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Judges 9

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1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and spake with them, and with all the family of the house of his mother's father, saying,

2 Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, that all the sons of Jerubbaal, who are threescore and ten persons, rule over you, or that one rule over you? remember also that I am your bone and your flesh.

3 And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

4 And they gave him threescore and ten [pieces] of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light fellows, who followed him.

5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.

6 And all the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.

7 And when they told it to Jotham, he went and stood on the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may Hearken unto you.

8 The trees went forth on a time to anoint a king over them; and they said unto the olive-tree, Reign thou over us.

9 But the olive-tree said unto them, Should I leave my fatness, wherewith by me they honor God and man, and go to wave to and fro over the trees?

10 And the trees said to the fig-tree, Come thou, and reign over us.

11 But the fig-tree said unto them, Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees?

12 And the trees said unto the vine, Come thou, and reign over us.

13 And the vine said unto them, Should I leave my new wine, which cheereth God and man, and go to wave to and fro over the trees?

14 Then said all the trees unto the bramble, Come thou, and reign over us.

15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

16 Now therefore, if ye have dealt truly and uprightly, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands

17 (for my father fought for you, and adventured his life, and delivered you out of the hand of Midian:

18 and ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maid-servant, king over the men of Shechem, because he is your brother);

19 if ye then have dealt truly and uprightly with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you:

20 but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.

21 And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.

22 And Abimelech was prince over Israel three years.

23 And God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

24 that the violence done to the threescore and ten sons of Jerubbaal might come, and that their blood might be laid upon Abimelech their brother, who slew them, and upon the men of Shechem, who strengthened his hands to slay his brethren.

25 And the men of Shechem set liers-in-wait for him on the tops of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.

26 And Gaal the son of Ebed came with his brethren, and went over to Shechem; and the men of Shechem put their trust in him.

27 And they went out into the field, and gathered their vineyards, and trod [the grapes], and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech.

28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve ye the men of Hamor the father of Shechem: but why should we serve him?

29 And would that this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.

30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

31 And he sent messengers unto Abimelech craftily, saying, Behold, Gaal the son of Ebed and his brethren are come to Shechem; and, behold, they constrain the city [to take part] against thee.

32 Now therefore, up by night, thou and the people that are with thee, and lie in wait in the field:

33 and it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and rush upon the city; and, behold, when he and the people that are with him come out against thee, then mayest thou do to them as thou shalt find occasion.

34 And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies.

35 And Gaal the son of Ebed went out, and stood in the entrance of the gate of the city: and Abimelech rose up, and the people that were with him, from the ambushment.

36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the tops of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men.

37 And Gaal spake again and said, See, there come people down by the middle of the land, and one company cometh by the way of the oak of Meonenim.

38 Then said Zebul unto him, Where is now thy mouth, that thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out now, I pray, and fight with them.

39 And Gaal went out before the men of Shechem, and fought with Abimelech.

40 And Abimelech chased him, and he fled before him, and there fell many wounded, even unto the entrance of the gate.

41 And Abimelech dwelt at Arumah: and Zebul drove out Gaal and his brethren, that they should not dwell in Shechem.

42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.

43 And he took the people, and divided them into three companies, and laid wait in the field; and he looked, and, behold, the people came forth out of the city; And he rose up against them, and smote them.

44 And Abimelech, and the companies that were with him, rushed forward, and stood in the entrance of the gate of the city: and the two companies rushed upon all that were in the field, and smote them.

45 And Abimelech fought against the city all that day; and he took the city, and slew the people that were therein: and he beat down the city, and sowed it with salt.

46 And when all the men of the tower of Shechem heard thereof, they entered into the stronghold of the house of Elberith.

47 And it was told Abimelech that all the men of the tower of Shechem were gathered together.

48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the stronghold, and set the stronghold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.

50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.

51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut themselves in, and gat them up to the roof of the tower.

52 And Abimelech came unto the tower, and fought against it, and drew near unto the door of the tower to burn it with fire.

53 And a certain woman cast an upper millstone upon Abimelech's head, and brake his skull.

54 Then he called hastily unto the young man his armorbearer, and said unto him, Draw thy sword, and kill me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.

55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.

