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Giudici 8

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1 E GLI uomini di Efraim gli dissero: Che cosa è questo che tu ci hai fatto, di non averci chiamati, quando tu sei andato a combattere contro a Madian? E contesero aspramente con lui.

2 Ma egli disse loro: Che ho io ora fatto al par di voi? il raspollar d’Efraim non vale egli meglio che la vendemmia d’Abiezer?

3 Iddio vi ha dati i Capi de’ Madianiti, Oreb, e Zeeb, nelle mani; e che ho io potuto fare al par di voi? Allora, dopo ch’ebbe loro così parlato, il lor cruccio contro a lui si acquetò.

4 Or Gedeone arrivò al Giordano, e, passandolo con que’ trecent’uomini ch’erano con lui, i quali stanchi come erano, pur perseguitavano i Madianiti,

5 disse a que’ di Succot: Deh! date alcuni pezzi di pane alla gente che è al mio seguito; perciocchè sono stanchi, e io perseguito Zeba, e Salmunna, re di Madian.

6 Ma i principali di Succot risposero: Hai tu già in mano le palme di Zeba e di Salmunna, che noi diamo del pane al tuo esercito?

7 E Gedeone rispose: Perciò, quando il Signore mi avrà dato nelle mani Zeba e Salmunna, io vi sminuzzerò le carni con delle spine del deserto, e con triboli.

8 Poi di là egli salì in Penuel, e parlò a que’ di Penuel nella medesima maniera; ed essi gli risposero come que’ di Succot aveano risposto.

9 Ed egli disse parimente a que’ di Penuel: Quando io ritornerò in pace, io disfarò questa torre.

10 Or Zeba e Salmunna, erano in Carcor, co’ lor campi d’intorno a quindicimila uomini, ch’erano tutti quelli ch’erano rimasti di tutto il campo degli Orientali; e i morti erano cenventimila uomini, che potevano trar la spada.

11 E Gedeone salì traendo al paese di coloro che abitano in padiglioni, dal lato orientale di Noba, e di Iogbea; e percosse il campo, il qual se ne stava in sicurtà.

12 E Zeba, e Salmunna, fuggirono; ma egli li perseguitò, e prese i due re di Madian, Zeba, e Salmunna, e mise in rotta tutto il campo.

13 Poi Gedeone, figliuolo di Ioas, se ne ritornò dalla battaglia, dalla salita di Heres.

14 E prese un fanciullo della gente di Succot, e lo domandò; ed egli gli descrisse i principali e gli Anziani di Succot, ch’erano settantasette uomini.

15 Poi Gedeone venne agli uomini di Succot, e disse: Ecco Zeba, e Salmunna, de’ quali per ischerno voi mi diceste: Hai tu già nelle mani le palme di Zeba, e di Salmunna, che noi diamo del pane alla tua gente stanca?

16 Ed egli prese gli Anziani della città, e delle spine del deserto, e de’ triboli, e con essi castigò quegli uomini di Succot.

17 Disfece ancora la torre di Penuel, e uccise gli uomini della città.

18 Poi disse a Zeba, ed a Salmunna: Come erano quegli uomini che voi uccideste in Tabor? Ed essi risposero: Come tu appunto; ciascuno di essi pareva nel sembiante un figliuolo di re.

19 Ed egli disse loro: Essi erano miei fratelli, figliuoli di mia madre; come il Signore vive, se voi aveste loro salvata la vita, io non vi ucciderei.

20 Poi disse a Ieter, suo primogenito: Levati, uccidili. Ma il fanciullo non trasse fuori la sua spada; perciocchè avea paura; conciossiachè egli fosse ancor giovanetto.

21 E Zeba, e Salmunna, dissero: Levati su tu, e avventati sopra noi; perciocchè quale è l’uomo tale è la sua forza. Gedeone adunque si levò, e uccise Zeba, e Salmunna, e prese le borchie che i lor cammelli aveano al collo.

22 E gl’Israeliti dissero a Gedeone: Signoreggia sopra noi, tu, e il tuo figliuolo, e il figliuolo del tuo figliuolo; conciossiachè tu ci abbi salvati dalla mano de’ Madianiti.

