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Teisėjai 9

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1 Jerubaalio sūnus Abimelechas nuėjo į Sichemą pas savo motinos brolius ir kalbėjo visai motinos giminei:

2 “Paklauskite Sichemo vyrų, ar jie norėtų, kad jiems karaliautų septyniasdešimt vyrų, visi Jerubaalio sūnūs, ar vienas? Atsiminkite, jog aš esu jūsų kūnas ir kaulas”.

3 Jo motinos broliai viską papasakojo Sichemo vyrams. Jie pritarė Abimelechui, galvodami: “Jis yra mūsų brolis!”

4 Jie davė jam iš Baal Berito šventyklos septyniasdešimt sidabrinių. juos Abimelechas pasisamdė niekšų ir valkatų, kurie sekė jį.

5 Atėjęs į savo tėvo namus Ofroje, nužudė savo brolius, Jerubaalio sūnus, septyniasdešimt vyrų, ant vieno akmens. Gyvas liko tik Jerubaalio jauniausiasis sūnus Jotamas, nes jis buvo pasislėpęs.

6 Po to Sichemo vyrai bei Bet Milojo gyventojai, susirinkę po ąžuolu, prie akmens stulpo, stovinčio Sicheme, paskelbė Abimelechą karaliumi.

7 Tai sužinojęs, Jotamas užlipo ant Garizimo kalno ir garsiai šaukdamas tarė: “Sichemo vyrai, klausykite manęs, kad ir Dievas jūsų klausytų.

8 Kartą medžiai susirinko patepti karalių. Jie tarė alyvmedžiui: ‘Karaliauk mums’.

9 Alyvmedis jiems atsakė: ‘Argi galiu atsisakyti savo alyvos, kuria patepami dievai ir žmonės, ir nuėjęs valdyti medžius?’

10 Po to medžiai kreipėsi į figmedį: ‘Ateik ir karaliauk mums’.

11 Figmedis jiems atsakė: ‘Argi galiu atsisakyti savo saldumo bei puikių vaisių ir nuėjęs valdyti medžius?’

12 Po to medžiai kreipėsi į vynmedį: ‘Ateik ir karaliauk mums’.

13 Vynmedis jiems atsakė: ‘Argi galiu atsisakyti vyno, kuris linksmina dievus ir žmones, ir nuėjęs valdyti medžius?’

14 Pagaliau medžiai kreipėsi į erškėtį: ‘Ateik ir karaliauk mums’.

15 Erškėtis atsakė medžiams: ‘Jei tikrai jūs norite mane patepti karaliumi, ateikite ir ilsėkitės mano pavėsyje, o jei ne, tegul išeina ugnis iš erškėčio ir sudegina Libano kedrus!’

16 Jei pasielgėte teisingai ir gerai, patepdami Abimelechą karaliumi, ir Jerubaaiui bei jo giminei pagal nuopelnus atlyginote

17 (nes mano tėvas kovojo už jus, statydamas pavojun savo gyvybę ir gelbėdamas jus iš midjaniečių rankos,

18 o jūs šiandien sukilote prieš mano tėvo giminę, nužudėte visus septyniasdešimt jo sūnų ant vieno akmens ir patepėte Sichemo karaliumi jo tarnaitės sūnų Abimelechą todėl, kad jis jūsų brolis),

19 jei šiandien teisingai ir gerai pasielgėte su Jerubaaliu ir jo gimine, tai džiaukitės Abimelechu, o jis tegul džiaugiasi jumis.

20 Bet jei ne, tegul išeina ugnis iš Abimelecho ir sudegina Sichemo miesto ir Milo gyventojus. Tegul išeina ugnisSichemo ir Bet Milojo gyventojų ir sudegina Abimelechą!”

