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1 Jerubba'als Søn Abrimelek begav sig til sine Morbrødere i Sikem og talte til dem og til hele sin Moders Fædrenehus's Slægt og sagde:

2 "Sig til alle Sikems Borgere: Hvad båder eder vel bedst, at halvfjerdsindstyve Mænd, alle Jerubba'als Sønner, eller at en enkelt Mand hersker over eder? Kom i Hu, at jeg er eders Bød og Blod!"

3 Hans Morbrødre talte da alle disse Ord til alle Sikems Borgere til Gunst til ham; og deres Hu vendte sig til Abimelek, idet de sagde: "Han er vor Broder."

4 De gav ham derpå halvfjerdsindstyve Sekel Sølv fra Ba'al Berits Hus, og for dem lejede Abimelek nogle dårlige og frække Folk, som sluttede sig til ham.

5 Derpå drog han til sin Faders Hus i Ofra og slog sine Brødre, Jerubba'als halvfjerdsindstyve Sønner, ihjel på een Sten. Kun Jotam, Jerubba'als yngste Søn, blev tilbage, thi han havde skjult sig.

6 Derefter samledes alle Sikems Borgere og hele Millos Hus og gik hen og gjorde Abimelek til Konge ved Egen med Stenstøtten i Sikem.

7 Da Jotam fik Efterretning herom, gik han hen og stillede sig på Toppen af Garizims Bjerg og råbte med høj øst til dem: "Hør mig, Sikems Borgere, så skal Gud høre eder!

8 Engang tog Træerne sig for at salve sig en Konge. De sagde da til Olietræet: Vær du vor Konge!

9 Men Olietræet svarede dem: Skulde jeg give Afkald på min Fedme, for hvilken Guder og Mennesker priser mig, for at give mig til at svæve over Træerne?

10 sagde Træerne til Figentræet: Kom du og vær vor Konge!

11 Men Figentræet svarede dem: Skulde jeg give Afkald på min Sødme og min liflige Frugt for at give mig til at svæve over Træerne?

12 sagde Træerne til Vinstokken: Kom du og vær vor Konge!

13 Men Vinstokken svarede dem: Skulde jeg give Afkald på min Most, som glæder Guder og Mennesker, for at give mig til at svæve over Træerne?

14 Da sagde alle Træerne til Tornebusken: Kom du og vær vor Konge!

15 Og Tornebusken svarede Træerne: Hvis I mener det ærligt med at salve mig til eders Konge, kom så og søg ind under min Skygge; men hvis ikke, så vil Flammer slå op af Tornebusken og fortære Libanons Cedre!

16 Hvis I nu er gået ærligt og redeligt til Værks, da I gjorde Abimelek til Konge, og hvis I har handlet vel mod Jerubba'al og hans Hus og gengældt ham, hvad han gjorde -

17 min Fader kæmpede jo for eder og vovede sit Liv for at frelse eder af Midjaniternes Hånd,

18 men I har i bag rejst eder mod min Faders Hus, dræbt hans Sønner, halvfjerdsindstyve Mænd, på een Sten og sat hans Trælkvindes Søn Abimelek til Konge over Sikems Borgere, fordi han er eders Broder

19 ja, hvis I i Dag er gået ærligt og redeligt til Værks mod Jerubba'al og hans Hus, så gid I må få Glæde af Abimelek, og gid han må få Glæde af eder;

20 men hvis ikke, så slå Flammer op fra Abimelek og fortære Sikems Borgere og Millos Hus, og Flammer slå op fra Sikems Borgere og Millos Hus og fortære Abimelek!"

21 Derpå tog Jotam Flugten og flygtede til Be'er; og der tog han Ophold for at være i Sikkerhed for sin Broder Abimelek.

22 Da Abimelek havde haft Magten over Israel i tre År,

23 sendte Gud en ond Ånd mellem Abimelek og Sikems Borgere. og Sikems Borgere faldt fra Abimelek,

24 for at Voldsgerningen mod Jerubba'als halvfjerdsindstyve Sønner kunde blive hævnet og deres Blod komme over deres Broder Abimelek, som havde dræbt dem, og over Sikems Borgere, som havde sat ham i Stand til at dræbe sine Brødre.

25 Sikems Borgere lagde da Baghold på Bjergtoppene, og de udplyndrede alle vejfarende, der kom forbi dem. Dette meldtes Abimelek.