56 Thus God requited the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren;

57 and all the wickedness of the men of Shechem did God requite upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

   

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Arcana Coelestia # 9207

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9207. 'And your sons orphans' means that at the same time truths will do so, that is to say, will perish. This is clear from the meaning of 'orphans' as those who possess truth but not as yet good, and still have a desire for good, dealt with in 9199, at this point those who have truth but no desire for good, thus those with whom truths perish; for it is speaking about evil people whose sons will become orphans. The fact that truths perish with those who have no desire for good is evident from what has been stated immediately above in 9206 regarding goodness and truth when joined together. But something further must be stated regarding that joining together. Truths that have been joined to good always hold within them a desire to do good, and at the same time to be joined more closely to good by doing it. Or what amounts to the same thing, those who possess truths always have a desire to do good and to join it thereby to their truths. People therefore who think that they are in possession of truths but who have no desire to do good do not in fact possess truths; that is, they have no belief in them, however much they imagine they do have.

[2] Their condition is portrayed by the Lord when He speaks of 'salt', in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

The Lord says these things to the disciples and to the people. By 'the salt of the earth' He means the Church's truth that has a desire for good, and by 'tasteless salt' He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.

[3] In Mark,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves, and seek 1 peace with one another. Mark 9:49-50.

'Being salted with fire' means good that has a desire for truth, and 'being salted with salt' truth that has a desire for good. 'Tasteless salt' is truth devoid of any desire for good; 'having salt in oneself' means possessing that desire.

[4] In Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people throw it outdoors. Luke 14:33-35.

Here 'salt' in a similar way stands for truth that has a desire for good, and 'tasteless salt' for truth that is devoid of any desire for good, 'unfit for the land or for the dunghill' standing for its total inability to serve any use, good or bad. People possessing such truth are called the lukewarm, as is evident from the words immediately before, stating that a person cannot be the Lord's disciple if he does not renounce all his possessions, that is, if he does not love the Lord above all things. For those loving the Lord and also themselves equally are the ones who are called the lukewarm and who are unfit to serve any use, good or bad.

[5] In Moses,

Every offering of your minchah shall be salted with salt; you shall not leave the salt of the covenant of your God off your minchah. 2 On all your offerings you shall offer salt. Leviticus 2:13.

Salt in every offering was a sign that truth's desire for good and good's desire for truth should be present in all worship. This also explains why this salt is called 'the salt of God's covenant'; for 'a covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, and 'salt' is the desire for the joining together.

[6] When each desires to be joined to the other, that is, good to truth and truth to good, they look towards each other. But when truth tears itself away from good, they turn away from each other and look backwards or behind themselves. This is what is meant in Luke by Lot's wife who had become a pillar of salt,

Whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field likewise, let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

This means looking behind oneself or backwards, see 3652, 5895 (end), 5897, 7857, 7923, 8505, 8506, 8510, 8516.

[7] One reason why 'salt' means the desire truth possesses is that salt renders land fertile and makes food tasteful, and another reason is that salt contains a fiery property and at the same time a conjunctive power, even as truth contains a burning desire for good and at the same time a conjunctive power. 'A pillar of salt' is a separation from truth, for 'salt' in the contrary sense means truth that has been destroyed and laid waste, as in Zephaniah 2:9; Ezekiel 47:11; Jeremiah 17:6; Psalms 107:33-34; Deuteronomy 29:23; Judges 9:45; 2 Kings 2:19-22.

These matters have been introduced so that people may know what truth's desire for good is, and what good's desire for truth is, meant by 'orphan' and 'widow'.

Poznámky pod čarou:

1. literally, cultivate

2. literally, you shall not cause to cease the salt of the covenant of your God upon your minchah

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

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Arcana Coelestia # 6804

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6804. 'And God remembered His covenant with Abraham, with Isaac, and with Jacob' means on account of being joined to the Church through the Lord's Divine Human. This is clear from the meaning of 'the covenant' as a joining together, dealt with below; and from the representation of 'Abraham, Isaac, and Jacob', with whom a covenant had been made, as the Lord's Divine Human. 'Abraham' represents the Lord in respect of the Divine itself, 'Isaac' in respect of the Divine Rational, and 'Jacob' in respect of the Divine Natural, see 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305 (end), 3439, 4538, 4570, 4615, 6098, 6185, 6276, 6425. When Abraham, Isaac, and Jacob are mentioned in the Word those patriarchs are not meant in the spiritual sense, as may be recognized from the consideration that names never pass through into heaven. Only what is really meant by the people who are referred to - real things, the essential nature of real things, and the states of real things, that is to say, aspects of the Church, of the Lord's kingdom, and of the Lord Himself - passes through.

