Bible

 

Dommere 6

Studie

   

1 Men da Israelitterne gjorde, hvad der var ondt i HE ENS Øjne, gav han dem syv År i Midjans Hånd.

2 Og Midjan fik Overtaget over Israel. For at værge sig mod Midjan indrettede Israelitterne sig de Smuthuller, som findes i Bjergene, Hulerne og Klippeborgene.

3 Hver Gang Israelitterne havde sået, kom Midjaniterne, Amalekiterne og Østens Stammer og drog op imod dem

4 og lejrede sig imod dem, ødelagde Jordens Afgrøde lige til Egnen om Gaza og levnede intet at leve af i Israel, ej heller Småkvæg, Hornkvæg eller Æsler;

5 thi de drog op med deres Hjorde og Telte og kom talrige som Græshopper, så hverken de selv eller deres Kameler kunde tælles, og de trængte ind i Landet for at hærge det.

6 Således blev Israel rent forarmet ved Midjaniternes indfald, og Israelitterne råbte til HE EN.

7 Men da Israelitterne råbte til HE EN over Midjaniterne,

8 sendte han en Profet til dem, og denne sagde til dem: "Så siger HE EN, Israels Gud: Jeg førte eder op fra Ægypten, jeg førte eder ud af Trællehuset,

9 jeg friede eder af Ægyptens Hånd og af deres Hånd, der trængte eder, og jeg drev dem bort foran eder og gav eder deres Land.

10 Og jeg sagde til eder: Jeg er HE EN eders Gud; frygt ikke Amoriternes Guder, i hvis Land I bor! Men I adlød ikke min øst!"

11 Da kom HE ENs Engel og satte sig under Egen i Ofra, som tilhørte Abiezriten Joasj, medens hans Søn Gideon var ved at tærske Hvede i Vinpersen for at have den i Sikkerhed for Midjaniterne.

12 HE ENs Engel viste sig for ham og sagde til ham: "HE EN er med dig, stærke Kriger!"

13 Men Gideon svarede ham: "Ak, Herre! Hvis HE EN er med os, hvorledes er da alt dette kommet over os? Og hvad er der blevet af alle hans Undergerninger, som vore Fædre fortalte os om, idet de sagde: Førte HE EN os ikke ud af Ægypten? Nu har HE EN forstødt os og givet os i Midjans Hånd!"

14 Da vendte HE EN sig til ham og sagde: "Drag hen i denne din Kraft, så skal du frelse Israel af Midjans Hånd; sandelig, jeg sender dig!"

15 Men han svarede ham: "Ak, Herre! Hvorledes skal jeg kunne frelse Israel? Se, min Slægt er den ringeste i Manasse og jeg den yngste i mit Fædrenehus!"

16 Han svarede ham: "HE EN vil være med dig, og du skal hugge Midjaniterne ned alle som een!"

17 Da sagde han til ham: "Hvis jeg har fundet Nåde for dine Øjne, så lad mig få et Tegn på, at det er dig, som taler med mig;

18 gå ikke herfra, før jeg kommer tilbage til dig og bringer dig min Gave og stiller den frem for dig!" Han svarede: "Jeg skal blive, til du kommer tilbage!"

19 Gideon gik da ind og tillavede et Gedekid og usyrede Brød af en Efa Mel; Kødet lagde han i en Kurv, og Suppen hældte han i en Krukke og bar det ud til ham under Egen. Da han kom hen til ham med det,

20 sagde Guds Engel til ham: "Tag Kødet og det usyrede Brød. Læg det på Klippen der og hæld Suppen ud derover!" Og han gjorde det.

21 Da udrakte HE ENs Engel Spidsen af den Stav, han havde i Hånden, og rørte ved Kødet og Brødet. Og Ild slog op af Klippen og fortærede Kødet og Brødet; og HE ENs Engel forsvandt for hans Blik.

22 Gideon skønnede nu, at det havde været HE ENs Engel; og han sagde: "Ve, Herre, HE E, jeg har jo set HE ENs Engel Ansigt til Ansigt!"

23 Men HE EN sagde til ham: "Fred være med dig! Frygt ikke, du skal ikke !"

24 Da byggede Gideon HE EN et Alter der og kaldte det "HE EN er Fred"; det står endnu den Dag i Dag i Abiezriternes Ofra.

25 Samme Nat sagde HE EN til ham: "Tag ti af dine Trælle og en syvårs Tyr; nedbryd din Faders Ba'alsalter og hug Asjerastøtten om, som står derved;

26 byg så af Stensætningen HE EN din Gud et Alter på Toppen af Klippen her og tag Tyren og brænd den som Brændoffer med Træet af den omhuggede Asjerastøtte!"