21 Jotamas pabėgo į Beerą ir ten apsigyveno, nes bijojo savo brolio Abimelecho.

22 Abimelechas valdė Izraelį trejus metus.

23 Po to Dievas sukėlė nesantaiką tarp Abimelecho ir Sichemo gyventojų (ir Sichemo gyventojai pradėjo klastingai elgtis su Abimelechu),

24 kad atkeršytų Abimelechui už septyniasdešimt Jerubaalio sūnų ir jų kraujas kristų ant to, kuris juos nužudė, ir ant Sichemo žmonių, kurie jam padėjo nužudyti brolius.

25 Sichemo gyventojai pastatė tykoti jo kalnų viršūnėse vyrus, kurie apiplėšdavo visus, kas eidavo tuo keliu. Apie tai buvo pranešta Abimelechui.

26 Į Sichemą atvyko Ebedo sūnus Gaalas su savo broliais ir apsigyveno. Sichemo gyventojai pasitikėjo juo.

27 Jie, prisiskynę vynuogių savo vynuogynuose, jas išsispaudė ir suruošė puotą. Savo dievo namuose jie valgė, gėrė ir keikė Abimelechą.

28 Ebedo sūnus Gaalas sakė: “Kas yra Abimelechas ir kas yra Sichemas, kad jam tarnautume? Argi jis ne Jerubaalio sūnus ir argi jo prievaizdas ne Zebulas? Tarnaukite Sichemo tėvo Hamoro vyrams. Kodėl mes turime tarnauti jam?

29 Jei aš būčiau tų žmonių valdovas, pašalinčiau Abimelechą, sakydamas: ‘Surink savo kariuomenę ir išeik!’ ”

30 Miesto viršininkas Zebulas girdėjo Ebedo sūnaus Gaalo žodžius ir labai supyko.

31 Jis slaptai siuntė pas Abimelechą pasiuntinius, pranešdamas: “Ebedo sūnus Galaas su savo broliais atvyko į Sichemą ir kursto miestą prieš tave.

32 Tu ir tavo vyrai pasislėpkite laukuose.

33 ytą, saulei tekant, pulkite miestą! Gaalas su savo šalininkais išeis prieš tave. Pasielk su jais, kaip galėsi”.

34 Abimelechas ir visi jo vyrai naktį pasislėpė Sichemo laukuose, pasidalinę į keturias grupes.

35 Ebedo sūnus Gaalas išėjęs atsistojo miesto vartuose. Tada Abimelechas ir jo vyrai pasiruošė puolimui.

36 Gaalas, pamatęs žmones, tarė Zebului: “Žmonės leidžiasi nuo kalnų viršūnių”. Bet Zebulas jam atsakė: “Kalnų šešėlius tu laikai žmonėmis”.

37 Tačiau Gaalas vėl pakartojo: “Žmonės leidžiasi nuo aukštumos, o kitas būrys ateina nuo Menoimo pusės”.

38 Tada Zebulas jam tarė: “Kur tavo lūpos, kurios sakė: ‘Kas mums Abimelechas, kad jam tarnautume’. Tai vyrai, kuriuos tu niekini. Eik dabar ir kariauk su jais”.

39 Gaalas ėjo Sichemo vyrų priekyje ir kovojo su Abimelechu.

40 Abimelechas vijosi jį, ir tas bėgo nuo jo. Daug vyrų krito iki miesto vartų.

41 Abimelechas sustojo Arumoje, o Zebulas išvarė Gaalą ir jo brolius iš Sichemo.

42 Kitą rytą žmonės išėjo iš Sichemo į laukus. Apie tai pranešė Abimelechui.

43 Jis savo vyrus paskirstė į tris būrius, kurie, pasislėpę laukuose, laukė. Žmonėms išėjus iš miesto, jie puolė ir nugalėjo.

44 Abimelechas su savo būriu atskubėjo ir atsistojo miesto vartuose, kiti du būriai puolė esančius laukuose ir juos išžudė.

