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Richter 3

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1 Und dies sind die Nationen, welche Jehova bleiben ließ, um Israel durch sie zu versuchen, alle, die nichts wußten von allen Kriegen Kanaans-

2 nur damit die Geschlechter der Kinder Israel Kenntnis von denselben bekämen, um sie den Krieg zu lehren: nur die, welche vordem nichts von denselben gewußt hatten: -

3 die fünf Fürsten (H. Seren; vergl. die Anm. zu Jos. 13,3) der Philister und alle Kanaaniter und Zidonier und Hewiter, welche das Gebirge Libanon bewohnten, von dem Berge Baal-Hermon an, bis man nach Hamath kommt.

4 Und sie dienten dazu, (W. sie waren) Israel durch sie zu versuchen, um zu wissen, ob sie den Geboten Jehovas gehorchen würden, welche er ihren Vätern durch Mose Geboten hatte.

5 Und die Kinder Israel wohnten inmitten der Kanaaniter, der Hethiter und der Amoriter und der Perisiter und der Hewiter und der Jebusiter;

6 und sie nahmen sich deren Töchter zu Weibern und gaben ihre Töchter deren Söhnen und dienten ihren Göttern.

7 Und die Kinder Israel taten, was böse war in den Augen Jehovas und vergaßen Jehovas, ihres Gottes, und sie dienten den Baalim und den Ascheroth. (S. die Vorrede)

8 Da entbrannte der Zorn Jehovas wider Israel, und er verkaufte sie in die Hand Kuschan- ischathaims, des Königs von Mesopotamien; (H. Aram-Naharaim: Syrien der zwei Flüsse) und die Kinder Israel dienten dem Kuschan- ischathaim acht Jahre.

9 Und die Kinder Israel schrieen zu Jehova; und Jehova erweckte den Kindern Israel einen etter, der sie rettete: Othniel, den Sohn Kenas’, den jüngeren Bruder Kalebs.

10 Und der Geist Jehovas kam über ihn, und er richtete Israel; und er zog aus zum Streite, und Jehova gab Kuschan- ischathaim, den König von Aram, in seine Hand, und seine Hand wurde stark wider Kuschan- ischathaim.

11 Und das Land hatte uhe vierzig Jahre. Und Othniel, der Sohn Kenas’, starb.

12 Und die Kinder Israel taten wiederum, was böse war in den Augen Jehovas; und Jehova stärkte Eglon, den König von Moab, wider Israel, weil sie taten, was böse war in den Augen Jehovas.

13 Und er versammelte zu sich die Kinder Ammon und Amalek; und er zog hin und schlug Israel, und sie nahmen die Palmenstadt in Besitz.

14 Und die Kinder Israel dienten Eglon, dem König von Moab, achtzehn Jahre.

15 Und die Kinder Israel schrien zu Jehova; und Jehova erweckte ihnen einen etter, Ehud, den Sohn Geras, einen Benjaminiter, einen Mann, der links war. Und die Kinder Israel sandten durch ihn ein Geschenk an Eglon, den König von Moab.

16 Und Ehud machte sich ein Schwert, das zwei Schneiden hatte, eine Elle seine Länge; und er gürtete es unter seinen ock (d. h. Waffenrock) an seine rechte Hüfte.

17 Und er überreichte das Geschenk Eglon, dem König von Moab. Eglon war aber ein sehr fetter Mann.

18 Und es geschah, als er mit der Überreichung des Geschenkes fertig war, da geleitete er das Volk, welches das Geschenk getragen hatte.

19 Er selbst aber kehrte um von den geschnitzten Bildern, die bei Gilgal waren, und sprach: Ein geheimes Wort habe ich an dich, o König! Und er sprach: Stille! Und alle, die bei ihm standen, gingen von ihm hinaus.

20 Und als Ehud zu ihm hereinkam, saß er in dem Obergemach der Kühlung, das für ihn allein war. Und Ehud sprach: Ein Wort Gottes habe ich an dich. Und er stand auf vom Stuhle.

21 Da streckte Ehud seine linke Hand aus und nahm das Schwert von seiner rechten Hüfte und stieß es ihm in den Bauch;

22 und es drang sogar der Griff hinein nach der Klinge, und das Fett schloß sich um die Klinge; denn er zog das Schwert nicht aus seinem Bauche, und es fuhr hinaus zwischen den Beinen.

23 Und Ehud ging in die Säulenhalle hinaus und schloß die Tür (Eig. die Flügeltür; so auch Kap. 19,27) des Obergemachs hinter ihm zu und verriegelte sie.

24 Und als er hinausgegangen war, da kamen seine Knechte und sahen, und siehe, die Tür des Obergemachs war verriegelt. Und sie sprachen: Gewiß bedeckt er seine Füße in dem Gemach der Kühlung.

25 Und sie warteten, bis sie sich schämten; aber siehe, er öffnete die Tür des Obergemachs nicht; da nahmen sie den Schlüssel und schlossen auf, und siehe, ihr Herr lag tot am Boden. -

26 Ehud aber war entronnen, während sie zögerten: er war über die geschnitzten Bilder hinausgelangt und entrann nach Seira.

27 Und es geschah, als er ankam, da stieß er in die Posaune auf dem Gebirge Ephraim; und die Kinder Israel zogen mit ihm von dem Gebirge hinab, und er vor ihnen her.

28 Und er sprach zu ihnen: Jaget mir nach, denn Jehova hat eure Feinde, die Moabiter, (H. Moab; so überall) in eure Hand gegeben! Und sie zogen hinab, ihm nach, und nahmen den Moabitern die Furten des Jordan, (O. und besetzten die Furten des Jordan, die nach Moab führten) und ließen niemand hinübergehen.

