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Juges 1

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1 Après la mort de Josué, les enfants d'Israël consultèrent l'Eternel, en disant: Qui de nous montera le premier contre les Cananéens, pour les attaquer?

2 L'Eternel répondit: Juda montera, voici, j'ai livré le pays entre ses mains.

3 Et Juda dit à Siméon, son frère: Monte avec moi dans le pays qui m'est échu par le sort, et nous combattrons les Cananéens; j'irai aussi avec toi dans celui qui t'est tombé en partage. Et Siméon alla avec lui.

4 Juda monta, et l'Eternel livra entre leurs mains les Cananéens et les Phéréziens; ils battirent dix mille hommes à Bézek.

5 Ils trouvèrent Adoni-Bézek à Bézek; ils l'attaquèrent, et ils battirent les Cananéens et les Phéréziens.

6 Adoni-Bézek prit la fuite; mais ils le poursuivirent et le saisirent, et ils lui coupèrent les pouces des mains et des pieds.

7 Adoni-Bézek dit: Soixante-dix rois, ayant les pouces des mains et des pieds coupés, ramassaient sous ma table; Dieu me rend ce que j'ai fait. On l'emmena à Jérusalem, et il y mourut.

8 Les fils de Juda attaquèrent Jérusalem et la prirent, ils la frappèrent du tranchant de l'épée et mirent le feu à la ville.

9 Les fils de Juda descendirent ensuite, pour combattre les Cananéens qui habitaient la montagne, la contrée du midi et la plaine.

10 Juda marcha contre les Cananéens qui habitaient à Hébron, appelée autrefois Kirjath-Arba; et il battit Schéschaï, Ahiman et Talmaï.

11 De là il marcha contre les habitants de Debir: Debir s'appelait autrefois Kirjath-Sépher.

12 Caleb dit: Je donnerai ma fille Acsa pour femme à celui qui battra Kirjath-Sépher et qui la prendra.

13 Othniel, fils de Kenaz, frère cadet de Caleb, s'en empara; et Caleb lui donna pour femme sa fille Acsa.

14 Lorsqu'elle fut entrée chez Othniel, elle le sollicita de demander à son père un champ. Elle descendit de dessus son âne; et Caleb lui dit: Qu'as-tu?

15 Elle lui répondit: Fais-moi un présent, car tu m'as donné une terre du midi; donne-moi aussi des sources d'eau. Et Caleb lui donna les sources supérieures et les sources inférieures.

16 Les fils du Kénien, beau-père de Moïse, montèrent de la ville des palmiers, avec les fils de Juda, dans le désert de Juda au midi d'Arad, et ils allèrent s'établir parmi le peuple.

17 Juda se mit en marche avec Siméon, son frère, et ils battirent les Cananéens qui habitaient à Tsephath; ils dévouèrent la ville par interdit, et on l'appela Horma.

18 Juda s'empara encore de Gaza et de son territoire, d'Askalon et de son territoire, et d'Ekron et de son territoire.

19 L'Eternel fut avec Juda; et Juda se rendit maître de la montagne, mais il ne put chasser les habitants de la plaine, parce qu'ils avaient des chars de fer.

20 On donna Hébron à Caleb, comme l'avait dit Moïse; et il en chassa les trois fils d'Anak.

21 Les fils de Benjamin ne chassèrent point les Jébusiens qui habitaient à Jérusalem; et les Jébusiens ont habité jusqu'à ce jour dans Jérusalem avec les fils de Benjamin.

22 La maison de Joseph monta aussi contre Béthel, et l'Eternel fut avec eux.

23 La maison de Joseph fit explorer Béthel, qui s'appelait autrefois Luz.

24 Les gardes virent un homme qui sortait de la ville, et ils lui dirent: Montre-nous par où nous pourrons entrer dans la ville, et nous te ferons grâce.

25 Il leur montra par où ils pourraient entrer dans la ville. Et ils frappèrent la ville du tranchant de l'épée; mais ils laissèrent aller cet homme et toute sa famille.

26 Cet homme se rendit dans le pays des Héthiens; il bâtit une ville, et lui donna le nom de Luz, nom qu'elle a porté jusqu'à ce jour.

