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1 Abimelek, sin Jerubaalov, otiđe u Šekem k braći svoje matere i reče njima i svemu rodu kuće svoje majke:

2 "Upitajte sve šekemske građane: što vam je bolje - da nad vama vlada sedamdeset ljudi, svi sinovi Jerubaalovi, ili jedan čovjek? Sjetite se da sam ja od vašeg mesa i vaših kostiju!"

3 To braća njegove matere prenesoše ostalim šekemskim građanima i njihovo se srce prikloni Abimeleku jer govorahu: "Naš je brat!"

4 I dadoše mu sedamdeset šekela srebra iz hrama Baal-Beritova; time Abimelek unajmi klatež i pustolove koji pođoše za njim.

5 Onda dođe u kuću svoga oca u Ofri i pobi svoju braću, sinove Jerubaalove, sedamdeset ljudi, na jednom kamenu. Izmakao mu je samo Jotam, najmlađi sin Jerubaalov jer se bijaše sakrio.

6 Tada se skupiše svi šekemski građani i sav Bet-Milo te postaviše Abimeleka za kralja kod hrasta koji stoji u Šekemu.

7 Kada su to dojavili Jotamu, ode on, stade na vrh gore Gerizima i povika im na sav glas: "Čujte me, uglednici šekemski, tako vas čuo Bog!

8 Jednom se zaputila stabla da pomažu kralja koji će vladati nad njima. Pa rekoše maslini: 'Budi nam kraljem!'

9 Odgovori im maslina: 'Zar da se svog ulja odreknem što je na čast bozima i ljudima da bih vladala nad drugim drvećem?'

10 Tad rekoše stabla smokvi: 'Dođi, budi nam kraljem!'

11 Odgovori im smokva: 'Zar da se odreknem slatkoće i krasnoga ploda svog da bih vladala nad drugim drvećem?'

12 Tad rekoše stabla lozi: 'Dođi, budi nam kraljem!'

13 Odgovori im loza: 'Zar da se odreknem vina što veseli bogove i ljude da bih vladala nad drugim drvećem?'

14 Sva stabla rekoše tad glogu: 'Dođi, budi nam kraljem!'

15 A glog odgovori stablima: 'Ako me doista hoćete pomazat' za kralja, u sjenu se moju sklonite. Ako nećete, iz gloga će oganj planuti i sažeći cedrove libanonske!'

16 Sada, jeste li vjerno i čestito učinili kad ste izabrali Abimeleka za kralja? Jeste li se dobro ponijeli prema Jerubaalu i njegovoj kući? Jeste li mu uzvratili za djela što ih za vas učini?

17 Moj se otac za vas borio izloživši svoj život te vas izbavio iz ruku Midjanaca,

18 a vi danas ustaste protiv kuće moga oca, pobiste njegove sinove, sedamdeset ljudi na istom kamenu, i nad građanima Šekema učiniste kraljem Abimeleka, sina njegove robinje, zato što je vaš brat!

19 Ako ste vjerno i pošteno danas radili prema Jerubaalu i prema njegovoj kući, radujte se s Abimelekom, a on neka se raduje s vama!

20 Ako niste, neka oganj iziđe iz Abimeleka i sažeže građane Šekema i Bet-Mila i neka iziđe oganj iz građana Šekema i Bet-Mila i sažeže Abimeleka!"

21 Onda Jotam pobježe, skloni se i dođe u Beer, i ondje ostade, jer se bojao svoga brata Abimeleka.

22 Abimelek je vladao nad Izraelom tri godine.

23 Tada Bog posla duh razdora među Abimeleka i šekemske građane i šekemski se građani pobuniše protiv Abimeleka.

24 Bijaše to zato da bi se osvetio zločin počinjen nad sedamdeset Jerubaalovih sinova i da bi njihova krv pala na njihova brata Abimeleka, koji ih ubi, i na građane Šekema, koji mu pomogoše da ubije braću.

25 Hoteći mu napakostiti, šekemski su građani postavili zasjede po vrhovima planina i pljačkali svakoga tko bi prošao mimo njih onim putem. Javiše to Abimeleku.

26 Gaal, sin Ebedov, dođe sa svojom braćom i nastani se u Šekemu; a šekemski se građani pouzdaše u njega.

27 Otišavši u polje, trgali su u svojim vinogradima grožđe i gazili ga, a onda udarili u veselje; ušli su u hram svoga boga, jeli su, pili i proklinjali Abimeleka.

