. From this also it is evident that a “garment” signifies the truth of the church.

[8] In John:

Jesus said unto Peter, Verily, verily, I say unto thee, When thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thy loins, and lead thee whither thou wouldest not (John 21:18);

he who does not know the internal sense of the Word, cannot know what these words involve. That they contain arcana is very evident. In the internal sense by “Peter” is signified the faith of the church (see the preface to Genesis 18 and 2 2760. 3750, 6000, 6073, 6344). Thus by “Peter when a boy” is signified the faith of the church such as it is in its beginning; and by “Peter when old,” the faith of the church such as it is at its end. From this it is evident what is signified by the words, “when thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest,” namely, that the faith of the church in its beginning is the faith of truth from good, thus the faith of charity toward the neighbor and of love to the Lord, and that then the man of the church does good from freedom, because from the Lord; for “the loins” denote the goods of love (n. 3021, 3294, 4280, 4575, 5050-5062), consequently “to gird the loins” denotes to clothe good with truths; “walking” denotes living (n. 519, 1794, 8417, 8420); thus “walking whither one would” denotes living in freedom, for those live in freedom, or act from freedom, who are in faith from love to the Lord and charity toward the neighbor, because they are led by the the Lord, (n. 892, 905, 2870-2893, 6325, 9096). “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thy loins, and lead thee whither thou wouldest not,” signifies that at the end of the church there will be no faith, and then falsities of evil from the loves of self and the world will take its place, and will reduce it to bondage. This is the secret which lies hidden in these words of the Lord, and which can be seen only from their internal sense. From this it is again evident in what manner the Lord spoke, namely, that in every detail there was an internal sense, to the intent that by means of the Word heaven might be conjoined with the world; for without the Word there is no conjunction, that is, without revealed Divine truth; and if there is no conjunction, the human race perishes.

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

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Arcana Coelestia # 6767

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6767. Sayest thou to kill me? That this signifies “wouldest thou destroy my faith?” is evident from the signification of “killing,” as being to destroy (of which below); and from the signification of a “Hebrew man,” here meant by “me,” as being one who is of the church, thus also faith, for faith is of the church, and these two things are so united that he who destroys faith with anyone, destroys the church with him. This also is “killing” him, for he who takes away faith, takes away spiritual life, the life which remains being that which is called “death.” Hence it is evident that by, “Sayest thou to kill me?” is signified “wouldest thou destroy my faith?”

[2] That “to kill” denotes to take away spiritual life, is clear from many passages in the Word, as in Jeremiah:

Drag them away as a sheep for the slaughter, and devote them for the day of killing. How long shall the land mourn and the herb of every field wither, for the wickedness of them that dwell therein? The beasts and the bird will be consumed (Jeremiah 12:3-4);

“the day of killing” denotes the time of the vastation of the church, when there is no longer any faith, because no charity; “the land which shall mourn” denotes the church; “the herb of every field” denotes every true memory-knowledge of the church; “the beasts and the bird will be consumed” denotes that goods and truths will be so. (That the “land” is the church, see n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4335, 4447, 5577; that “herb” is true memory-knowledge is evident from the passages in the Word where “herb” is mentioned; that “field” is that which is of the church, n. 2971, 3310, 3766; that “beasts” are affections of good, thus goods, n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198; and “birds” affections of truth, n. 5149.) Hence it can be seen what is the meaning of the above words, and also that there is a spiritual sense in every detail. Everyone can see that without an interior sense it could not be understood what is meant by “a day of killing,” by “the earth mourning,” by “every herb of the field withering for the wickedness of those who dwell therein,” and by “the beasts and the bird being consumed.”

[3] In Zechariah:

Thus said Jehovah my God, Feed the sheep of killing, which their possessors kill (Zech. 11:4-5); where “the sheep of killing” plainly denotes those whose faith the possessors destroy.

In Ezekiel:

Thou hast profaned Me with My people, for handfuls of barley, and for pieces of bread, to kill the souls which ought not to die, and to keep the souls alive which ought not to live (Ezekiel 13:19);

here also “to kill” plainly denotes to destroy spiritual life, that is, faith and charity.

In Isaiah:

What will ye do in the day of visitation and of vastation? Beneath the bound, and beneath the killed shall they fall (Isaiah 10:3-4); where the “killed” denote those who are in hell, thus who are in evils and falsities.

[4] Again:

Thou art cast out of thy sepulchre like an abominable shoot, the raiment of the killed, of one pierced with the sword. Thou shalt not be united with them in the grave, because thou hast destroyed thy land, thou hast killed thy people (Isaiah 14:19-20);

“the killed” denote those who are deprived of spiritual life; “thou hast killed thy people” denotes that he has destroyed the truths and goods of faith.

In John:

The thief cometh not but for to steal, and to kill, and to destroy: I am come that they may have life (John 10:10);

“to kill” denotes to destroy the life of faith, and therefore it is said, “I am come that they may have life.”

In Mark:

The brother shall deliver the brother to death, and the father the children, and children shall rise up against their parents and shall kill them (Mark 13:12); speaking of the last times of the church, when there is no longer any charity, and therefore not any faith; “brother,” “children,” and “parents,” in the internal sense, are the goods and truths of the church, and “to kill” is to destroy them.

[5] As by “one killed” was signified one deprived of spiritual life, and by “field” the church, therefore it was a statute in the representative church, that

If anyone touched on the surface of a field anyone pierced with a sword, or killed, he should be unclean seven days (Numbers 19:16).

That “one pierced with a sword” is truth extinguished by falsity, see above, n. 4503, for “sword” denotes falsity which extinguishes truth, n. 2799, 4499, 6353.

In like manner this was a statute: If anyone was found killed in the land of inheritance, upon a field, and it should not be known who had killed him, the elders and judges were to measure between the cities round about, and having thus found the nearest city, they were to take a calf and were to head it by a running stream; besides other particulars (Deuteronomy 21:1-10).

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