26 Nu kom Ga'al, Ebeds Søn, med sine Brødre og flyttede ind i Sikem; og Sikems Borgere fattede Tillid til ham.

27 De begav sig ud i Marken, plukkede Druer og pressede dem og fejrede deres Vinhøstfest. Og de gik ind i deres Guds Hus, hvor de spiste og drak og udstødte Forbandelser over Abimelek.

28 Da sagde Ga'al, Ebeds Søn: "Hvem er Abimelek, og hvad er Sikem, at vi skal være hans Trælle! Var ikke Jerubba'als Søn og hans Foged Zebul Trælle for Hamors, Sikems Faders, Mænd hvorfor skal vi da være hans Trælle?

29 Havde jeg blot Magten over Folket her, skulde jeg nok skaffe Abimelek af Vejen!"

30 Da Zebul, Byens Høvedsmand, hørte Ga'als, Ebeds Søns, Urd, blussede hans Vrede op,

31 og han sendte Bud til Abimelek i Aruma og lod sige: "Se, Ga'al, Ebeds Søn, og hans Brødre er kommet til Sikem, og se, de ophidser Byen imod dig; forstærk derfor din Hær og ryk ud!

32 Og nu, bryd op ved Nattetide med dine Folk og læg dig i Baghold på Marken;

33 og kast dig så over Byen tidligt om Morgenen, når Solen står op! Når da han og hans Folk rykker ud imod dig, kan du gøre med dem, hvad der falder for!"

34 Abimelek brød da op ved Nattetide med alle sine Folk, og de lagde sig i Baghold imod Sikem i fire Afdelinger.

35 Da gik Ga'al, Ebeds Søn, ned og stillede sig op ved Byporten. Og Abimelek og hans Folk rejste sig fra deres Baghold.

36 Da Ga'al fik Øje på Folkene, sagde han til Zebul: "Se, der stiger Folk ned fra Bjergtoppene!" Men Zebul sagde til ham: "Det er Bjergenes.Skygge, du tager for Mænd!"

37 Men Ga'al sagde atter: "Der stiger Folk ned fra Landets Navle, og en anden Skare kommer i etning af Sandsigernes Træ!"

38 Da sagde Zebul til ham: "Hvor er nu dine store Ord fra før: Hvem er Abimelek, at vi skal være hans Trælle? Der er de Folk, du lod hånt om - ryk nu ud og kæmp med dem!"

39 Ga'al rykkede da ud i Spidsen for Sikems Borgere for at kæmpe mod Abimelek.

40 Men Abimelek slog ham på Flugt, og mange faldt og lå dræbte helt hen til Byporten.

41 Abimelek tog så Ophold i Aruma; og Zebul jog Ga'al og hans Brødre bort fra Sikem.

42 Næste Dag begav Folket sig ud på Marken, og det meldtes Abimelek.

43 Han tog da sine Folk og delte dem i tre dele og lagde Baghold på Marken; og da han så Folket drage ud, overfaldt han dem og slog dem.

44 Og Abimelek og den Afdeling, han havde hos sig, brød frem og tog Stilling ved Indgangen til Byen, medens de to andre Afdelinger kastede sig over alle dem, der var ude på Marken; og huggede dem ned;

45 og efter at Abimelek hele Dagen igennem havde angrebet Byen, indtog han den, dræbte Folkene deri, nedbrød Byen og strøede Salt på den.

46 Da hele Besætningen i Sikems Tårn hørte det, begav de sig ben til Kælderrummet i El Berits Hus.

47 Og da Abimelek fik Melding om, at hele Besætningen i Sikems Tårn var samlet,

48 gik han med alle sine Folk op på Zalmonbjerget. Her greb han en Økse, afhuggede et Knippe Grene, løftede det op og tog det på Skulderen; og han sagde til sine Folk: "Skynd eder at gøre det samme, som I så, jeg gjorde!"

49 Alle Folkene afhuggede da også hver sit Knippe og fulgte efter Abimelek og lagde det oven på Kælderrummet og stak Ild på Kælderrummet oven over dem. Således omkom også hele Besætningen i Sikems Tårn, henved 1000 Mænd og Kvinder.

