Bible

 

Birák 9

Studie

   

1 És elméne Abimélek, a Jerubbaál fia Sikembe, az õ anyjának atyjafiaihoz, és beszélt velök, valamint az õ anyja atyjának egész nemzetségével, mondván:

2 Mondjátok meg, kérlek, Sikem minden férfiának hallatára, melyik jobb néktek, hogy hetven férfiú uralkodjék-é rajtatok, Jerubbaálnak minden fia, [vagy] pedig [csak] egy ember uralkodjék felettetek? És emlékezzetek meg [arról], hogy én a ti csontotok és a ti testetek vagyok.

3 És elmondották anyjának testvérei róla mind e beszédeket Sikem minden férfiainak füle hallatára, és Abimélek felé hajlott az õ szívök, mert azt mondák: Atyánkfia õ!

4 És adának néki hetven ezüst [pénzt] a Baál-Beritnek házából, és ezzel [holmi] henyélõ és hiábavaló embereket fogadott magának Abimélek, a kik õt követék.

5 És elméne atyjának házához Ofrába, és megölé testvéreit, Jerubbaál fiait, a hetven férfiút egy kövön, és csak Jóthám maradt meg, Jerubbaálnak legkisebb fia, mert ez elrejtõzött.

6 És összegyülekezék Sikemnek egész polgársága, és Millónak egész háza, és elmenének és királylyá választák Abiméleket az alatt a magas tölgy alatt, a mely Sikemben [áll.]

7 Mikor pedig [ezt] elbeszélték vala Jóthámnak, elment és megállott a Garizim hegy tetején, és nagy felszóval kiálta, [és így] szóla hozzájuk: Hallgassatok rám, Sikem férfiai, hogy reátok is hallgasson az Isten!

8 [Egyszer] elmenvén elmentek a fák, hogy királyt válaszszanak magoknak, és mondának az olajfának: Uralkodjál felettünk!

9 De az olajfa [így] felelt nékik: Elhagyjam az én kövérségemet, a melylyel tisztelnek Istent és embereket, és elmenjek, hogy ingadozzam a fák felett?

10 Akkor a fügefának szólottak a fák: Jer el te, [és] uralkodjál rajtunk!

11 De a fügefa [is] azt mondta nékik: Elhagyjam-é édességemet és gyümölcseimet, és elmenjek, hogy ingadozzam a fák felett?

12 Azután a szõlõtõnek mondák a fák: Jer el te, uralkodjál rajtunk.

13 Azonban a szõlõtõ [is] azt mondta nékik: Elhagyjam-é mustomat, a mely isteneket és embereket vidámít, és elmenjek, hogy ingadozzam a fák felett?

14 Mondának végre a fák mindnyájan a galagonyabokornak: Jer el te, uralkodjál mi rajtunk.

15 És monda a galagonyabokor a fáknak: Ha igazán királylyá kentek engem magatok felett, jõjjetek el, nyugodjatok az én árnyékomban: [de] hogyha nem, jõjjön tûz ki a galagonyabokorból, és égesse meg a Libanonnak czédrusait.

16 Hát ti is most igazán és becsületesen cselekedtetek-é, hogy Abiméleket tettétek királylyá, és jól cselekedtetek-é Jerubbaállal és házanépével, és úgy bántatok-é vele, a mint megérdemelte?

17 Mert érettetek harczolt atyám, és még életével [is] semmit nem gondolván, mentett meg titeket a Midiánnak kezébõl.

18 Ti pedig most felkeltetek az én atyámnak háza ellen, és megöltétek gyermekeit, hetven férfiút egy kövön, és királylyá választottátok Sikem férfiai felett Abiméleket, az õ szolgálójának fiát, mert atyátokfia!

19 Ha igazán és becsületesen cselekedtetek Jerubbaállal és az õ házával a mai napon, örüljetek Abiméleknek, és örüljön õ is néktek;

20 De hogyha nem, jõjjön tûz ki Abimélekbõl, és emészsze meg Sikem férfiait és Milló házát, és származzék tûz Sikem férfiaiból és Milló házából, és emészsze meg Abiméleket!