27 Manassé ne chassa point les habitants de Beth-Schean et des villes de son ressort, de Thaanac et des villes de son ressort, de Dor et des villes de son ressort, de Jibleam et des villes de son ressort, de Meguiddo et des villes de son ressort; et les Cananéens voulurent rester dans ce pays.

28 Lorsqu'Israël fut assez fort, il assujettit les Cananéens à un tribut, mais il ne les chassa point.

29 Ephraïm ne chassa point les Cananéens qui habitaient à Guézer, et les Cananéens habitèrent au milieu d'Ephraïm à Guézer.

30 Zabulon ne chassa point les habitants de Kitron, ni les habitants de Nahalol; et les Cananéens habitèrent au milieu de Zabulon, mais ils furent assujettis à un tribut.

31 Aser ne chassa point les habitants d'Acco, ni les habitants de Sidon, ni ceux d'Achlal, d'Aczib, de Helba, d'Aphik et de Rehob;

32 et les Asérites habitèrent au milieu des Cananéens, habitants du pays, car ils ne les chassèrent point.

33 Nephthali ne chassa point les habitants de Beth-Schémesch, ni les habitants de Beth-Anath, et il habita au milieu des Cananéens, habitants du pays, mais les habitants de Beth-Schémesch et de Beth-Anath furent assujettis à un tribut.

34 Les Amoréens repoussèrent dans la montagne les fils de Dan, et ne les laissèrent pas descendre dans la plaine.

35 Les Amoréens voulurent rester à Har- Hérès, à Ajalon et à Schaalbim; mais la main de la maison de Joseph s'appesantit sur eux, et ils furent assujettis à un tribut.

36 Le territoire des Amoréens s'étendait depuis la montée d'Akrabbim, depuis Séla, et en dessus.

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Exploring the Meaning of Judges 1

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

Judges 1: The continuing conquest of Canaan.

The book of Judges follows on almost seamlessly from Joshua. It is called ‘Judges’ because a number of regional leaders arose and made judgments for the people, often actively defending Israel from outside oppression. A pattern emerges in Judges: Israel disobeys the Lord – an enemy oppresses Israel – the Lord raises a leader – the leader is victorious against the enemy – there is peace for a time – Israel disobeys the Lord again.

There were twelve judges in all, about whom we either hear very much or next to nothing. The number twelve (as with the twelve tribes of Israel, the twelve disciples, and other examples in the Word), stands for all the various aspects of spirituality that we need to understand, develop, and put to use. A clue is often found in the meaning of their names, because biblical names are nearly always linked to spiritual qualities, such as ‘courage’, or ‘one who walks with God’ (see Swedenborg’s work, Arcana Caelestia 10216).

The theme of this first chapter is the further conquest of the land. The Israelites asked the Lord, “Who shall go up and fight for us?” And the Lord said that the tribe of Judah would go, because the Lord had delivered the land into their hand. Judah then called on the tribe of Simeon to join them, and they won many battles against the Canaanites still in the land.

One Canaanite king, Adoni-bezek, fled and was captured by the Israelites, who then cut off his thumbs and big toes. Adoni-bezek said that God had dealt justice by punishing him, as he had previously cut off seventy kings’ thumbs and big toes, and they had to gather scraps of food under his table.

Then Caleb, a leader of Israel during the journey through the wilderness, said that the man who took Kirjath-sepher (Caleb’s inheritance city) from the Canaanites would marry his daughter, Achsah. Caleb’s nephew, Othniel, took the city and Achsah was given to him. Achsah asked her father for the blessing of springs of water, and Caleb gave her the upper and lower springs.

Next, spies were sent to Bethel. They met a man there, and said that if he directed them the entrance to the city, they would show him mercy. He helped them, and they took the city but showed mercy on the man and all his family. After all of this, the man built a new city called Luz in the land of the Hittites.

The chapter ends by listing the twelve tribes, as well as the Canaanite peoples who remained unsubdued in each of their territories.

*****

The overarching spiritual theme of Judges is the process of our regeneration. As the opening of Judges reminds us, there were still parts of the land and various tribes that Israel needed to conquer. In fact, the Israelites never finished driving enemies out of their land. In the same way, we need to control our inherited human nature, but it is never completely wiped out (see Swedenborg’s work, Divine Love and Wisdom 238).