27 Gideon tog da ti af sine Trælle og gjorde, som HE EN bød ham; men han gjorde det om Natten, thi af Frygt for sin Familie og sine Bysbørn turde han ikke gøre det om Dagen.

28 Da Byens Folk næste Morgen tidlig så Ba'alsalteret nedbrudt, Asjerastøtten ved Siden af hugget om og Tyren ofret på det nybyggede Alter,

29 sagde de til hverandre: "Hvem mon der har gjort det?" Og da de spurgte sig for og foretog en Undersøgelse, blev der sagt, at det var Gideon, Joasjs Søn.

30 Og Byens Folk sagde til Joasj: "Udlever din Søn, for at han kan lide Døden, thi han har nedbrudt Ba'alsalteret og omhugget Asjerastøtten ved Siden af!"

31 Men Joasj svarede alle dem, der stod omkring ham: "Vil I virkelig stride for Ba'al eller hjælpe ham? Den, der strider for ham, skal inden i Morgen! Er han Gud, så lad ham stride for sig selv, siden hans Alter er nedbrudt!"

32 Ved den Lejlighed fik Gideon Navnet Jerubba'al, idet man sagde: "Lad Ba'al stride med ham, siden han har nedbrudt hans Alter!"

33 Alle Midjaniterne, Amalekiterne og Østens Stammer sluttede sig sammen, satte over Jordan og slog Lejr på Jizre'elsletten.

34 Da iklædte HE ENs Ånd sig Gideon, og han stødte i Hornet; og Abiezriterne fylkede sig om ham.

35 Og da han sendte Bud ud i hele Manasse, fylkede de sig også om ham; og han sendte Bud ud i Aser, Zebulon og Naftali, og de drog op før at møde Fjenderne.

36 Da sagde Gideon til Gud: "Hvis du vil frelse Israel ved min Hånd, som du har lovet,

37 så lægger jeg nu dette Fåreskind på Tærskepladsen, og falder der så Dug alene på Skindet, medens Jorden ellers bliver ved at være tør, da ved jeg, at du vil frelse Israel ved min Hånd, som du har lovet."

38 Og det skete således. Da han næste Morgen vred Skindet, pressede han Dug af det, en hel Skålfuld Vand.

39 Men Gideon sagde til Gud: "Vredes ikke på mig, når jeg endnu denne ene Gang taler til dig, lad mig blot denne Gang endnu prøve med Skindet: Lad Skindet alene være tørt, medens der falder DugJorden rundt om!"

40 Da gjorde Gud således om Natten: Skindet alene var ført, men der faldt DugJorden rundt om.

   


The Project Gutenberg Association at Carnegie Mellon University

Ze Swedenborgových děl

 

Apocalypse Explained # 439

Prostudujte si tuto pasáž

  
/ 1232  
  

439. Of the tribe Naphtali twelve thousand sealed, signifies regeneration and temptation. This is evident from what is represented and thence signified by "Naphtali" and his tribe, as meaning temptation and the state after it; and as temptations occur for the sake of regeneration, regeneration too is signified by "Naphtali." (That those who are regenerated undergo temptations see in The Doctrine of the New Jerusalem 187-201.) That "Naphtali" and thence the tribe named from him, signify temptation and the state after it, and accordingly regeneration, can be seen from the words of Rachel, when Bilhah her handmaid bare him, which are these:

And Bilhah, Rachel's handmaid, conceived again, and bare Jacob a second son. And Rachel said, With wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali (Genesis 30:7, 8).

"Wrestlings of God" signify spiritual temptations; and as Rachel represented the internal church, which is spiritual, and Leah the external church, which is natural, Rachel's wrestling with her sister and prevailing signifies evidently the combat between the spiritual and the natural, since every temptation is a combat between the spiritual man and the natural; for the spiritual man loves and wills the things that are of heaven, since it is in heaven, while the natural man loves and wills the things that are of the world, since it is in the world; consequently the desires of the two are opposite, which gives rise to collision and combat, and this is called temptation.

[2] That "Naphtali" signifies temptation and the state after it, and thence regeneration, is further evident from the following passages. From the blessing he received from his father Israel:

Naphtali is a hind let loose; giving sayings of elegance (Gen. 49:21).

"Naphtali" here signifies the state after temptation, which state is full of joy from affection, that the spiritual and the natural, and good and truth, have been conjoined, for these are conjoined by temptations; "a hind let loose" signifies the freedom of the natural affection; "giving sayings of elegance," signifies gladness of mind. (This is more fully explained in Arcana Coelestia, n. 6412-6414.)

