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Dommere 3

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1 Dette var de Folkeslag, HE EN lod blive tilbage for ved dem at sætte Israel Prøve, alle de Israelitter, som ikke havde kendt til Kampene om Kana'an,

2 alene for Israelitternes Slægters Skyld, for at øve dem i Krig, alene for deres Skyld, som ikke havde kendt noget til de tidligere Krige:

3 De fem Filisterfyrster, alle Kana'anæerne, Zidonierne og Hetiterne, som boede i Libanons Bjerge fra Ba'al-Hermon til hen imod Hamat.

4 De blev tilbage, for at Israel ved dem kunde blive sat på Prøve, så det kunde komme for Dagen, om de vilde lyde de Bud, HE EN havde givet deres Fædre ved Moses.

5 Og Israelitterne boede blandt Kana'anæerne, Hetiterne, Amoriterne, Perizziterne, Hivviterne og Jebusiterne.

6 De indgik Ægteskab med deres Døtre og gav deres Sønner deres Døtre til Ægte, og de dyrkede deres Guder.

7 Israelitterne gjorde, hvad der var ondt i HE ENs Øjne; de glemte HE EN deres Gud og dyrkede Ba'alerne og Asjererne.

8 Da blussede HE ENs Vrede op imod Israel, og han gav dem til Pris for Kong Kusjan- isjatajim af Aram Naharajim, og Israelitterne stod under Kusjan isjatajim i otte År.

9 Da råbte Israelitterne til HE EN, og HE EN lod en Befrier fremstå iblandt Israelitterne, og han frelste dem, nemlig Kenizziten Otniel, Kalebs yngre Broder.

10 HE ENs Ånd kom over ham, og han blev Dommer i Israel; han drog ud til Kamp, og HE EN gav Kong Kusjan isjatajim af Aram i hans Hånd, så han fik Overtaget over ham.

11 Og Landet havde o i fyrretyve År, og Kenizziten Otniel døde.

12 Men Israelitterne blev ved at gøre, hvad der var ondt i HE ENs Øjne. Da gav HE EN Kong Eglon af Moab Magt over Israel, fordi de gjorde, hvad der var ondt i HE ENs Øjne.

13 Han fik Ammoniterne og Amalekiterne med sig, drog ud og slog Israel og tog Palmestaden.

14 Og Israelitterne stod under Kong Eglon af Moab i atten År.

15 Men da Israelitterne råbte til HE EN, lod HE EN en Befrier fremstå iblandt dem, Benjaminiten Ehud, Geras Søn, som var kejthåndet. Da Israelitterne engang sendte Ehud til Kong Eglon af Moab med Skat,

16 lavede han sig et tveægget Sværd, en Gomed langt, og bandt det til sin højre Hofte under Kappen.

17 Derpå afleverede han Skatten til Kong Eglon af Moab Eglon var en meget fed Mand

18 og da han var færdig dermed, ledsagede han Folkene, der havde båret Skatten, på Vej,

19 men selv vendte han om ved Pesilim ved Gilgal og sagde: "Konge, jeg har noget at tale med dig om i Hemmelighed!" Men han bød ham tie, til alle de, der stod om ham, var gået ud.

20 Da Ehud kom ind til ham, sad han i sin svale Stue på Taget, hvor han var alene; og Ehud sagde: "Jeg har et Gudsord til dig!" Da rejste han sig fra sit Sæde,

21 men idet han stod op, rakte Ehud sin venstre Hånd ud og greb Sværdet ved sin højre Side og stak det i Underlivet på ham,

22 så endog Grebet gik i med Klingen; og Fedtet sluttede om Klingen, thi han drog ikke Sværdet ud af Livet på ham; og Skarnet gik fra ham.

23 Så gik Ehud bort gennem Søjlegangen, lukkede Døren til Stuen for ham og låsede den.

24 Efter at han var gået bort, kom Kongens Folk, og da de fandt Døren til Stuen låset, tænkte de, at han tildækkede sine Fødder i det svale Hammer;

25 men da de havde biet, indtil de skammede sig, uden at han åbnede Døren til Stuen, hentede de Nøglen og lukkede op; og se, der lå deres Herre død på Gulvet.

26 Men Ehud slap bort, medens de blev opholdt, og han satte over ved Pesilim og undslap til Seira.

27 Så snart han derpå nåede Efraims Bjerge, lod han støde i Hornet; og Israelitterne fulgte ham ned fra Bjergene, idet han gik i Spidsen for dem.

28 Og han sagde til dem: "Følg mig ned, thi HE EN har givet eders Fjender Moabiterne i eders Hånd!" Og de fulgte ham ned og fratog Moabiterne Vadestederne over Jordan og lod ikke en eneste komme over.

29 Ved den Lejlighed nedhuggede de omtrent 10000 Moabiter, lutter stærke og dygtige Mænd, ikke een undslap.

30 Således blev Moab den Gang underkuet af Israel; og Landet havde o i firsindstyve År.

31 Efter ham kom Sjamgar, Anats Søn. Han nedhuggede Filisterne, 600 Mand, med en Oksedriverstav; også han frelste Israel.

