Bible

 

Giudici 1

Studie

1 Dopo la morte di Giosuè, i figliuoli d’Israele consultarono l’Eterno, dicendo: "Chi di noi salirà il primo contro i Cananei a muover loro guerra?"

2 E l’Eterno rispose: "Salirà Giuda; ecco, io ho dato il paese nelle sue mani".

3 Allora Giuda disse a Simeone suo fratello: "Sali meco nel paese che m’è toccato a sorte, e combatteremo contro i Cananei; poi anch’io andrò teco in quello ch’è toccato a te". E Simeone andò con lui.

4 Giuda dunque salì, e l’Eterno diede nelle loro mani i Cananei e i Ferezei; e sconfissero a Bezek diecimila uomini.

5 E, trovato Adoni-Bezek a Bezek, l’attaccarono, e sconfissero i Cananei e i Ferezei.

6 Adoni-Bezek si diè alla fuga; ma essi lo inseguirono, lo presero, e gli tagliarono i pollici delle mani de’ piedi.

7 E Adoni-Bezek disse: "Settanta re, a cui erano stati tagliati i pollici delle mani e de’ piedi raccoglievano gli avanzi del cibo sotto la mia mensa. Quello che ho fatto io, Iddio me lo rende". E lo menarono a Gerusalemme, dove morì.

8 I figliuoli di Giuda attaccarono Gerusalemme, e la presero; passarono gli abitanti a fil di spada e misero la città a fuoco e fiamma.

9 Poi i figliuoli di Giuda scesero a combattere contro i Cananei che abitavano la contrada montuosa, il mezzogiorno e la regione bassa.

10 Giuda marciò contro i Cananei che abitavano a Hebron, (il cui nome era prima Kiriath-Arba) e sconfisse Sceshai, Ahiman e Talmai.

11 Di la marciò contro gli abitanti di Debir, che prima si chiamava Kiriath-Sefer.

12 E Caleb disse: "A chi batterà Kiriath-Sefer e la prenderà io darò in moglie Acsa, mia figliuola".

13 La prese Othniel, figliuolo di Kenaz, fratello minore di Caleb, e questi gli diede in moglie Acsa sua figliuola.

14 E quand’ella venne a star con lui, lo persuase a chiedere un campo al padre di lei. Essa scese di sull’asino, e Caleb le disse: "Che vuoi?"

15 E quella rispose: "Fammi un dono; giacché tu m’hai data una terra arida dammi anche delle sorgenti d’acqua". Ed egli le donò le sorgenti superiori e le sorgenti sottostanti.

16 Or i figliuoli del Keneo, suocero di Mosè, salirono dalla città delle palme, coi figliuoli di Giuda, nel deserto di Giuda, che è a mezzogiorno di Arad; andarono, e si stabilirono fra il popolo.

17 Poi Giuda partì con Simeone suo fratello, e sconfissero i Cananei che abitavano in Tsefath; distrussero interamente la città, che fu chiamata Hormah.

18 Giuda prese anche Gaza col suo territorio, Askalon col suo territorio ed Ekron col suo territorio.

19 L’Eterno fu con Giuda, che cacciò gli abitanti della contrada montuosa, ma non poté cacciare gli abitanti della valle, perché aveano de’ carri di ferro.

20 E, come Mosè avea detto, Hebron fu data a Caleb, che ne scacciò i tre figliuoli di Anak.

21 I figliuoli di Beniamino non cacciarono i Gebusei che abitavano Gerusalemme; e i Gebusei hanno abitato coi figliuoli di Beniamino in Gerusalemme fino al dì d’oggi.

22 La casa di Giuseppe salì anch’essa contro Bethel, e l’Eterno fu con loro.

23 La casa di Giuseppe mandò ad esplorare Bethel, città che prima si chiamava Luz.

24 E gli esploratori videro un uomo che usciva dalla città, e gli dissero: "Deh, insegnaci la via per entrare nella città, e noi ti tratteremo benignamente".

25 Egli insegnò loro la via per entrare nella città, ed essi passarono la città a fil di spada, ma lasciarono andare quell’uomo con tutta la sua famiglia.

26 E quell’uomo andò nel paese degli Hittei e vi edificò una città, che chiamò Luz: nome, ch’essa porta anche al dì d’oggi.

27 Manasse pure non cacciò gli abitanti di Beth-Scean e delle città del suo territorio né quelli di Taanac e delle città del suo territorio, né quelli di Dor e delle città del suo territorio, quelli d’Ibleam e delle città del suo territorio, né quelli di Meghiddo e delle città del suo territorio, essendo i Cananei decisi a restare in quel paese.