50 Derefter drog Abimelek mod Tebez, og han belejrede Byen og indtog den.

51 Inde i Byen var der et stærkt befæstet Tårn; derhen flygtede alle Mænd og Kvinder, alle Byens Indbyggere, idet de stængede efter sig og tyede op på Tårnets Tag;

52 Abimelek rykkede da frem til Tårnet og angreb det; men da han nærmede sig Tårnets Indgang for at stikke Ild derpå,

53 kastede en Kvinde en Møllesten ned på Abimeleks Hoved og knuste hans Hjerneskal.

54 Da råbte han i Hast til sin Våbendrager: "Drag dit Sværd og dræb mig, for at det ikke skal siges, at en Kvinde har slået mig ihjel!" Og Våbendrageren gennemborede ham, så han døde.

55 Men da Israelitterne så, at Abimelek var død, begav de sig hver til sit.

56 Således gengældte Gud det onde, Abimelek havde øvet mod sin Fader ved at dræbe sine halvfjerdsindstyve Brødre;

57 og al Sikemiternes Ondskab lod Gud komme over deres egne Hoveder. På den Måde kom Jotams, Jerubba'als Søns, Forbandelse over dem.

   


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Arcana Coelestia # 9212

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9212. 'If you ever take your companion's clothing as a pledge' means if factual knowledge of truths is dispersed by illusions that are a product of sensory impressions. This is clear from the meaning of 'taking as a pledge' as receiving a token for goods that are supplied, for 'a pledge' is a token for goods that are being lent. When spiritual things are understood instead of these, supplying goods means giving instruction in truths, and the token or pledge in this instance means truth on the level of the senses. For 'the clothing' here which is given as a pledge means the lowest level of the natural, which is that of the senses. Since illusions abound on this level and illusions wipe out truths, 'taking your companion's clothing as a pledge' means the dispersing of truths by illusions that are a product of sensory impressions. The fact that these things are meant is clear from the whole train of thought in the internal sense.

[2] In general 'clothing' means everything that clothes another, and so whatever is relatively more external. Consequently the external or natural man is called the clothing in relation to the internal or spiritual man. In a similar way truth is called the clothing in relation to good, because truth clothes good; likewise factual knowledge of truth in relation to the truth of faith which belongs to the internal man. Sensory perception, which constitutes the lowest level of life with a person, is the clothing in relation to factual knowledge of truth.

'Clothes' are lower things that cover higher ones, or what amounts to the same thing, exterior things that cover interior ones, see 2576, 5248. In general they are truths, 4545, 4763, 5319, 5954, 6914, 6917, 9093, factual knowledge of truths, 6918, or truths on the level of the senses, 9158. Sensory perception constitutes the lowest level of life with a person, 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and sensory perception is subject to illusions, 5084, 5089, 6201, 6948, 6949, 7442.

[3] The meaning of 'clothes' as truths owes its origin to representatives in the next life. There angels and spirits appear dressed in clothes in keeping with the state of faith or truth that is theirs, and their clothes are varied in keeping with the changes which that state undergoes. Those governed by authentic truth appear dressed in white garments, and those governed by truths springing from good in shining ones. But those governed purely by good, as angels of the inmost heaven are, called celestial angels, appear naked. So it is then that clothes are truths, and that truths are meant in the Word by 'clothes', as may be seen from places referred to above. To these places let the following in the Gospels be added:

[4] In Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became [white] as the light. Matthew 17:2.

'Face' in the Word means the interiors, in particular the affections, 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, and 'God's face' Goodness itself, 222, 223, 5585. 'The sun' means God's love, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 7083, 8644. From this it is evident what the meaning is when it says that the Lord's face shone like the Sun, namely that His interiors were the Good of Divine Love. 'His garments became [white] as the light' means Divine Truth radiating from Him, which also appears in heaven as the light, 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644.

[5] In the same gospel,

When Jesus drew near to Jerusalem they brought the she-ass and the colt and laid their garments on them and set Him on them. But a very great crowd spread their garments on the road, while others were breaking off branches from trees and spreading them on the road. Matthew 21:1, 7-8.

Riding on a she-ass and her colt was a representative sign of the Supreme Judge and King, see 2781, as also is evident from what comes before in verse 5,

Tell the daughter of Zion, Behold, your King is coming to you, meek, seated on a she-ass, and on a colt, the foal of a beast of burden.