21 És elfutott Jóthám, és elmenekült, és elment Beérbe az õ atyjafia, Abimélek elõl, és ott telepedett meg.

22 Mikor pedig uralkodék Abimélek Izráel felett három esztendeig:

23 Egy gonosz lelket bocsátott Isten Abimélek és Sikem férfiai közé, és pártot ütöttek Sikem férfiai Abimélek ellen,

24 Hogy eljõjjön a Jerubbaál hetven fián elkövetett kegyetlenség [büntetése,] és szálljon az õ vérök Abimélekre, testvérökre, a ki megölte õket, és Sikem férfiaira, a kik az õ kezeit megerõsítették, hogy megölje az õ atyjafiait.

25 És lest vetének néki a Sikem férfiai a hegyeknek tetején, és kiraboltak mindenkit, a ki elment mellettök az úton, mely dolgot megmondák Abiméleknek.

26 És eljött Gaál, Ebed fia és az õ atyjafiai, és bementek Sikembe, és bízának õ hozzá Sikem férfiai.

27 Annyira, hogy kimenvén a mezõre, leszüretelték szõlõiket, [mindjárt] ki is taposták, és örömünnepet ültek, és bementek az õ istenöknek házába, és ettek és ittak, és szidalmazták Abiméleket.

28 És monda Gaál, Ebed fia: Kicsoda Abimélek és kicsoda Sekem, hogy szolgáljunk néki? Nem Jerubbaál fia-é õ, és [nem] Zebul-é az õ kormányzója? Ti szolgáljátok Hámornak, Sekem atyjának férfiait; de miért szolgálnánk mi?

29 Csak volna az én kezemben e nép, [majd] elûzném Abiméleket. És monda Abiméleknek: Öregbítsd meg seregedet, és jõjj ki!

30 Mikor pedig meghallotta Zebul, a városnak kormányzója, Gaálnak, az Ebed fiának beszédit, nagy haragra gyulladt,

31 És követeket küldött Abimélekhez Thormába, [ezt] izenvén: Ímé Gaál, az Ebed fia és az õ testvérei Sikembe jöttek, és fellázítják a várost te ellened.

32 Most azért készülj fel éjszaka, te és a te néped, mely veled van, és állj lesbe a mezõn.

33 És reggel, napfelköltekor korán kelj fel, és törj a városra, és mikor õ és az õ népe kivonul ellened: cselekedjél vele a szerint, a mint akarod.

34 És felkelt Abimélek és az egész nép, a mely vele volt, éjszaka, és lesbe állottak Sikem ellen négy csapatban.

35 És kijött Gaál, az Ebed fia és megállott a város kapujának nyílásában. És felkelt Abimélek is, meg a nép is, mely vele volt, a lesbõl.

36 És a mint meglátta Gaál a csapatot, monda Zebulnak: Ímé nép jõ alá a hegyeknek tetejérõl. Zebul pedig monda néki: A hegyek árnyékát nézed férfiaknak.

37 De Gaál [csak] folytatta beszédét, és monda: Ímé [egy másik] csapat meg az ország közepébõl jõ alá; a [harmadik] csapat pedig a jós-tölgyfa útján jõ.

38 Ekkor monda néki Zebul: Hol van most szád, melylyel mondád: Kicsoda Abimélek, hogy szolgáljunk néki? Nem ez a nép-é az, a melyet kisebbítettél? No, most vonulj ki ellene, és harczolj vele.

39 És kivonult Gaál Sikem polgárainak élén, és megütközött Abimélekkel.

40 De Abimélek megfutamította, úgy hogy elmenekült elõle, és sok sebesült elesett a kapu bejáratáig.

41 Abimélek pedig Arumában maradt, és Zebul elûzte Gaált és atyjafiait, hogy ne lakjanak Sikemben.

42 És lõn, hogy másnap kiméne a nép a mezõre, és megmondák Abiméleknek.

