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Judges 6

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1 And the sons of Israel did evil in the eyes of Jehovah, and Jehovah gave them into the hand of Midian seven years.

2 And the hand of Midian became·​·strong against Israel; from the faces of Midian the sons of Israel made for themselves the dens which are in the mountains, and caves, and forts.

3 And it was, when Israel had sown, that Midian came·​·up and Amalek and the sons of the east, and they came·​·up against them;

4 and they encamped against them, and destroyed the produce of the land, until thou come to Gaza, and left not in Israel anything living, neither sheep, nor ox, nor donkey.

5 For they and their livestock came·​·up, and their tents; they came as enough locusts for a multitude. There was no number for them and for their camels; and they came into the land to destroy her.

6 And Israel became· exceedingly ·poor because of Midian, and the sons of Israel cried unto Jehovah.

7 And it was, when the sons of Israel cried unto Jehovah, on account of Midian,

8 that Jehovah sent a man, a prophet, unto the sons of Israel, and said unto them, Thus says Jehovah, the God of Israel: I brought· you ·up from Egypt, and brought· you ·out from the house of servitude*.

9 And I rescued you from the hand of Egypt and from the hand of all who subjugated you, and drove· them ·out from before you, and gave you their land.

10 And I said unto you, I am Jehovah your God; fear not the gods of the Amorite in whose land you dwell; but you did not obey my voice.

11 And the angel of Jehovah came and sat under the oak which was in Ophrah, that belonged to Joash, the Abiezrite; and his son Gideon was beating·​·out wheat in the wine·​·press to hide it* from before Midian.

12 And the angel of Jehovah appeared unto him, and said unto him, Jehovah is with thee, thou mighty·​·man of valor.

13 And Gideon said to him, In·​·me, O my Lord, and if Jehovah be with us, why has all this found us? And where be all His wonders, which our fathers recounted to us, saying, Did not Jehovah bring· us ·up from Egypt? But now Jehovah has abandoned us, and given us into the palm of the hand of Midian.

14 And Jehovah turned· His ·face to him and said, Go in this thy power, and save Israel from the hand of Midian; have I not sent thee?

15 And he said unto Him, In·​·me, O Lord, with what shall I save Israel? Behold, my thousand are the most poor in Manasseh, and I am the youngest in the house of my father.

16 And Jehovah said unto him, Because I will be with thee, and thou shalt smite Midian as one man.

17 And he said unto Him, If now I have·​·found grace in Thine eyes, then make me a sign that Thou speakest with me.

18 Depart not hence, I pray Thee, until I come unto Thee, and bring·​·out my gift·​·offering and place it before Thee. And He said, I will sit until thou return.

19 And Gideon came·​·in and made ready a kid of the goats and unleavened cakes of an ephah of meal; the flesh he set in a basket and the broth he set into a pan, and he brought· it ·out unto Him under the oak, and presented it.

20 And the angel of God said to him, Take the flesh and the unleavened cakes and place them on this rock, and spill·​·out the broth. And he did so.

21 And the angel of Jehovah put·​·forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and the fire went·​·up, fire from the rock, and devoured the flesh and the unleavened cakes. And the angel of Jehovah was gone from before his eyes.

22 And Gideon saw that he was the angel of Jehovah, and Gideon said, Alas, Lord Jehovih*, forasmuch as I have seen the angel of Jehovah face to face.

23 And Jehovah said unto him, Peace unto thee; fear not; thou shalt not die.

24 And Gideon built an altar there unto Jehovah, and called it Jehovah-shalom; to this day it is yet in Ophrah of the Abiezrite.

25 And it was that night, that Jehovah said to him, Take the bullock of the ox which is of thy father, and the second bullock of seven years, and break·​·down the altar of Baal that thy father has, and cut·​·off the grove which is by it.

26 And build an altar to Jehovah thy God on the head of this stronghold, in array, and take the second bullock and offer·​·up a burnt·​·offering with the wood of the grove which thou shalt cut·​·off.

27 And Gideon took ten men of his servants, and did as Jehovah had spoken unto him; and it was, because he feared the house of his father, and the men of the city, that he did not do it by·​·day, but did it by night.

28 And the men of the city got·​·up·​·early in the morning, and behold, the altar of Baal was torn·​·down, and the grove was cut·​·off that was by it, and the second bullock was offered·​·up on the altar that was built.

29 And they said, a man unto his companion, Who has done this thing? and they inquired and sought it out, and said, Gideon the son of Joash has done this thing.

30 And the men of the city said unto Joash, Bring·​·out thy son that he may·​·die, because he has torn·​·down the altar of Baal, and because he has cut·​·off the grove that was by it.

31 And Joash said unto all who stood by him, Will you strive for Baal, will you save him? He who will strive for him, let him be·​·put·​·to·​·death this morning; if he be a god, let him strive for himself, because one has torn·​·down his altar.

32 And on that day he called him Jerubbaal, saying, Let Baal strive against him, because one has torn·​·down his altar.

33 And all Midian and Amalek and the sons of the east were gathered together, and crossed·​·over and encamped in the valley of Jezreel.

34 And the spirit of Jehovah filled Gideon, and he sounded a shophar* and Abiezer was called·​·up after him.

35 And he sent messengers into all Manasseh, and they also were called·​·up after him, and he sent messengers into Asher and into Zebulun and into Naphtali, and they came·​·up to meet him.

36 And Gideon said to God, If it is so, that Thou wilt save Israel by my hand, as Thou hast spoken,

37 Behold, I will place a fleece of wool in the threshing·​·floor; if the dew be on the fleece alone, and on all the earth it be dry, then shall I know that Thou wilt save Israel by my hand, as Thou hast spoken.

38 And it was so; and he got·​·up·​·early on the morrow, and he compressed the fleece, and pressed· the dew ·out from the fleece, a dish full of water.

39 And Gideon said to God, Let not Thine anger be·​·fierce against me, and I will speak only this time. Let me tempt only this time with the fleece: let it now be dry only on the fleece, and on all the earth let there be dew.

40 And God did so in that night, and it was dry on the fleece only, and there was dew on all the earth.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 3519

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3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for having 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.

[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.

[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.

[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.

[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exodus 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .

[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judges 6:19, and also Manoah, Judges 13:15-16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matthew 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judges 13:22-23.

[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judges 15:1, and also of Judah when he visited Tamar, Genesis 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Leviticus 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,

You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exodus 23:19; 34:26.

Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other. In the literal sense there seems to be no connection at all between them as there is in the internal sense.

[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.

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