29 Und sie schlugen die Moabiter zu selbiger Zeit, bei zehntausend Mann, alle kräftige und streitbare (O. tapfere) Männer, und keiner entrann.

30 Und Moab wurde an selbigem Tage unter die Hand Israels gebeugt. Und das Land hatte uhe achtzig Jahre.

31 Und nach ihm war Schamgar, der Sohn Anaths; und er schlug die Philister, sechshundert Mann, mit einem inderstachel. Und auch er rettete Israel.

   

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Apocalypse Explained # 810

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810. (Verse 10) If any one leadeth into captivity, he shall go into captivity. That this signifies that those who have shut out others from truths are shut out from the Divine truths contained in the Word, is evident from the signification of captivity, as denoting to shut out from truths; in this case by reasonings from the natural man, this being the spiritual captivity meant by captivity in the internal sense. That this is meant in the Word by captivity, will be seen in the following article. It is evident therefore that by leading into captivity is signified to shut out others from truths, and by going into captivity is signified to be shut out from truths also.

The reason why by leading into captivity is here signified to shut out others from truths by reasonings from the natural man is, that by the beast of the dragon, which is here treated of, are meant those who separate faith from life, and confirm that separation by reasonings from the natural man (as may be seen above, n. 773).

[2] Before we prove from the Word that captivity signifies spiritual captivity, which is a shutting out from the truths of the Word, we will first take up the subjects discussed above in the article (n. 805), which those who separate faith from life prove by reasonings, and so shut out others from truths, and thus show how they pervert truths and thence falsify the Word.

It is to be observed that similar things can be said both by those who have truths as by those who have not; for the latter confirm the separation of faith from good works by the very same passages of the Word that the former have been accustomed to use to prove the conjunction of faith with good works. For if two persons disagree they make use of similar expressions, but still the idea they have of them is different. And it is the idea of a thing that causes it to be true or false. I have heard those who love falsities speak in a quite similar way to those who were desirous of giving utterance to truths; still one was in truths and the other in falsities. For what they both expressed in similar language, they understood differently; and according to their understanding they explained passages from the Word; therefore one falsified, but the other verified them. For the truth which a man holds does not belong to his speech, but to his perception; this is the reason why those who undertake to preach from the Word appear to possess (truths); yet the same persons, when they preach from doctrine concerning faith alone, redemption, the imputation of the Lord's merit, and similar things, are in falsities. This may be illustrated by a thousand examples. In a word, it is the perception that falsifies truth, and not the speaking from the Word. This is also meant by these words of the Lord:

"Then two shall be in the field; one shall be taken, the other shall be left. Two shall be grinding at a mill; one shall be taken, the other left" (Matthew 24:40, 41).

By being in the field is signified to be within the church. By grinding is signified to examine and learn truths from the Word. He who examines and learns truths is meant by the one grinding at the mill who is taken; but he who falsifies truths is meant by the other that is left.

In order to illustrate this subject further, we will consider again how such persons regard propitiation by the blood of the Son, the bearing of iniquities by the Lord, the imputation of His merit, intercession, redemption, and salvation out of mercy, also trust and confidence, and so on.

[3] As to propitiation by the blood of the Son, those who are in truths think differently about it as compared with those who are in falsities. Those who are in truths, understand by propitiation by the blood of the Son that they are received and also heard with mercy, who approach the Lord, and pray to Him from the truths in the Word. The blood of the Lord not only signifies the passion of the cross, but also the Divine truth of the Lord that is in the Word; for by the passion of the cross the Lord subjugated the hells, by which is meant that He conquered death and rose victorious, as the dignitaries of the church say when they speak from the Word. By the passion of the cross also the Lord glorified His Human, by which He keeps the hells for ever subjugated. The mercy-seat upon the ark of the testimony, upon which cherubs were engraved, also signified the same things. How those who are in truths understand the bearing of iniquities by the Lord was shown above (n. 805).

[4] By the imputation of the Lord's merit, those who are in truths understand only an entreaty of the Lord's mercy, who suffered such hard things to redeem and save men who would otherwise have perished in eternal death. By the merit of the Lord is meant that by His own power He saves those who believe in Him, and do the things which He has commanded. This merit cannot be imputed, but supplicated. By intercession is meant the perpetual remembrance of man by the Lord. And by trust and confidence is meant trust and confidence in the Lord that, out of pure mercy, He will teach man the way, and lead him to heaven. From these things it is evident what is meant by redemption.

[5] From these considerations it is now evident, that by the things adduced above (n. 805), those who are in truths from the Word do not understand any transaction of the Lord with the Father, but with Himself. For, as was said above, God is One and not three, the Trinity being in the Lord. When, therefore, the Lord is approached, the Father and the Holy Spirit are also approached at the same time.

From these things it is evident that by leading into captivity is signified to shut out from the Divine truths in the Word. For those who hold the doctrine of three Persons in the Divinity, and who separate faith from its life, which consists in good works, shut out others from the understanding of truth in the Word. For they explain all things therein according to their doctrine; and what they cannot thus explain, they falsify. The Divine also which is in the Lord, and which is of the Lord Himself, they ascribe to the Divine of the Father, and thus do not approach the Lord; and because they do this, therefore, either by reasonings or by a strange explanation of the truths of the Word, they shut out from the truth those persons who suppose that whatever is said concerning Divine things must be above human apprehension; this is meant by leading captive. That they themselves go into captivity, that is, shut themselves out from Divine truth in the Word, is evident from everything in their doctrine; so that although the things they speak are truths as to the utterance, still they are not truths as to their understanding of them. This also has been made evident to me from the state of such persons in the spiritual world, where, on being examined, it was discovered that they were in absolute falsities, and therefore could never be led by the Lord into any kind of heavenly intelligence.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Isaiah 46:2

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2 They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.