28 Però, quando Israele si fu rinforzato, assoggettò i Cananei a servitù, ma non li cacciò del tutto.

29 Efraim anch’esso non cacciò i Cananei che abitavano a Ghezer; e i Cananei abitarono in Ghezer in mezzo ad Efraim.

30 Zabulon non cacciò gli abitanti di Kitron, né gli abitanti di Nahalol; e i Cananei abitarono in mezzo a Zabulon e furon soggetti a servitù.

31 Ascer non cacciò gli abitanti di Acco, né gli abitanti di Sidone, né quelli di Ahlab, di Aczib, di Helba, di Afik, di Rehob;

32 e i figliuoli di Ascer si stabilirono in mezzo ai Cananei che abitavano il paese, perché non li scacciarono.

33 Neftali non caccio gli abitanti di Beth-Scemesh, né gli abitanti di Beth-Anath, e si stabilì in mezzo ai Cananei che abitavano il paese; ma gli abitanti di Beth-Scemesh e di Beth-Anath furon da loro sottoposti a servitù.

34 Gli Amorei respinsero i figliuoli di Dan nella contrada montuosa e non li lasciarono scendere nella valle.

35 Gli Amorei si mostrarono decisi a restare a Har-Heres, ad Aialon ed a Shaalbim; ma la mano della casa di Giuseppe si aggravò su loro sì che furon soggetti a servitù.

36 E il confine degli Amorei si estendeva dalla salita di Akrabbim, movendo da Sela, e su verso il nord.

Komentář

 

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.

Ze Swedenborgových děl

 

Arcana Coelestia # 10062

Prostudujte si tuto pasáž

  
/ 10837  
  

10062. 'And on the thumb of their right hand' means the resulting power of understanding in the middle heaven. This is clear from the meaning of 'the thumb' as the power of good exercised through truth, or truth in its power springing from good, and the resulting power of understanding, dealt with below. The reason why the power of understanding in the middle heaven is meant is that 'the blood' which was put on the thumb means Divine Truth emanating from the Lord's Divine Good in the heavens, dealt with above in 10060, at this point therefore the resulting power of understanding. For 'the blood on the tip of the right ear' means the power of perception in the inmost heaven; as a result 'the blood on the thumb of the right hand' means the power of understanding in the middle heaven, while [that on] 'the big toe of the right foot' means the power of understanding in the last and lowest heaven. For the things that belong to the inmost heaven are meant by the head and parts of the head, and therefore this heaven's power of perception is meant here by 'the right ear', since the ear is part of the head. The things that belong to the middle heaven are meant by the body and parts of the body, and therefore the power of understanding is meant here by 'the right hand', while those things that belong to the lowest heaven are meant by the feet and parts of the feet. Regarding such correspondence of the heavens with the human being, see above in 10030 and the places referred to there. In the inmost heaven furthermore exists the ability to perceive truth springing from good; in the middle heaven however no ability to perceive truth exists, only the ability to understand it. And the like is so in the lowest heaven, see the places referred to in 9277, 9596, 9684.

[2] 'The thumb of the right hand' - which means truth in its power springing from good, and the resulting power of understanding in the middle heaven - seems, it is true, to be something too small and insignificant to mean heaven; for how, it may be asked, can the thumb come to have so great and significant a meaning? But it should be remembered that the last and lowest or outermost part of any member of the body has the same meaning as the whole member. 'The hand' means the whole power of the body, and the power which the body possesses is exercised through the arms and hands. Regarding what is last or outermost, that it means all or the whole, in the same way as what is first and highest, see above in 10044.

[3] For the meaning of 'the hands' as power and the fact that all power belongs to truth springing from good, see the places referred to in 10019; and for the meaning of 'the right hand' as the power of truth springing from good, and 'the left hand' as truth through which comes good, 10061. The reason why the power of understanding is what should be understood is that all the power of understanding is composed of truths, whereas all the power of will is composed of forms of good. For everything in the world and in heaven has connection with truth and with good, and the human understanding has been provided for truths and the will for forms of good. Therefore since truth in its power is meant by 'the hands', the understanding as well is meant by them.

[4] Because the thumb, like the hands, meant the power that belongs to truth springing from good, it was the practice in ancient times among the nations, and also among the Israelite people, to cut off the thumbs and big toes of their enemies, Judges 1:6-7; this represented the removal of all power from them. In the thumb furthermore resides the main power of the hand, for when the thumb has been cut off the hand no longer has the strength to fight in battle. Just as the thumb means power, so do 'the fingers', as in David,

Jehovah trains my hands for conflicts, and my fingers for war. Psalms 144:1.

In the same author,

When I look at the heavens, the work of Your fingers ... Psalms 8:3.

In Luke,

Jesus said, If I cast out demons by the finger of God, surely the kingdom of God has come to you. Luke 11:20.

  
/ 10837  
  

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