23 Ma Gedeone disse loro: Nè io, nè il mio figliuolo, signoreggeremo sopra voi; il Signore signoreggerà sopra voi.

24 Poi Gedeone disse loro: Io vi farò una richiesta, che ciascun di voi mi dia il monile ch’egli ha predato; perciocchè coloro aveano de’ monili d’oro, perchè erano Ismaeliti.

25 Ed essi dissero: Noi del tutto te li daremo. Steso adunque un ammanto, ciascuno vi gittò il monile ch’egli aveva predato.

26 E il peso dei monili d’oro, che Gedeone avea chiesti, fu di mille settecento sicli d’oro; oltre alle borchie, e alle collane, e a’ vestimenti di porpora, che i re di Madian aveano indosso; e oltre a’ collari che i cammelli loro aveano al collo.

27 E Gedeone fece di quell’oro un Efod, e lo pose in Ofra, sua città; e tutto Israele fornicò quivi dietro ad esso; e ciò fu in laccio a Gedeone e alla sua casa.

28 Così Madian fu depresso davanti a’ figliuoli d’Israle, e non alzò più il capo; e il paese ebbe riposo per quarant’anni, a’ dì di Gedeone.

29 E Ierubbaal, figliuolo di Ioas, se ne andò, e dimorò in casa sua.

30 Or Gedeone ebbe settanta figliuoli, ch’erano usciti della sua anca; conciossiachè egli avesse molte mogli.

31 E la sua concubina, ch’era in Sichem, gli partorì anch’essa un figliuolo, al quale egli pose nome Abimelec.

32 Poi Gedeone, figliolo di Ioas, morì in buona vecchiezza, e fu seppellito nella sepoltura di Ioas, suo padre, in Ofra degli Abiezeriti.

33 E, dopo che Gedeone fu morto, i figliuoli d’Israele tornarono a fornicare dietro aBaali, e si costituirono Baal-berit per dio.

34 E non si ricordarono del Signore Iddio loro, il quale li avea riscossi dalle mani di tutti i lor nemici d’ogn’intorno;

35 e non usarono benignità inverso la casa di Ierubbaal, cioè, di Gedeone, secondo tutto il bene ch’egli avea operato inverso Israele.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Arcana Coelestia # 8301

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8301. 'Who is like You among the gods, O Jehovah' means that every truth of good emanates from the Lord's Divine Human. This is clear from the meaning of 'gods' as truths, dealt with in 4402, 7268, 7873, at this point truths springing from good since comparison with Jehovah is made when it says, Who is like You among the gods, O Jehovah? 'Jehovah' in the Word means the Lord, see 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956; but at this point 'Jehovah' is used to mean the Divine Human because the theme of the song is the salvation of those belonging to the spiritual Church, accomplished through the Lord's Coming into the world, and by means of His Divine Human while He was in it, see 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091(end), 7828, 7932, 8018, 8054. The reason why the words used mean that every truth of good emanates from the Lord's Divine Human is that truths can emanate from anyone at all, but the truths of good can do so only from the Lord, consequently from those who are governed by good received from the Lord. Truths divorced from good are also contemplated and declared by those who possess faith that is mere persuasion and still lead a life of evil, as well as by many others within the Church. But those truths are not the truths of good, and so they do not emanate from the Lord but from such people themselves.

[2] The fact that truths springing from good emanate from the Lord may be recognized from the consideration that the Lord is Good itself because He is Love itself. Truth emanates from that Love just as light does from the flames of the sun. This truth is also like the light in springtime and summer, which holds warmth within itself and causes all things on the planet to come alive so to speak. But truth that does not flow from good is like the light in wintertime when all things on the planet die off. The reason why 'gods' are the truths of good is that 'gods' is used in the good sense to mean angels, who are called 'gods' because they are substances or forms receiving truth that has good from the Lord within it.

[3] Angels, and therefore the truths of good which emanate from the Lord, are also meant by 'gods' in the following places:

In David,

God places himself in the assembly of God in the midst of the gods will He judge. I said, You are gods and sons of the Most High, all of you. Psalms 82:1, 6.

