Bible

 

士师记 3

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1 耶和华留下这几族,为要试验那不曾知道迦南争战之事的以色列人

2 好叫以色列的知道又学习未曾晓得的战事。

3 所留下的就是非利士的五个首领和一切迦南人、西顿人,并利巴嫩的希未人,从巴力黑们直到哈马口。

4 留下这几族,为要试验以色列人知道他们肯耶和华摩西吩咐他们列祖的诫命不肯。

5 以色列人在迦南人、赫人、亚摩利人、比利洗人、希未人、耶布斯人中间,

6 娶他们的女儿为妻,将自己的女儿他们的儿子,并事奉他们的

7 以色列人耶和华眼中看为恶的事,忘记耶和华─他们的,去事奉诸巴力和亚舍拉,

8 所以耶和华的怒气向以色列人发作,就把他们交在米所波大米王古珊利萨田的中。以色列人服事古珊利萨田年。

9 以色列人呼求耶和华的时候,耶和华就为他们兴起一位拯他们,就是迦勒兄弟基纳斯的儿子俄陀聂。

10 耶和华的灵降在他身上,他就作了以色列的士师,出去争战。耶和华将米所波大米王古珊利萨田交在他中,他便胜了古珊利萨田。

11 於是国中太平四十年。基纳斯的儿子俄陀聂死了

12 以色列人又行耶和华眼中看为恶的事,耶和华就使摩押王伊矶伦强盛,攻击以色列人

13 伊矶伦招聚亚扪人和亚玛力人,去攻打以色列人,占据棕树城。

14 於是以色列人服事摩押王伊矶伦十八年。

15 以色列人呼求耶和华的时候,耶和华就为他们兴起一位拯者,就是便雅悯基拉的儿子以笏;他是左便利的。以色列人托他送礼物摩押王伊矶伦。

16 以笏打了一把两刃的,长一肘,带在右衣服里面。

17 他将礼物献给摩押王伊矶伦(原来伊矶伦极其肥胖);

18 以笏献完礼物,便将抬礼物的人打发走了,

19 自己却从靠近吉甲凿石之地回来:“王啊,我有一件机密事奏告你。”王:“回避吧!”于是左右侍立的人都退去了。

20 以笏到王面前;王独自一人在凉楼上。以笏:我奉的命报告你一件事。王就从座位上站起来

21 以笏便伸左,从右上拔出来,刺入王的肚腹,

22 把都刺进去了。被肥肉夹住,他没有从王的肚腹拔出,且穿通了身。

23 以笏就出到游廊,将楼尽都锁。

24 以笏出之後,王的仆人到了,见楼关锁,就:他必是在楼上大解。

25 他们等烦了,见仍不开楼,就拿钥匙开了,不料,他们的人已,倒在上。

26 他们耽延的时候,以笏就逃跑了,经过凿石之地,逃到西伊拉;

27 到了,就在以法莲地吹角。以色列人随着他地,他在前头引路,

28 对他们:你们随我来,因为耶和华已经把你们的仇敌摩押人交在你们中。於是他们跟着他去,把守约但河的渡口,不容摩押过去。

29 那时击杀了摩押人约有一万,都是强壮的勇士,没有一逃脱。

30 这样,摩押就被以色列人制伏了。国中太平八十年。

31 以笏之,有亚拿的儿子珊迦,他用赶牛的棍子打死非利士人。他也以色列人

   

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Moses

  

At the inmost level, the story of Moses -- like all of the Bible -- is about the Lord and his spiritual development during his human life as Jesus. Moses's role represents establishing forms of worship and to make the people obedient. As such, his primary representation is "the Law of God," the rules God gave the people of Israel to follow in order to represent spiritual things. This can be interpreted narrowly as the Ten Commandments, more broadly as the books of Moses, or most broadly as the entire Bible. Fittingly, his spiritual meaning is complex and important, and evolves throughout the course of his life. To understand it, it helps to understand the meaning of the events in which he was involved. At a more basic level, Moses's story deals with the establishment of the third church to serve as a container of knowledge of the Lord. The first such church -- the Most Ancient Church, represented by Adam and centered on love of the Lord -- had fallen prey to human pride and was destroyed. The second -- the Ancient Church, represented by Noah and the generations that followed him -- was centered on love of the neighbor, wisdom from the Lord and knowledge of the correspondences between natural and spiritual things. It fell prey to the pride of intelligence, however -- represented by the Tower of Babel -- and at the time of Moses was in scattered pockets that were sliding into idolatry. On an external level, of course, Moses led the people of Israel out of Egypt through 40 years in the wilderness to the border of the homeland God had promised them. Along the way, he established and codified their religious system, and oversaw the creation of its most holy objects. Those rules and the forms of worship they created were given as containers for deeper ideas about the Lord, deeper truth, and at some points -- especially when he was first leading his people away from Egypt, a time before the rules had been written down -- Moses takes on the deeper representation of Divine Truth itself, truth from the Lord. At other times -- especially after Mount Sinai -- he has a less exalted meaning, representing the people of Israel themselves due to his position as their leader. Through Moses the Lord established a third church, one more external than its predecessors but one that could preserve knowledge of the Lord and could, through worship that represented spiritual things, make it possible for the Bible to be written and passed to future generations.