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1 Næste Morgen tidlig brød Jerubba'al, det er Gideon, op med alle sine Folk og lejrede sig ved Harodkilden, medens Midjaniternes Lejr var nedenfor på Sletten, norden for Morehøjen.

2 Da sagde HE EN til Gideon: "Du har for mange Folk hos dig, til at jeg kan give Midjaniterne i deres Hånd; gjorde jeg det, vilde Israel gøre sig stor over for mig og sige: Min egen Kraft skaffede mig Sejr!

3 Lad derfor udråbe for Folket: Enhver, som er ræd og angst, skal vende hjem!" Gideon sigtede dem da, og 22000 Mand af Folket vendte hjem, medens 10000 blev tilbage.

4 Men HE EN sagde til Gideon: "Endnu er der for mange Folk; før dem ned til Vandet, der vil jeg sigte dem for dig. Den, jeg siger skal gå med dig, han skal gå med; men enhver, om hvem jeg siger til dig: denne skal ikke gå med dig, han skal ikke gå!"

5 Da han havde ført Folket ned til Vandet, sagde HE EN til Gideon: "Alle dem, der laber Vandet med Tungen som Hunde, skal du stille for sig; ligeså alle dem, der lægger sig på Knæ for at drikke,!"

6 Og Tallet på dem, der labede, var 300; derimod lagde esten af Folket sig på Knæ for at drikke af Vandet, idet de førte det til Munden med Hånden.

7 Da sagde HE EN til Gideon: "Med de 300 Mand, som labede, vil jeg frelse eder og give Midjaniterne i din Hånd; men esten af Folket skal drage hver til sit!"

8 Derpå tog han Folkets Krukker og deres Horn fra dem; og alle Israelitterne lod han drage hjem, hver til sit, men de 300 Mand beholdt han hos sig. Og Midjaniternes Lejr var nede på Sletten.

9 Samme Nat sagde HE EN til ham: "Stå op og drag ned imod Lejren, thi jeg har givet den i din Hånd!

10 Men er du bange for at drage derned, så begiv dig med din Tjener Pura ned til Lejren

11 og hør, hvad de siger der; så vil du få Mod til at drage ned imod Lejren!" Han gik da med sin Tjener Pura ned til Lejrens Forposter.

12 Midjaniterne, Amalekiterne og alle Østens Stammer havde lejret sig på Sletten mangfoldige som Græshopper, og deres Kameler var utallige, mangfoldige som Sandet ved Havets Bred.

13 Just som Gideon kom, var en Mand i Færd med at fortælle en anden noget, han havde drømt, idet han sagde: "Jeg har haft en Drøm! Se, et Bygbrød kom rullende ned mod Midjaniternes Lejr, og da det kom til Teltet, stødte det til det og væltede det over Ende, så at Teltet faldt."

14 Da sagde den anden: "Det kan ikke betyde andet end Israelitten Gideons, Joasjs Søns, Sværd; Gud har givet Midjan og hele Lejren i hans Hånd!"

15 Da Gideon hørte Beretningen om Drømmen og dens Tydning, tilbad han og vendte derefter tilbage til Israels Lejr, hvor han sagde: "Stå op, thi HE EN har givet Midjaniternes Lejr i eders Hånd!"

16 Derpå delte han de 300 Mand i tre Afdelinger og gav dem alle Horn og tomme Krukker med Fakler i;

17 og han sagde til dem: "Giv Agt på mig og gør som jeg! Når jeg kommer til Udkanten af Lejren. skal I gøre som jeg;

18 når jeg og alle de, der er hos mig, støder i Hornet, skal I også støde i Hornene rundt om hele Lejren og råbe: For HE EN og for Gideon!"

19 Da nu Gideon og de 100 Mand. der var hos ham, kom hen til Udkanten af Lejren ved Begyndelsen af den midterste Nattevagt, lige som man havde stillet Vagtposterne ud, stødte de i Hornene og slog deres Krukker itu.

20 Så blæste de tre Afdelinger i Hornene og slog Krukkerne itu; men de holdt Faklerne i deres venstre Hånd og i deres højre Hånd Hornene for at blæse i dem, og de råbte: "HE ENs Sværd og Gideons!"

21 Og de blev stående, hvor de stod, rundt om Lejren, hver på sin Plads. Da vågnede hele Lejren. og de skreg op og flygtede.

22 Og da de blæste i de 300 Horn, satte HE EN den enes Sværd mod den andens i hele Lejren, og de flygtede til Bet Sjitta hen imod Zerera, til Bredden ved Abel Mehola over for Tabbat.

23 Derpå stævnedes Israelitterne sammen fra Naftali, Aser og hele Manasse, og de satte efter Midjaniterne;

24 og Gideon sendte Bud ud i hele Efraims Bjergland og lod kundgøre: "Drag Midjaniterne i Møde og afskær dem Adgangen til Vandet lige til Bet-Bara ved Jordan!" Da stævnedes alle Efraimiterne sammen, og de afskar dem Adgangen til Vandet lige til Bet-Bara ved Jordan

25 og tog Midjaniternes to Høvdinger Oreb og Ze'eb til Fange; Oreb dræbte de på Orebs Klippe, Ze'eb i Ze'ebs Perse; og de forfulgte Midjaniterne og bragte Orebs og Ze'ebs Hoveder til Gideon hinsides Jordan.