[2] But in addition to this the angels in heaven never fix their thoughts on specific persons; that would restrict their thoughts and remove them from that all-inclusive perception of real things that lies behind angelic speech. This explains why the things that the angels in heaven say are indescribable, far surpassing human thought, whose range does not extend to seeing things in their totality but is restricted to particular aspects. When one reads therefore in Matthew 8:11 that many will come from the east and the west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven, the angels perceive the Lord's presence and the way people make the truth and goodness emanating from His Divine Human their own. Also when one reads in Luke 16:22 that Lazarus was carried into Abraham's bosom, the angels perceive that he was carried into heaven, where the Lord is present. This too goes to show that 'a covenant with Abraham, Isaac, and Jacob' means in the internal sense being joined through the Lord's Divine Human.

[3] The fact that the Divine Human is 'a covenant', that is, the actual joining together, may be seen from many places in the Word, as in Isaiah,

I will give You as a covenant of the people', a light of the nations. Isaiah 42:6.

In the same prophet,

I have given You as a covenant of the people, 1 to restore the land, to share out the devastated inheritances. Isaiah 49:8.

In the same prophet,

Incline your ear and come to Me; hear, and let your soul live. So will I make with you an eternal covenant, even the sure mercies of David. Lo, I have given Him as a witness to the peoples, a prince and lawgiver to the peoples. 2 Isaiah 55:3-4.

In Malachi,

Suddenly there comes to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming. Malachi 3:1

In the second Book of Samuel,

He has established an eternal covenant for Me, to be set in order for all and to be kept safe. 2 Samuel 23:5.

[4] These places plainly refer to the Lord and to the joining of the human race to the Lord's Divine Being itself through His Divine Human. In respect of His Divine Human the Lord is the Mediator, and no one can come to the Divine Being itself within the Lord, called the Father, except through the Son, that is, the Divine Human, as is well known in the Church. Thus the Lord in respect of His Divine Human is the actual joining together. Can anyone in his thought begin to comprehend the Divine Being itself? And if he cannot do this in thought how can he be joined to the Divine itself in love? But the Divine Human anyone can comprehend in thought and be joined to in love.

[5] The meaning of 'a covenant' as a joining together may be seen in the fact that covenants between countries join them together. They are bargains made by both parties which must be kept if their alliance is to remain intact. These bargains or agreements are also called a covenant. On man's side the bargains or agreements that are called 'a covenant' in the Word are in a restricted sense the ten commandments or the Decalogue. In a wider sense they are all the statutes, orders, laws, testimonies, and commandments that the Lord decreed from Mount Sinai through Moses; and in an even wider sense they are the Books of Moses. The contents of these books were what the children of Israel were required on their side to carry out. On the Lord's side it is mercy and election.

[6] The ten commandments or the Decalogue are a covenant.

This is clear from the following places: In Moses,

Jehovah declared to you His covenant which He commanded you to perform, the ten words which He wrote on two tablets of stone. Deuteronomy 4:13, 23.

And since the two tablets of stone on which the ten commandments had been written were placed in the ark, Exodus 25:16, 21, 22, 31:18; 32:15, 16, 19; 40:20, the ark was called the ark of the covenant, Deuteronomy 31:9, 24-26; Joshua 3:3, 6, 14; 4:7; Judges 20:27; 2 Samuel 15:24; 1 Kings 8:21. In the last of these references Solomon says,

I have made a place there for the ark, where there is the covenant of Jehovah which He made with our fathers.

And in John,

The temple of God was opened in heaven, and the ark of His covenant was seen in His temple. Revelation 11:19.

[7] All the judgements and statutes which the Lord commanded the people of Israel through Moses are called a covenant; so too are the actual Books of Moses. In Moses,

According to the tenor 3 of these words I have made a covenant with you and with Israel. Exodus 34:27.

What are called a covenant here were many regulations regarding sacrifices, feasts, and unleavened bread. In the same author,

Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Exodus 24:7-8.

In the second Book of Kings,

Josiah the king of Judah read before them all in the house of Jehovah the words of the book of the covenant which had been found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant that were written in that book. And all the people took a stand on the covenant. The king commanded all the people to keep the Passover to Jehovah their God, in accordance with what was written in the book of the covenant. 2 Kings 23:2-3, 21.