43 És az vette az õ népét, és három csapatra osztotta el, és lesbe állott a mezõn; és látta, hogy ímé a nép jõ ki a városból. Rájok támadt, és megverte õket.

44 És Abimélek és az a csapat, a mely vele volt, megtámadta és megszállotta a város kapuját; [a másik] két csapat pedig megtámadta mind a mezõn levõket, és megverte õket.

45 És Abimélek egész nap vívta a várost, mígnem bevette a várost, és a népet, mely benne volt, leölte: a várost pedig lerombolta, és behinté azt sóval.

46 Mikor pedig [ezt] meghallották Sikem tornyának minden férfiai, az El- Berith [isten] házának várába mentek.

47 És mikor Abiméleknek elmondották, hogy Sikem tornyának minden férfiai [ott] gyûltek össze:

48 Felment Abimélek a Sálmon hegyére, õ és az egész nép, mely vele volt, és fejszét vett kezébe, és faágakat vágott le, és azokat felszedte, és vállára rakta, és monda a népnek, a mely vele volt: A mit láttatok, hogy cselekedtem, ti is azt tegyétek gyorsan, mint én.

49 Erre az egész népbõl kiki vágott magának ágakat, és követték Abiméleket, és lerakták [a fát] a vár körül, és tûzzel rájuk gyujtották a várat, úgy hogy meghaltak a Sikem tornyának minden férfiai, közel ezer férfi és asszony.

50 Abimélek pedig elment Thébesbe, és táborba szállott Thébes ellen, és bevette azt.

51 De egy erõs torony volt a város közepén, és oda menekült minden férfi és asszony, és a városnak minden lakosa; [ezt] magukra zárták, és a toronynak padlására mentek fel.

52 És Abimélek oda ment a toronyig, és ostrom alá vette azt, és egészen a torony ajtajáig közeledett, hogy azt tûzzel égesse fel.

53 Akkor egy asszony egy malomkõdarabot gördített le Abimélek fejére, és bezúzta koponyáját.

54 Ki mindjárt oda hívta fegyverhordozó apródját, és monda néki: Vond ki kardodat, és ölj meg engem, hogy ne mondják felõlem: Asszony ölte meg õt! És keresztülszúrta õt az apród, és meghalt.

55 Mikor pedig az Izráel férfiai látták, hogy Abimélek meghalt, kiki visszatért a maga helyére.

56 Így fizetett meg Isten Abiméleknek azért a gonoszságért, melyet atyja ellen elkövetett, hogy megölte hetven testvérét.

57 És a Sikem férfiainak fejére is visszahárított Isten minden rosszat, és reájuk szállott Jóthámnak, a Jerubbaál fiának átka.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9207

Prostudujte si tuto pasáž

  
/ 10837  
  

9207. 'And your sons orphans' means that at the same time truths will do so, that is to say, will perish. This is clear from the meaning of 'orphans' as those who possess truth but not as yet good, and still have a desire for good, dealt with in 9199, at this point those who have truth but no desire for good, thus those with whom truths perish; for it is speaking about evil people whose sons will become orphans. The fact that truths perish with those who have no desire for good is evident from what has been stated immediately above in 9206 regarding goodness and truth when joined together. But something further must be stated regarding that joining together. Truths that have been joined to good always hold within them a desire to do good, and at the same time to be joined more closely to good by doing it. Or what amounts to the same thing, those who possess truths always have a desire to do good and to join it thereby to their truths. People therefore who think that they are in possession of truths but who have no desire to do good do not in fact possess truths; that is, they have no belief in them, however much they imagine they do have.

[2] Their condition is portrayed by the Lord when He speaks of 'salt', in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

The Lord says these things to the disciples and to the people. By 'the salt of the earth' He means the Church's truth that has a desire for good, and by 'tasteless salt' He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.

[3] In Mark,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves, and seek 1 peace with one another. Mark 9:49-50.