During regeneration, we will discover deeper and subtler self-centered states in ourselves, which need to be mitigated. Each judge raised by the Lord stands for our determination to deal with these states, using the Word as a guide. This brings us a period of peace, followed by the start of another personal discovery.

When the Israelites chose which tribes would fight for them, it was no coincidence that they selected Judah and Simeon. Judah (who was a prominent tribe of Israel) and Simeon (who usually acts with another tribe) stand for the highest things in our spiritual life: our love for the Lord, and our obedience to the Lord’s Word. Choosing Judah and Simeon as our strength will always bring victory in our regeneration (see Arcana Caelestia 3654 and Apocalypse Explained 443).

The spiritual meaning in the story of Adoni-bezek is about taking away the power of our self-love, as cutting off thumbs and big toes makes hands and feet virtually useless. When we work on our lower nature, we are to minimize its control over us. It is the same with any influences from hell; their power must end. Adoni-bezek’s comment about doing the same to seventy kings vividly describes how self-love can only lead to our downfall (Arcana Caelestia 10062[4]).

The delightful story of Caleb, Achsah and Othniel illustrates that after battle, there is rest and reward. In the same way, we strengthen the ‘marriage’ of good and truth in us after overcoming spiritual struggles (see Swedenborg’s work, Divine Love and Wisdom 409). The springs of water given to Achsah stand for the truths which flow into our mind, both about the ‘upper’ things of the Lord and heaven, and those ‘lower’ ones about spiritual life and responsibility.

The episode about the man from Bethel means that when we open up our life to the Lord to allow Him to guide us, we become blessed (Arcana Caelestia 3928). Then our life can be re-built in very practical and good ways, represented by the Hittites.

The final mention of the Canaanites still in the land points to the continuing presence of our unregenerate qualities. Although we may progress through the work of regeneration, we are still human, and we will always have flaws left to improve on.

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Arcana Coelestia # 3134

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3134. 'Who said, Thus the man spoke to me' means the leanings of truth in the natural man. This likewise is clear from the affection that occurs here, and also from what the man, or Abraham's servant, said to Rebekah, from which it is evident that the leanings of truth are meant; and from the meaning of 'the man' as truth, dealt with in 265, 749, 1007, here truth within the natural man and coming from the Divine, as he is Abraham's oldest servant, who means the natural man, see 3019. In the prophetical part of the Word especially 'man' (vir) is a word that occurs often - in the expressions 'man and wife', 'man and woman', 'man and inhabitant', and also 'man and human being' (vir et homo). In those expressions 'man' in the internal sense means that which belongs to the understanding, which is truth, while 'wife', 'woman', 'inhabitant', and 'human being' mean that which belongs to the will, which is good. As in Isaiah,

I look, and there is no man, and from these there is no counsellor. Isaiah 41:28.

'No man' stands for no one having intelligence, and so for no truth.

[2] In the same prophet,

I came, and there was no man; I called and no one answered. Isaiah 50:2.

Here the meaning is the same. In the same prophet,

Truth has stumbled in the street, and uprightness has been unable to come in, and truth has been removed, and he who retreats from evil is insane. Jehovah saw, and it was evil in His eyes that there was no judgement. And He saw, and there was no man, and wondered. Isaiah 59:14-16.

'No man' clearly stands for no one having intelligence, and so in the universal sense for no truth. These verses in Isaiah refer to the final period of the Church when no truth at all exists any longer. Hence the statement 'truth has stumbled in the street, uprightness cannot come in, and truth has been removed'. 'The street' too has reference to truth, see 2336, as does 'judgement', 2235. In Jeremiah,

Run to and fro through the streets of Jerusalem and see now, and take note, and search in its broad places, if you find a man, if anyone is executing judgement and seeking truth. Jeremiah 5:1.

Here also 'a man' clearly stands for one having intelligence, and for truth. In Zephaniah,

I will make their streets desolate with none passing through; their cities will be devastated, with not a man and not an inhabitant there. Zephaniah 3:6.

'Not a man' stands for no truth, 'not an inhabitant' for no good, 2268, 2451, 2712. The same occurs in many other places besides these.

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