In David,

If your sons keep My covenant and My testimony which I have taught them, their sons also will sit even forever on your throne. Psalms 132:12.

[8] A covenant is a joining together through love and faith.

In Jeremiah,

Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers, for they made My covenant invalid. But this is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart, and I will be their God, and they will be My people. Jeremiah 31:31-33.

'Putting the law in their midst, and writing it on their heart' is endowing with faith and charity, faith and charity being the means by which the joining together described by 'I will be their God, and they will be My people' is effected. In the same prophet,

I will make with them an everlasting covenant, that I will not any more turn away from them, and I will do good to them. But I will put My fear into their heart so that they do not depart from Me. Jeremiah 32:40.

A joining together through love, which is a covenant, is meant by 'I will put My fear into their heart so that they do not depart from Me'.

[9] In Ezekiel,

I will make with them a covenant of peace; it will be an eternal covenant with them. And I will bless 4 them and will multiply them, and I will set a sanctuary in their midst, and it will be My dwelling-place among them; and I will be their God, and they will be My people. Ezekiel 37:26-27.

Here a joining together through love and faith, which are a covenant, is described by 'a sanctuary in their midst' and 'dwelling-place among them', and by 'I will be their God, and they will be My people'. In the same prophet,

When I passed by you and saw you, behold, it was your time, the time of love; 5 and I entered into a covenant with you, so that you would be Mine. Ezekiel 16:8.

This refers to Jerusalem, by which the Ancient Church is meant, 'entering into a covenant, so that you would be Mine' plainly being a marriage or spiritual joining together. Since 'a covenant' means a joining together a wife is also called in Malachi 2:14 the wife of a covenant, while a joining together that exists among brothers is called in Amos 1:9 a covenant of brothers. 'A covenant' is also used in David to mean a joining together,

I have made a covenant with My chosen one, I have sworn to David My servant. Psalms 89:3.

[10] The agreement in a covenant on the Lord's side is mercy and election. This is clear in David,

All the ways of Jehovah are mercy and truth to those keeping His covenant and His testimonies. Psalms 25:10.

In Isaiah,

The mountains will depart and the hills be removed, but My mercy will not depart from you, nor the covenant of My peace be removed, said Jehovah, who has mercy on you. Isaiah 54:10.

In Moses,

Jehovah your God, He is God, the faithful God keeping covenant and mercy with those who love Him and keep His commandments, to the thousandth generation. Deuteronomy 7:9, 11.

In the same author,

If you keep My covenant, you will be to Me a peculiar treasure from among all peoples. Exodus 19:5.

In the same author,

I will have regard for you, and make you fruitful, and multiply you, and confirm My covenant with you. Leviticus 26:9.

'Having regard for them' is viewing with mercy. 'Making them fruitful and multiplying them' is endowing with charity and faith, and those endowed with them are called 'the elect'. Thus the words used here have to do with election and so do those which say that they will be 'a peculiar treasure'.

[11] In the representative Church they also had signs of the covenant. These served to remind people of the joining together. Circumcision was one such sign, Genesis 17:11; for circumcision was a sign meaning purification from filthy loves. After these loves are removed, heavenly love is introduced, through which a joining together is effected. The sabbath too is called an eternal covenant, Exodus 31:16; and of the loaves of the presence it is said that to the children of Israel they should be for an eternal covenant, Leviticus 24:8-9. Blood in particular was a sign, as is clear in Moses,

Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Then Moses took the blood of the sacrifice of a peace-offering and sprinkled it over the people, and said, Behold, the blood of the covenant which Jehovah has made with you, upon all these words. Exodus 24:7-8.

In Zechariah,

Through the blood of your covenant I will let out the bound ones from the pit in which there is no water. Zechariah 9:11.

'The blood' was the covenant or sign of the covenant because it meant a joining together through spiritual love, that is, through charity towards the neighbour. This was why, when the Lord instituted the Holy Supper, He called His blood 'the blood of the new covenant', Matthew 26:28. From all this one may now see what 'the covenant' is used to mean in the internal sense of the Word.

Poznámky pod čarou:

1. The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

2. The Latin means nations but the Hebrew means peoples, which Swedenborg has in other places where he quotes this verse.

3. literally, Upon the mouth

4. literally, give

5. literally, loves

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