It is also evident in Mark 11:1-12; in Luke 19:28-41; in John 12:12-16; and in Zechariah 9:9-10, where it says of the Lord that He would ride on an ass, and on a young ass, a son of she-asses. There He is called a King, and in addition it says that His dominion will be from sea even to sea, and from the River even to the ends of the earth. The fact that the supreme judge rode on a she-ass, and his sons on young asses, see Judges 5:9-10; 10:3-4; 12:14; and that the king rode on a she-mule, and the king's sons on mules, 1 Kings 1:33, 38, 44-45; 2 Samuel 13:29.

[6] When the disciples laid their garments on the she-ass and her colt, it represented the recognition that truths in their entirety were the foundation on which the Lord as supreme Judge and King rested; for the disciples represented the Lord's Church in respect of truths and forms of good, see 2129, 3488, 3858 (end), 6397, and their garments truths themselves, 4545, 4763, 5319, 5954, 6914, 6917, 9093. This same recognition was likewise represented when the crowd spread their garments, also the branches of trees, on the road. Another reason why they spread them on the road was that 'the road' means the truth by means of which a member of the Church is led, see 627, 2333, 3477. And the reason why they also spread the branches of trees was that 'trees' meant perceptions and also cognitions or knowledge of truth and good, 2682, 2722, 2972, 4552, 7692, so that their branches are the truths themselves. Those actions were also performed then because it was customary for the chief persons among the people to lay their garments on supreme judges and kings' she-asses and mules when they rode in pomp on them, and for the people themselves to spread their garments on the road, or the branches of trees instead. For in heaven judgeship consists in Divine Truth derived from Good, and kingship in Divine Truth, 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148.

[7] In Luke,

No one adds a piece of a new garment onto an old garment; in doing so he splits the new, and the binding from the new is unsuitable for the old.

Luke 5:36.

The Lord used this comparison to describe the truth of the new Church and the truth of the old Church; for 'garment' means truth. Sewing on one or binding it to the other means destroying both; for the truth of the new Church is interior truth, thus truth for the internal man, whereas the truth of the old Church is exterior truth, thus truth for the external man. The latter kind of truth prevailed in the Jewish Church, for by means of external things this Church represented internal ones, whereas the Church of today has knowledge of the internal truths that were represented then, because the Lord has revealed them. The fact that these truths are not suited to external ones in such a way that they can exist together is what the words used by the Lord serve to mean. From all this also it is evident that 'garment' means the Church's truth.

[8] In John,

Jesus said to Peter, Truly, truly I say to you, When you were a boy you girded your loins and walked where you wished. But when you are old you will stretch out your hands, [and] another will gird your loins and lead you where you do not wish. John 21:18.

No one without knowledge of the internal sense can see what these words imply; plainly, they contain arcana. In the internal sense 'Peter' means the Church's faith, see the Prefaces to Genesis 18, 22, and 3750, 6000, 6073 (end), 6344 (end). Consequently Peter when he was a boy means the nature of the Church's faith as it is initially, and Peter when he would be old means the nature of the Church's faith as it is finally. From this it is evident what 'when you were a boy you girded your loins and walked where you wished' means, namely that the Church's faith as it is initially is faith composed of truth derived from good, thus faith composed of charity towards the neighbour and of love to the Lord. And at this time a member of the Church in doing what is good acts freely, because his actions spring from the Lord. For aspects of the good of love are meant by 'the loins', 3021, 3294, 4280, 4575, 5050-5062, so that 'girding the loins' means clothing good with truths; and living is meant by 'walking', 519, 1794, 8417, 8420, so that 'walking where one wishes' means leading a life that is free. Those people lead a life that is free, or act freely, whose faith springs from love to the Lord and charity towards the neighbour; for they are led by the Lord, 892, 905, 2870-2893, 6325, 9096. 'When you are old you will stretch out your hands, and another will gird your loins and lead you where you do not wish' means that the Church's faith as it is finally will be none at all, at which time falsities that arise from evil springing from self-love and love of the world will take the place of faith and enslave it. This is the arcanum which these words spoken by Lord contain and which can be seen only from their internal sense. All this shows once again the kind of way in which the Lord spoke, namely in such a way that an inner meaning might be present within every detail, to the end that heaven might be joined to the world by means of the Word. For without the Word, that is, without Divine Truth that has been revealed, they are not joined together; and if they are not so joined the human race perishes.

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

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2 Samuel 13:30-31

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30 It happened, while they were in the way, that the news came to David, saying, "Absalom has slain all the king's sons, and there is not one of them left!"

31 Then the king arose, and tore his garments, and lay on the earth; and all his servants stood by with their clothes torn.