Truths emanating from the Lord are what 'gods' is used to mean here. This is clear from the fact that the singular, 'in the assembly of God', is used first, and 'in the midst of the gods' afterwards. For 'God' is used in the Word where truth is referred to, see 2769, 2807, 2822, 3921, 4287, 4402, 7010; and in the highest sense 'God' is the Divine Truth emanating from the Lord, 7268.

In the same author,

I will confess You with my whole heart; before the gods I will make melody to You. Psalms 138:1.

In the same author,

There is none like You among the gods O Lord. Psalms 86:8.

In the same author,

A great God is Jehovah, and a great King above all gods. Psalms 95:3.

In the same author,

You, O Jehovah, are [high] above all the earth; You are exceedingly exalted above all gods. Psalms 97:9.

In the same author,

I know that Jehovah is great, and our Lord is above all gods. Psalms 135:5.

So it is too that Jehovah is called Lord of lords and God of gods in Deuteronomy 10:17; Joshua 22:22; Psalms 136:2.

[4] The reason why it is said so many times that Jehovah is above all gods and is God of gods is that at that time a large number of gods were worshipped. Nations were distinguished from one another according to the gods they worshipped, each nation believing that its god was the highest of all. As a result of this the idea of a large number of gods was rooted in everyone's mind, though there was disagreement over which one of them was the greatest, as becomes quite clear from many places in the historical narratives of the Word. That idea was rooted in the minds of the Jews more than others, and this explains why it says so many times in the Word that Jehovah was greater than all gods and that He was King and God of gods. The fact that this idea of a large number of gods was rooted in the minds of the Jews more than other nations becomes quite clear from their frequent apostasy, when they turned to the worship of other gods, many instances of which are recorded in the historical books of the Word, such as Judges 2:10, 13, 17, 19; 3:5-7; 8:27, 33; 10:6, 10, 13; 18:14, 17-18, 20, 24, 31; I Sam. 7:3-4; 8:8; 1 Kings 14:23-24; 16:31-33; 18:20ff; 21:26; 22:53; 2 Kings 16:1, 10ff; 17:7, 15-17; 21:3-7, 21; 23:4-5, 7-8, 10-13; and elsewhere.

[5] The mind of that nation was so unsound that with their lips they declared belief in Jehovah alone, yet in their heart acknowledged other gods. This becomes perfectly clear from the consideration that they saw so many miracles in Egypt, and in addition so many after that - the division of the sea before them and the drowning of Pharaoh's army, the pillar of cloud and fire constantly appearing, the manna raining down from heaven every day, and the actual presence of Jehovah with such great majesty and awe on Mount Sinai. And having seen such miracles they declared openly that Jehovah alone was God. Yet only weeks later, merely because Moses delayed [coming down from the mountain], they asked for molded gods which they could adore. And also after Aaron had made them those people attended them with divine worship through a feast, burnt offerings and sacrifices, and dancing. From this it becomes clear that the worship of many gods remained fixed in their hearts. The fact that this nation was like this, more than any other nation on the entire earth, is also clear in Jeremiah,

Has a nation changed its gods, and My people changed their glory for what does not profit? Be astonished, O heavens, over this, and shudder, be in great trepidation. According to the number of your cities have your gods been, O Judah. Jeremiah 2:11-12, 28.

[6] The character of that nation is also such that they adore external things, and so idols, more than all other nations do; they have no desire whatever to know about internal things. For they are the most avaricious of all nations; and avarice, which with them is such that gold or silver is loved for its own sake and not for the sake of any useful purpose, is an extremely earthly desire. It drags the mind down completely to a physical level and submerges it in it; and it closes interior levels to such an extent that no faith or love whatever from heaven can enter them. This shows how greatly mistaken those people are who believe that that nation will be chosen again, or that the Lord's Church will pass to them again after all others have been cast aside, when in fact you will convert stones to faith in the Lord before you convert them. This belief that the Church will pass to them is again due to many places in the prophetical parts of the Word which speak of their future return. But such people do not know that in those places Judah, Jacob, or Israel is not used to mean that nation, but those among whom the Church resides.

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