'Being salted with fire' means good that has a desire for truth, and 'being salted with salt' truth that has a desire for good. 'Tasteless salt' is truth devoid of any desire for good; 'having salt in oneself' means possessing that desire.

[4] In Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people throw it outdoors. Luke 14:33-35.

Here 'salt' in a similar way stands for truth that has a desire for good, and 'tasteless salt' for truth that is devoid of any desire for good, 'unfit for the land or for the dunghill' standing for its total inability to serve any use, good or bad. People possessing such truth are called the lukewarm, as is evident from the words immediately before, stating that a person cannot be the Lord's disciple if he does not renounce all his possessions, that is, if he does not love the Lord above all things. For those loving the Lord and also themselves equally are the ones who are called the lukewarm and who are unfit to serve any use, good or bad.

[5] In Moses,

Every offering of your minchah shall be salted with salt; you shall not leave the salt of the covenant of your God off your minchah. 2 On all your offerings you shall offer salt. Leviticus 2:13.

Salt in every offering was a sign that truth's desire for good and good's desire for truth should be present in all worship. This also explains why this salt is called 'the salt of God's covenant'; for 'a covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, and 'salt' is the desire for the joining together.

[6] When each desires to be joined to the other, that is, good to truth and truth to good, they look towards each other. But when truth tears itself away from good, they turn away from each other and look backwards or behind themselves. This is what is meant in Luke by Lot's wife who had become a pillar of salt,

Whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field likewise, let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

This means looking behind oneself or backwards, see 3652, 5895 (end), 5897, 7857, 7923, 8505, 8506, 8510, 8516.

[7] One reason why 'salt' means the desire truth possesses is that salt renders land fertile and makes food tasteful, and another reason is that salt contains a fiery property and at the same time a conjunctive power, even as truth contains a burning desire for good and at the same time a conjunctive power. 'A pillar of salt' is a separation from truth, for 'salt' in the contrary sense means truth that has been destroyed and laid waste, as in Zephaniah 2:9; Ezekiel 47:11; Jeremiah 17:6; Psalms 107:33-34; Deuteronomy 29:23; Judges 9:45; 2 Kings 2:19-22.

These matters have been introduced so that people may know what truth's desire for good is, and what good's desire for truth is, meant by 'orphan' and 'widow'.

Poznámky pod čarou:

1. literally, cultivate

2. literally, you shall not cause to cease the salt of the covenant of your God upon your minchah

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 6832

Prostudujte si tuto pasáž

  
/ 10837  
  

6832. 'In a flame of fire from the middle of a bramble bush' means God's love present in true factual knowledge. This is clear from the meaning of 'a flame of fire' as God's love, dealt with below; and from the meaning of 'a bramble bush' as true factual knowledge. The reason why 'a bramble bush' means true factual knowledge is that all shrubs of every kind mean factual knowledge, whereas actual plantations of trees, being larger, mean cognitions and perceptions. Because it produces flower and berries 'a bramble bush' means true factual knowledge. True factual knowledge that the Church possesses consists in nothing else than the Word as it exists in the sense of the letter and also every one of the Church's representative forms and meaningful signs that existed among the descendants of Jacob. These in the external form they take are called true factual knowledge; but in their internal form they are spiritual truths. But truths in their internal or spiritual form could not be made visible to those descended from Jacob, for the reason that they were interested solely in things of an external nature and had no wish whatever to know about anything internal. Therefore the Lord appeared in a bramble bush (when the Lord appears to people He does so in a way suited to the kind of people they are, for a person cannot receive the Divine in any way other than that which is a way suited to the kind of person he is); and therefore also, when the Lord appeared on Mount Sinai He appeared to the people' as a fire burning even to the heart of heaven, and as darkness, cloud, and pitch darkness', Deuteronomy 4:11; 5:22-25; also Exodus 19:18. He would have appeared in an altogether different way if the people below the mountain who beheld Him had not been the kind of people they were. And because those people were interested solely in things of an external nature, when Moses went in to the Lord on Mount Sinai, it is said that he went into the cloud, Exodus 20:21; 24:2, 18; 34:2-5, 'the cloud' being the external aspect of the Word, see Preface to Genesis 18, and 4060, 4391, 5922, 6343 (end), and also consequently representatives in the Church which are seen in outward form.