   


The Project Gutenberg Association at Carnegie Mellon University

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Exploring the Meaning of Judges 7

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

Judges 7: Gideon’s valiant three hundred men.

Gideon and all his men camped by the well of Harod, which can mean “eager”, and also “trembling.” The Lord told Gideon that his army was too large, which could lead Israel to boast that they won by their own efforts (rather than the Lord’s power). Gideon was instructed to send away anyone who was afraid; 22,000 went home, leaving 10,000.

Even still, the Lord said the army was too large, so Gideon tested the men by taking them down to the water to drink. The Lord directed Gideon to call out those who lapped water from out of their hands rather than kneeling down to drink with their mouths. Three hundred men were chosen by this method of selection.

The Lord then commanded Gideon to go down to the Midianite camp, and if he was afraid, to take his servant, Phurah. There, Gideon overheard one of the soldiers telling his companion that he’d had a dream, in which a loaf of bread came tumbling into the camp and struck one of the tents so that it collapsed. The other soldier said that this meant the Lord would give victory to Gideon.

Gideon gave each of his men a trumpet, and a pitcher containing a lit torch. They surrounded the Midianite camp, and at the command of Gideon, they blew their trumpets, broke their pitchers to show the torches, and shouted, “The sword of the Lord and of Gideon!” This caused panic in the camp, and every Midianite drew his sword against another, and many fled. Then Gideon ordered the capture and killing of the two Midianite princes, whose heads were brought to him.

*****

We must give glory to the Lord for successes that we seem to earn, as He alone does what is good. The Lord told Gideon to reduce the size of his army, to avoid the dangers of growing too proud. Since we live our lives as if we do everything ourselves, this is a constant threat. The fact that about two-thirds of Gideon’s army were afraid and went home shows the reality of our nature (see Swedenborg’s work, True Christian Religion 442).

Lapping water from the hand reflects our need to see and examine what we take into our minds. Water stands for truth, but it can also stand for false ideas. If we drink directly from the water, we accept indiscriminately and examine nothing. Cupping and holding the water in our hands means that we can see how to apply this truth through our attitudes and actions (see Swedenborg’s work, Arcana Caelestia 6047[2]).

Gideon’s army of only three hundred men was all it took to defeat the Midianites. The number ‘three’ stands for something which is complete or full in itself. Some spiritual examples include mind, body and soul, as well as celestial, spiritual and natural (see Swedenborg’s Apocalypse Explained 435[3] and 532[2]).

The dream Gideon overheard stands for the power of good (the bread) to break down the apparent power of what is evil and false (the tent) (Arcana Caelestia 4247[3]). The name of Gideon’s servant, Phurah, means “fruitfulness”, or “a winepress”, which is where Gideon was first called by the angel of the Lord.

The trumpet and the torch both stand for the power of truth to overcome evil and false ideas, the trumpet by its penetrating sound, and the torch by its illuminating light. There is no mention of swords for the army of Israel.

Finally, the oppression by the Midianites represents knowing what is true, but living a life governed by our own desires. This leads us increasingly further away from obeying the Lord. Of course, this must be addressed. The Midianites destroyed each other in their panic, meaning what is disorderly and against the Lord holds no validity, and eventually destroys itself (Arcana Caelestia 9320).

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True Christian Religion # 442

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442. It needs to be thoroughly known that charity and faith in the Lord are closely linked, so that the nature of faith determines the nature of charity. It may be seen above that the Lord, charity and faith make one, like life, will and understanding, and if they are separated each of them is destroyed like a pearl collapsing into dust (362ff); and charity and faith are present together in good deeds (373-377). It follows from this that the nature of faith determines the nature of charity; and the nature of faith and charity taken together determines the nature of deeds. Now if faith claims that all the good a person does as if of himself is from the Lord, then the person is its instrumental cause, and the Lord is its principal cause. To human sight these two causes appear as one, yet in fact the principal cause is all-important to the instrumental cause. It follows from this that if a person believes that all good which is essentially good is from the Lord, he does not ascribe merit to deeds; and as this belief becomes more and more perfect in a person, this imagined notion of merit is removed from him by the Lord.

[2] When a person is in this condition he exercises charity freely with no fear that he is seeking merit, and eventually feels the spiritual joy of charity; and then he begins to loathe merit as injurious to his life. The notion of merit is easily wiped out by the Lord in the case of those who absorb charity by acting fairly and faithfully in their work, business or position and with those with whom they have any dealings (on this 422-424 above). But the idea of merit is very hard to remove from those who think charity is acquired by alms-giving and helping the needy. For when these people do such things, their minds are at first openly, and later tacitly, wanting to be rewarded, and they seek for merit.

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