[3] Again, from the blessing he received from Moses:

And of Naphtali he said, O Naphtali, satisfied with the good pleasure and full of the blessing of Jehovah; possess thou the west and the south (Deuteronomy 33:23).

This, too, describes the state after temptation, in which man is filled with every good of love and with truths therefrom; for after temptations he is filled with joy, and good bears fruit, and truth is multiplied with him; to be filled with the good of love is meant by "satisfied with the good pleasure of Jehovah;" and to be filled with truths therefrom is signified by "full of the blessing of Jehovah;" the consequent affection of truth and illustration are signified by "possess thou the west and the south," the affection of truth is signified by "the west," and illustration by "the south." It is said "possess thou the west and the south," because those who are raised up into heaven after having been instructed are carried through the west to the south, that is, through the affection of truth into the light of truth.

[4] "Naphtali" has a similar signification in the song of Deborah and Barak, in the book of Judges:

Zebulun, a people that devoted their soul to death, and Naphtali upon the heights of the field (Judges 5:18).

These were the two tribes that fought against Sisera, the captain of the host of Jabin, king of Canaan, and conquered him, the other ten tribes remaining quiet; and this represented the spiritual combat against the evils that infest the church; as is evident also from the prophetic song of Deborah and Barak, of which this is the subject. Only the tribes of Zebulun and Naphtali fought, because "Zebulun" signifies the conjunction of good and truth which constitutes the church, and "Naphtali" the combat against the evils and falsities that infest it and that resist the conjunction of good and truth, consequently the two signify reformation and regeneration; "the heights of the field" signify the interiors of the church, from which combat is maintained. Again "Zebulun and Naphtali" together also signify reformation and regeneration by means of temptations (in Isaiah 8:22; 9:1, 2; also in Matthew 4:12-16).

[5] In the highest sense however "Zebulun and Naphtali" signify the uniting of the Divine and the Human in the Lord, for the highest sense treats solely of the Lord, in general of the glorification of His Human, and the subjugation of the hells, and the arranging of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David:

They have seen Thy goings, O God; the goings of my God, my King in the midst of the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is set over them, the princes of Judah their company, the princes of Zebulun, the princes of Naphtali. Thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem; kings shall bring oblations to Thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats. Those that are fat shall come out of Egypt. Ethiopia shall hasten her hands unto God (Psalms 68:24-31).

This treats in the spiritual sense of the coming of the Lord, of the glorification of His Human, of the subjugation of the hells, and the consequent salvation. Celebration of the Lord because of His coming is described in these words: "They have seen Thy goings, O God, the goings of my God, my King, in the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel." (What the particulars here signify see explained above, n. 340.) The innocence of the Lord, by which He wrought and accomplished all things, is signified by "there little Benjamin is set over them;" Divine truth from Divine good is signified by "the princes of Judah their company;" His glorification, or the uniting of the Divine and Human by His own power, is signified by "the princes of Zebulun and the princes of Naphtali;" that from this the Lord's Human has Divine power is signified by "thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem," "temple" meaning here the Lord's Divine Human, and "Jerusalem" the church for which He did this. The subjugation of the hells is signified by "rebuke the wild beast of the reed, the congregation of the mighty, among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats;" "the wild beast of the reed and the congregation of the mighty" mean the knowing faculty of the natural man perverting the truths and goods of the church; "the calves of the people" mean the goods of the church; "the plates of silver" mean the truths of the church; "He hath scattered the people, they desire combats," signifies to pervert truths and reason against them.

[6] The subjugation of the hells means the subjugation of the natural man; for evils from hell are in the natural man, for in it, too, are the delights of the love of self and of the world and the knowledges [scientifica] that confirm these delights; and when these delights are regarded as ends and become dominant they are against the goods and truths of the church. That when the natural man has been subjugated it supplies accordant knowledges [scientifica)], and also cognitions of truth and good, is signified by "those that are fat shall come out of Egypt, Ethiopia shall hasten her hands unto God." "Egypt" meaning the natural man in respect to knowledges [scientifica], and "Ethiopia" the natural man in respect to cognitions of good and truth. From these few instances the signification of "Naphtali" and his tribe in the Word can be seen, namely, that it signifies in the highest sense the Lord's own power, by which He subjugated the hells and glorified His Human, in the internal sense temptation and the states after temptation, and in the external sense resistance by the natural man; therefore "Naphtali" signifies also reformation and regeneration, because these are results of temptations.

  
/ 1232  
  

Thanks to the Swedenborg Foundation for their permission to use this translation.