[2] The truth that the Lord appears to each individual person in a way suited to the kind of person he is may be recognized from the consideration that the Lord appears to those in the inmost or third heaven as the Sun from which light beyond description radiates, the reason being that those there are governed by the good of love to the Lord. He appears to those in the middle or second heaven as the Moon, the reason being that there they are governed by love to the Lord in a more remote and obscure way; for they are governed by love towards the neighbour. But the Lord does not appear to those in the lowest or first heaven either as the Sun or the Moon, only as Light, a light far more brilliant than light in the world. And since the Lord appears to each in a way suited to the kind of person he is, He cannot appear to those in hell as anything other than dark cloud and pitch darkness. For as soon as the light of heaven which comes from the Lord shines into any hell, darkness and thick darkness are produced there. From all this one may now recognize that the Lord appears to each individual person in a way suited to the kind of person he is, for this is suited to the way he receives the Lord. And since the descendants of Jacob were interested solely in things of an external nature, the Lord appeared to Moses in a bramble bush, and also in a cloud when Moses went in to the Lord on Mount Sinai.

[3] The reason why 'a flame' is God's love is that love in its earliest origin is nothing other than fire or flame from the Lord as the Sun. The fire or flame of this sun is what supplies each individual person with the being (esse) of his life; it is that life-giving fire which fills a person's interiors with warmth, as one may recognize from what happens with love. To the extent that love increases in a person he warms up; but to the extent that it diminishes he cools off. This explain s why, when the Lord appeared in a vision, He appeared as fire and flame, as in Ezekiel,

The appearance of the four living creatures (who were cherubs) was like burning coals of fire, like the appearance of lamps. It was moving between the living creatures as a bright fire, and out of the fire went forth lightning. Above the firmament that was over their heads, in appearance like a sapphire stone, there was the likeness of a throne, and over the likeness of a throne there was a likeness as the appearance of a man upon it, above. And I saw the shape of burning coals, as the shape of fire, within it round about, from the appearance of His loins and upwards. But from the appearance of His loins and downwards I saw as it were the appearance of fire, whose brightness was round about it. Ezekiel 1:13, 26-28.

[4] Nobody can deny that all the several details of this vision are signs that represent aspects of the Divine; but unless one knows what is meant by 'the cherubs', 'the burning coals of fire, like the appearance of lamps', 'a throne', 'the appearance of a man upon it', 'his loins from which fire emanated upwards and downwards, and the brightness radiating from the fire', one can have no knowledge of the real holiness hidden within all those several details. 'The cherubs' are the Lord's Providence, see 308; 'the throne' is heaven, or - to be exact - Divine Truth that emanates from the Lord to form heaven, 5313; 'the appearance of a man upon the throne above' is plainly the Lord's Divine Human; and 'loins' are conjugial love and all heavenly love that derives from it, 3021, 4277, 4280, 4575, 5050, 5062. This love was represented by 'the shape of burning coal, as the shape of fire, whose brightness was round about it'.

[5] In Daniel,

I saw, until thrones had been placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire; His wheels were burning fire. A river of five issued and came forth from before Him. Daniel 7:9-10.

The Divine Good of the Lord's Divine Love was seen in this vision too as a flame of fire. In John,

He who sat on the white horse, His eyes were like aflame of fire. Revelation 19:11-12.

'He who sat on the white horse' is the Lord in respect of the Word, as is explicitly stated in verses 13, 16, of that chapter. Thus 'the flame of fire' is Divine Truth contained in the Word, which radiates from the Lord's Divine Goodness. In the same book,

In the midst of the seven lampstands one like the Son of Man, clothed with a long robe. His head and hair were white, like white wool, like snow; but His eyes were like a flame of fire. Revelation 1:13-14.

