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士师记 1

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1 约书亚死以色列人求问耶和华说:我们中间谁当首先上去攻击迦南人,与他们争战?

2 耶和华犹大当先上去,我已将那交在他中。

3 犹大对他哥哥西缅:请你同我到拈阄所得之地去,好与迦南人争战;以後我也同你到你拈阄所得之地去。於是西缅与他同去。

4 犹大就上去;耶和华将迦南和比利洗交在他们中。他们在比色击杀了一万

5 又在那里遇见亚多尼比色,与他争战,杀败迦南人和比利洗人。

6 亚多尼比色逃跑;他们追赶,拿住他,砍断他的大姆指。

7 亚多尼比色:从前有七十个的大姆指都被我砍断,在我桌子拾取零碎食物。现在按着我所行的报应我了。於是他们将亚多尼比色耶路撒冷,他就在那里。

8 犹大人攻打耶路撒冷,将城攻取,用刀杀了城内的人,并且放烧城。

9 犹大去,与地、地,和高原的迦人争战。

10 犹大人去攻击希伯仑的迦南人,杀了示筛、亚希幔、挞买。希伯仑从前名叫基列亚巴。

11 他们从那里去攻击底壁的居民;底壁从前名叫基列西弗。

12 迦勒:谁能攻打基列西弗,将城夺取,我就把我女儿押撒他为妻。

13 迦勒兄弟基纳斯的儿子俄陀聂夺取了那城,迦勒就把女儿押撒他为妻。

14 押撒过门的时候,劝丈夫向他父亲求一块田。押撒一下,迦勒问他:你要甚麽?

15 :求你赐福我,你既将我安置在,求你也泉。迦勒就把上泉下泉赐他。

16 摩西的内兄(或译:岳父)是基尼人,他的子孙与犹大人一同离了棕树城,往亚拉得以犹大旷野去,就在民中。

17 犹大和他哥哥西缅同去,击杀了洗法的迦南人,将城尽行毁灭,那城的名便何珥玛。

18 犹大又取了迦萨和迦萨的四境,亚实基伦和亚实基伦的四境,以革伦和以革伦的四境。

19 耶和华犹大同在,犹大就赶出地的居民,只是不能赶出平原的居民,因为他们有车。

20 以色列人照摩西的,将希伯仑了迦勒;迦勒就从那里赶出亚衲族的个族长。

21 便雅悯人没有赶出耶路撒冷的耶布斯人。耶布斯人仍在耶路撒冷与便雅悯人同,直到今日。

22 约瑟家也上去攻打伯特利耶和华与他们同在。

23 约瑟家打发人去窥探伯特利(那城起先名叫路斯)。

24 窥探的见一个从城里出来,就对他:求你将进城的指示我们我们必恩待你。

25 将进城的指示他们,他们就用刀击杀了城中的居民,但将那和他全家放去。

26 往赫去,筑了一座城,起名路斯。那城到如今还这名。

27 玛拿西没有赶出伯善和属伯善乡村的居民,他纳和属他纳乡村的居民,多珥和属多珥乡村的居民,以伯莲和属以伯莲乡村的居民,米吉多和属米吉多乡村的居民;迦南人却执意在那些方。

28 及至以色列强盛了,就使迦南人作苦工,没有把他们全然赶出。

29 以法莲没有赶出基色的迦南人。於是迦南人仍在基色,在以法莲中间。

30 西布伦没有赶出基伦的居民和拿哈拉的居民。於是迦南人仍在西布伦中间,成了服苦的人。

31 亚设没有赶出亚柯和西顿的居民,亚黑拉和亚革悉的居民,黑巴、亚弗革与利合的居民

32 於是,亚设因为没有赶出那的迦南人,就在他们中间。

33 拿弗他利没有赶出伯示麦和伯亚纳的居民,於是拿弗他利就在那的迦南人中间;然而伯示麦和伯亚纳的居民成了服苦的人。

34 亚摩利人强逼但人住在地,不容他们到平原;

35 亚摩利人却执意在希烈和亚雅伦并沙宾。然而约瑟胜了他们,使他们成了服苦的人。

36 亚摩利人的境界,是从亚克拉滨坡,从西拉而上。

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Arcana Coelestia # 1408

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1408. The events described here and in what follows took place in history as they are recorded, yet the historical events as described are representative, and every word carries a spiritual meaning. This is so in all of the historical parts of the Word, not only in the Books of Moses but also in those of Joshua, Judges, Samuel, and Kings, all of which books contain nothing else than historical narratives. But although they are historical narratives in the sense of the letter, in the internal sense there are arcana of heaven lying hidden there. These arcana cannot possibly be seen as long as the mind keeps its eye fixed on the historical details, nor are they disclosed until the mind removes itself from the sense of the letter. The Word of the Lord is like a body that has a living soul within it. The things that belong to the soul are not apparent as long as the mind is fixed on those of the body, so much so that it scarcely believes it possesses a soul, even less that it will be alive after death. But as soon as the mind departs from bodily things, those belonging to the soul and to life show themselves; and in this lies the reason not only why bodily things must die before a person can be born anew or be regenerated, but also why the body must die so that he can enter heaven and behold heavenly things.

[2] The same applies to the Word of the Lord Its bodily parts are the things that constitute the sense of the letter, and when the mind is fixed on these the internal things are not seen at all. But once the bodily parts so to speak have died, the internal for the first time are brought to view. All the same, the things constituting the sense of the letter are like the things present with man in his body, namely the facts belonging to the memory which come in through the senses and which are general vessels containing interior or internal things. From this one may recognize that the vessels are one thing and the essential elements within the vessels another. The vessels are natural, and the essential elements within the vessels are spiritual and celestial. In the same way the historical narratives of the Word, as with each individual expression in the Word, are general, natural, indeed material vessels that have spiritual and celestial things within them. These things never come into sight except through the internal sense.

[3] This may become clear to anyone simply from the fact that many matters in the Word have been stated according to appearances, indeed according to the illusions of the senses, such as that the Lord is angry, punishes, curses, slays, and many other such statements, when in fact the internal sense contains the reverse, namely that the Lord is never angry or punishes, still less curses or slays. All the same, no harm at all is done to people who in simplicity of heart believe the Word as they find it in the letter so long as they are leading charitable lives, the reason being that the Word teaches nothing other than this - that everyone ought to live in charity with his neighbour and to love the Lord above all things. People doing this are in possession of the internal things, and thus with them the illusions acquired from the sense of the letter are easily dispersed.

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