28 A Gaal, Ebedov sin, povika: "Tko je Abimelek da mu služimo? Zar ne bi trebalo da Jerubaalov sin i Zebul, njegov namjesnik, služe ljude Hamora, Šekemova oca? Zašto da mi njemu služimo?

29 O, kad bih imao ovaj narod u svojoj ruci, protjerao bih Abimeleka i rekao mu: 'Pojačaj svoju vojsku i iziđi u boj!'"

30 A kad Zebul, gradski načelnik, doznade što je govorio Gaal, sin Ebedov, razgnjevi se.

31 Posla glasnike Abimeleku u Arumu i poruči mu: "Evo, Gaal, sin Ebedov, došao u Šekem sa svojom braćom i bune građane protiv tebe.

32 Zato ustani noću, ti i narod što je s tobom, i stani u zasjedu u polju.

33 A ujutro, kad ograne sunce, digni se i udari na grad. Kada Gaal i njegovi ljudi iziđu preda te, ti učini s njima što ti prilike posavjetuju."

34 Abimelek usta noću sa svim svojim ljudima i stade u zasjedu oko Šekema u četiri čete.

35 Kada je Gaal, sin Ebedov, izišao pred gradska vrata i zaustavio se, Abimelek i njegovi ljudi ustaše iz zasjede.

36 Gaal ugleda ljude i reče Zebulu: "Eno silaze ljudi s gorskih vrhova." "Od sjena gorskih vrhova", odgovori mu Zebul, "čine ti se ljudi."

37 Opet progovori Gaal: "Eno silaze ljudi s visa zvana Zemljin pupak, a četa jedna dolazi putem od Čarobnjačkog hrasta."

38 Tad mu reče Zebul: "Gdje ti je sada jezik? Pa ti si govorio: 'Tko je Abimelek da mu služimo?' Nisu li ondje ljudi koje si prezirao? Iziđi sada i pobij se s Abimelekom."

39 I Gaal iziđe na čelu šekemskih građana i pobi se s Abimelekom.

40 Abimelek potjera Gaala i on pobježe pred njim; i mnogi njegovi ljudi padoše mrtvi prije nego što su i došli do vrata.

41 Abimelek se tada vrati u Arumu, a Zebul potjera Gaala i njegovu braću i nije im više dao da ostanu u Šekemu.

42 Sutradan je narod izišao u polje i javiše to Abimeleku.

43 On uze svoju vojsku, podijeli je u tri čete i stade u zasjedu u polju. Kad bi vidio gdje ljudi izlaze iz grada, nasrnuo bi na njih i pobio ih.

44 Dok je Abimelek sa svojom četom udarao kod gradskih vrata, druge se dvije čete baciše na one koji bijahu u polju i tako ih pobiše.

45 Čitav je dan Abimelek opsjedao grad. Zauzevši ga, poubija sve stanovništvo, razori grad i posu sol po njemu.

46 Kad su to čuli gospodari Migdal Šekema, uđoše svi u tvrdi prostor hrama El-Berita.

47 Kada je Abimelek doznao da su se svi građani Migdal Šekema ondje sakupili,

48 popne se na Salmonsku goru sa svom vojskom svojom. Uzevši u ruke sjekiru, odsječe granu od drveta, podiže je i metnu sebi na rame. A ljudima zapovjedi: "Što vidjeste da sam ja učinio, učinite brzo i vi."

49 I svi ljudi odsjekoše sebi po granu, a onda krenuše za Abimelekom, nabacaše granje na utvrdu i zapališe ga nad onima koji su se ondje nalazili. Tako izgiboše svi žitelji Migdal Šekema, oko tisuću ljudi i žena.

50 Potom Abimelek krenu na Tebes, opsjede ga i osvoji.

51 Bijaše ondje usred grada kula kamo su se sklonili svi ljudi i žene i svi uglednici gradski. Zatvorivši za sobom vrata, popeše se kuli na krov.

52 Abimelek dođe do kule i napade je. Dok je prilazio vratima kule da je zapali,

53 neka žena baci mu žrvanj na glavu i razbi mu lubanju.

54 On brzo pozva svoga momka koji mu je nosio oružje i reče mu: "Trgni mač i ubij me da se ne govori o meni: 'Žena ga je ubila.'" Njegov ga momak probode te on umrije.