   


The Project Gutenberg Association at Carnegie Mellon University

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Exploring the Meaning of Judges 3

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Judges 3: In which we hear about the nations who remain in the land; and about the judges Othniel, Ehud, and Shamgar.

This chapter begins with a very important set of statements about the nations still undefeated in the land. First, it says that the Lord would test Israel by means of these nations; secondly, that this test would “teach [the new generations] war”; and finally, that this would reveal whether or not Israel would obey the Lord. The text goes on to say that Israel now took the daughters of other nations to be wives, and also gave their own daughters to the sons of other nations.

Being ‘tested’ by the Lord refers to the temptations and spiritual conflicts we must experience during regeneration. The Lord does not test in order to make us falter, or to see how much we can endure. Rather, the testing is to make us stronger and more steadfast in our intention to follow the Lord (see Swedenborg’s work, True Christian Religion 126).

The new generations who would not have known war stand for those future states, in which we might begin to let go, and forget what the Lord has done for us. While all external wars should cease, we will always need to quell the spiritual wars within us. The key to victory is in our willingness to obey the Lord’s commandments. This wish to obey the Lord must be imprinted in our hearts and minds (see Swedenborg’s work, Doctrine of Faith 50).

‘Taking the daughters of other nations as wives’ describes the ways in which the spiritual marriage of good and truth in us becomes perverted. When our evil desires harm truths, and false ideas harm genuine loves, our sense of what is right becomes so distorted that we have no principles left to follow.

Because Israel kept forgetting the Lord and worshipping other gods, the Lord raised judges to deliver Israel. This chapter tells the stories of three judges, and we will examine the spiritual meaning of each.

The first judge discussed in this chapter was Othniel (see Judges 1). Israel was taken by Chushan-Rishathaim, the king of Mesopotamia, for eight years. His name means ‘the blackness of injustice”. Othniel delivered Israel from captivity, and there was peace for forty years. Spiritually, this describes our power, given to us by the Lord, to break free from evil wishes and thoughts. The number ‘forty’ describes the temptations we must overcome in doing this (see Swedenborg’s work, Arcana Caelestia 8098).

The next judge, Ehud, ruled at the time when Eglon, a Moabite king, took Israel captive for eighteen years. Ehud made a long, double-edged dagger and went to the king to pay tribute. When those with him were leaving, he stayed and said to King Eglon, “I have a gift for you from God”, and plunged the dagger into the king’s belly so that his fat covered the blade. Then he left, locking the doors behind him, and Eglon’s servants eventually found their king dead. Ehud then attacked, and freed Israel from the Moabites.

The meaning of this graphic event is to show the power of the truth when it is used to combat evil. Eglon was fat, representing the seemingly large and imposing nature of evils. The double-edged dagger stands for the power of the Word. It went straight into the king’s fat belly, which stands for the absolute power of the Word to tear down evils and falsities. This then allows us to reassert our leading intentions, and return to our service for the Lord (see Apocalypse Revealed 52).

The third and final judge mentioned in this chapter was Shamgar, who killed six hundred Philistines with an ox goad and delivered Israel. The Philistines – who later became a major enemy of Israel – stand for the belief that faith alone will save us, without any need for good actions in life. This can have an insidious influence on us and needs constant attention, represented by the number six hundred. The ox goad (prodder) indicates that we need to keep pushing ourselves to do good, just as an ox is prodded to work strenuously (Arcana Caelestia 1198).

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True Christian Religion # 126

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126. (vi) THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET; THIS WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN, THAT IS, UNITED IT WITH HIS FATHER'S DIVINE; SO THIS WAS NOT IN ITSELF THE REDEMPTION.

The Lord had two purposes in coming into the world, redemption and the glorification of His Human; and by these He saved both men and angels. These two purposes are quite distinct, but still they are combined in effecting salvation. The nature of redemption was shown in the preceding paragraphs to be a battle against the hells, their subjugation and afterwards the ordering of the heavens. Glorification, however, is the uniting of the Lord's Human with His Father's Divine. This took place by stages and was completed by His passion on the cross. For every person ought for his own part to approach God, and the more nearly he does so, the more closely does God on His side enter into him. It is similar to the building of a church: its construction by human hands must come first, and then afterwards it must be consecrated, and finally prayers must be said for God to be present and unite Himself with its congregation. The reason why the actual union was fully achieved by the passion on the cross is that it was the last temptation which the Lord underwent in the world; and temptations create a link. In temptation it looks as if a person is left to himself, but he is not, since God is then most closely present in his inmost, and secretly gives him support. When therefore anyone is victorious over temptation, he is most inwardly linked with God, and in this case the Lord was most inwardly united with God His Father.

[2] The Lord's being left to Himself, when He suffered on the cross, is evident from His cry then:

O God, why have you abandoned me? [Matthew 27:46]

as well as from these words of the Lord:

No one takes my life from me, but I lay it down of myself. I have the power to lay it down, and I have the power to take it back; this charge I received from my Father, John 10:18.

These passages then can prove that the Lord did not suffer in His Divine, but in His Human, and then a most inward and complete union took place. An illustration of this might be the fact that while a person is suffering physical pain, his soul feels nothing but is merely distressed. But when the victory is won, God takes away that distress, wiping it away as one does tears from the eyes.

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