Here also 'eyes like a flame of fire' is Divine Truth emanating from the Lord's Divine Goodness.

[6] The meaning of 'a flame of fire' as Divine Truth emanating from the Lord is also evident in David,

The voice of Jehovah falls like a flame of fire. Psalms 29:7.

'The voice of Jehovah' stands for Divine Truth. In order that Divine Truth emanating from the Lord's Divine Good might be represented, the people were commanded to make a lampstand of pure gold with seven lamps and to place it in the tent of meeting by the table where the loaves of the presence were, and to keep the lamps burning unceasingly before Jehovah, Exodus 25:31-end; 37:17-24; 40:24-25; Leviticus 24:4; Numbers 8:2; Zechariah 4:2. The lampstand with its seven lamps served to represent Divine Truth emanating from the Lord's Divine Good.

[7] In order also that Divine Good itself might be represented they were commanded to have perpetual fire on the altar,

Fire shall burn on the altar and not be put out; the priest shall kindle pieces of wood on it at every dawn. Fire shall burn unceasingly on the altar and not be put out. Leviticus 6:12-13.

The fact that the ancients were very well acquainted with the use of fire to represent Divine Love may be recognized from the spread of that representative from the Ancient Church even to nations far away whose worship was idolatrous and who, as is well known, established an everlasting sacred fire and placed in charge of it virgins, who were called the vestal virgins.

[8] In the contrary sense 'fire' and 'flame' mean filthy kinds of love, such as those of vengeance, cruelty, hatred, and adultery, and in general the cravings that spring from self-love and love of the world. This too is clear from very many places in the Word, of which let just the following be quoted: In Isaiah,

Behold, they have become as stubble, the fire has burned them; they do not save themselves from the power of the flame. 1 There will be no coal to be warmed by [nor] fire to sit in front of. Isaiah 47:14.

In Ezekiel,

Behold, I will kindle in you a five, which will devour in you every green tree and every dry tree. The blazing flame 2 will not be put out, and all faces from south to north will be scorched by it. Ezekiel 20:47.

Here 'fire' and 'flame' mean desires for what is evil and false which annihilate everything good and true in the Church, and thereby lay it waste.

[9] In Luke,

The rich man said to Abraham, Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am tormented in this flame. Luke 16:24.

People who do not know that a person's vital heat has a different origin from that which is the source of elemental fire cannot possibly do anything else but think that by hell fire is meant fire like that found in the world. In the Word however this latter kind of fire is not meant but the fire of love, thus the fire of a person's life, emanating from the Lord as a Sun. And when this fire comes among those engrossed in pursuits contrary to it, it is turned into the fire of evil desires which, as stated above, belong to vengeance, hatred, and cruelty, and which well up from self-love and love of the world. This is the fire that torments those who are in hell, for when the restraint placed on their evil desires is relaxed, one sets upon another and they torment one another in dreadful and indescribable ways. For each has the wish for supremacy and wants to take from the other the things he has by hidden or open devices. When one or two have such desires hatreds consequently develop within the group, and these lead to the savage deeds that are performed, especially by the use of devices involving magic and the use of figments of the imagination, devices which are countless and totally unknown in the world.

[10] People who do not believe in the existence of spiritual things, especially those who worship nature, cannot at all be led to believe that the warmth present in living persons, which constitutes the actual life within them, has a different origin from that which is the source of worldly heat. For they are not even aware, let alone able to acknowledge, that there is a heavenly fire radiating from the Lord as a Sun, and that this Fire is pure love. Consequently they are unaware of countless instances in the Word in which no other kind of fire is meant; nor are they aware of countless manifestations of it in the human being, who is an organ made to receive that fire.

Poznámky pod čarou:

1. literally, save their soul from the hand of the flame

2. literally, heavy flame of flame

  
/ 10837  
  

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