55 Kad su Izraelci vidjeli da je Abimelek mrtav, svi se vratiše svojim kućama.

56 Tako je Bog svalio na Abimeleka zlo koje je on učinio svome ocu pobivši sedamdesetero svoje braće.

57 I sve zlo Šekemaca Bog svali na njihove glave i tako ih stiže kletva Jotama, sina Jerubaalova.

   

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Arcana Coelestia # 9905

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9905. 'And you shall put into the breastplate of judgement the Urim and Thummim' means the radiance of Divine Truth from the Lord in last and lowest things. This is clear from the meaning of 'the breastplate of judgement' as Divine Truth shining forth from the Lord's Divine Good, dealt with in 9857; and from the meaning of 'the Urim and Thummim' as the light and radiance from there. The reason why light and radiance are meant by 'the Urim and Thummim' is that through the stones in the breastplate varying radiations of the light of heaven were emitted, these being determined by the answers given through them. This also explains why they assumed different colours. For the Divine Truth emanating from the Lord's Divine Good manifests itself to the angels as light; it is the source of all the light of heaven. The colours from it, which are modifications of that light among the angels, are variations of intelligence and wisdom among them; for all wisdom and intelligence is a product of that Divine Truth or light. From this it may be recognized that radiations of that light in various colours are the medium through which Divine Truths coming as answers present themselves in the heavens. A similar function was served by the Urim and Thummim when God was asked something. But it should be remembered that whenever a radiance was seen in them the answer was declared at the same time by an audible voice. This declaration was made through angels, to whom what they declared had been revealed by the Lord through such a radiance; for as has been stated, this is how Divine Truths coming as answers present themselves in heaven.

[2] The light of heaven is Divine Truth emanating from the Lord's Divine Good, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407, 9570, 9571 (end).

Colours appear in heaven, being modifications of that light among the angels, and so variations of intelligence and wisdom among them, 3993, 4530, 4677, 4742, 4922, 9466, 9467, 9865.

[3] The meaning of the words 'Urim' and 'Thummim' also goes to show that all this is so; for 'Urim' means a shining fire, and 'Thummim' the radiance from it. A shining fire is the Divine Truth emanating from the Divine Good of the Lord's Divine Love, and the radiance is that Truth on last and lowest levels, thus in effects. It should be recognized however that 'Thummim' in the Hebrew language means wholeness; it is in the angelic language that it means radiance. The expression 'in the angelic language' is used because when angels talk to one another they are thinking of the very essence of some matter as perceived deep within themselves, thus they speak in terms of its essential nature. What they express flows from those insights into appropriate sounds audible to the angels alone. The appropriate sound for the radiance of Divine Truth is Thummim. This then is the source of the term. Angels have a similar understanding of the word thum, meaning that which is whole or wholeness, whenever someone reads it in the Hebrew language. This explains why in the internal sense of the Word 'that which is whole' is used to mean Divine Truth on the level of effects, which is a life led in keeping with Divine commandments, as is made clear in a large number of places in the Word, such as Joshua 24:14; Judges 9:16, 19; Psalms 25:21; 37:37; 84:11; 101:2; 119:1.

[4] This also explains why the Urim and Thummim are called the judgement of the children of Israel, as well as the breastplate of judgement, and also the judgement of the Urim; for 'judgement' means Divine Truth in doctrine and life, see above in 9857. From all this it may now become clear that by means of the Urim and Thummim, that is, by means of the radiance produced by the light of heaven, the breastplate revealed Divine Truths in the natural sphere, thus on last and lowest levels. A like radiance also presents itself in the minds of those who are guided by truths springing from good. This radiance declares to them, so to speak provides the answers, when with heartfelt desire they seek to know what is true and love it as that which is good. That this kind of radiance is the means by which Divine Truth from heaven is revealed in the natural man of those who are enlightened by the Word is something which the world has no idea of, because the world does not know of any light from heaven that shines in the human understanding. But I have been allowed to realize and actually see that all this is so.

[5] In addition it should be recognized that this radiance appears on last and lowest levels because all forms of light from the Divine reach right down to the furthest ends; and since they reach down that far they also shine in them and from them. This now explains why the breastplate was placed over the ephod and above the girdle of it; for the ephod represented Divine Truth on last and lowest levels, 9824, while its girdle represented a common bond that existed to hold all things in connection, 9828, 9837. This is why verse 28 of the present chapter says, And they shall tie the breastplate from its rings to the rings of the ephod, so that it is above the girdle of the ephod and the breastplate will not come away from upon the ephod. The reason why the names of the sons of Israel were in addition engraved [on the stones] was that the twelve tribes also represented all aspects of Divine Good and Truth in the heavens, consequently heaven and all the communities there, though that representation varied according to the order in which they are mentioned in the Word, see 3858, 3862, 3926, 3939, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7973, 7996, 7997.

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