45 Abimelechas, kovojęs visą dieną, užėmė miestą, jame buvusius žmones išžudė, miestą sugriovė ir apibarstė druska.

46 Migdal Sichemo pilies gyventojai, tai išgirdę, suėjo į El Berito šventyklos tvirtovę.

47 Abimelechui buvo pranešta, kad visi Migdal Sichemo pilies gyventojai susirinko į vieną vietą.

48 Ir Abimelechas su savo vyrais užkopė ant Calmono kalno. Jis, paėmęs kirvį, nusikirto medžio šaką, užsidėjo ją ant peties ir įsakė žmonėms: “Ką aš darau, darykite ir jūs”.

49 Visi vyrai nusikirto po šaką ir ėjo paskui Abimelechą. Atėję sukrovė šakas aplink tvirtovę ir padegė ją. Taip mirė visi Migdal Sichemo pilies žmonės, apie tūkstantį vyrų ir moterų.

50 Po to Abimelechas nužygiavo į Tebecą, apgulė ir paėmė jį.

51 Miesto viduryje buvo stiprus bokštas, ir į jį subėgo visi miesto gyventojai. Jie, užrakinę bokšto įėjimą, užlipo ant jo stogo.

52 Abimelechas priėjo prie bokšto, norėdamas jį padegti.

53 Viena moteris numetė ant Abimelecho galvos girnų akmens gabalą ir sulaužė jo kaukolę.

54 Jis tuojau pasišaukė jaunuolį, savo ginklanešį, ir jam tarė: “Išsitrauk kardą ir nužudyk mane, kad apie mane nesakytų: ‘Moteris jį užmušė!’ ” Jo ginklanešys jį perdūrė, ir jis mirė.

55 Izraelitai pamatę, kad Abimelechas miręs, kiekvienas sugrįžo į savo namus.

56 Taip Dievas atlygino Abimelechui už jo nusikaltimą tėvui, kai jis nužudė septyniasdešimt savo brolių.

57 Taip pat ir Sichemo vyrams Dievas atlygino, ir taip išsipildė Jerubaalio sūnaus Jotamo prakeikimas.

   

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Exploring the Meaning of Judges 9

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Judges 9: Abimelech’s conspiracy, the parable of the trees, Abimelech’s downfall.

This chapter follows the story of Gideon’s many sons; he had seventy sons by his many wives, and also one other son, Abimelech, by a concubine. After Gideon’s death, Abimelech went to the men of Shechem, where his mother’s family lived, and asked them if they would rather be ruled by seventy sons, or by him. The men of Shechem agreed it would be better to have one king, so they gave him seventy pieces of silver from the temple of Baal. Using the silver, Abimelech hired men to come with him, and they killed the seventy sons of Gideon except the youngest, Jotham, who hid. Then they anointed Abimelech king.

When Jotham heard the news, he stood on the top of Mount Gerizim and taunted the men of Shechem with a parable. In his parable, the trees were searching for a king to lead them; they ask the olive, then the fig, then the vine to rule over them. Each refuses, because they do not want to give up their special purpose. Finally, the bramble agrees to lead them, but gives them the choice of either sheltering in its non-existent shade or being consumed by its own fire.

Jotham explained the parable, warning that Abimelech and the men of Shechem would more than likely tear each other down in the end. Then he fled to Beer to escape his brother’s vengeance.

After Abimelech had ruled Israel for three years, the Lord sent an evil spirit to spark ill-will between Abimelech and the men of Shechem. This evil spirit was meant to avenge the killing of Gideon’s seventy sons.

The rest of this chapter describes the city’s descent into chaos, illustrating the various manifestations of evil and falsity through many examples. Robbers were sent to ambush travellers in the mountains, the people of Shechem drunkenly cursed Abimelech in the temple of their god, and the tower of Shechem was burned, killing a thousand hiding in it. Finally, Abimelech lay siege to Thebez, and the people took shelter on the top of a tower there. When he tried to burn that tower, a woman hurled down a millstone to break Abimelech’s skull. In his final moments, Abimelech commanded his armourbearer to kill him with his sword, so that people would not say he was killed by a woman. All of these incidents depict the absolute corruption under Abimelech’s rule.

*****

The key to understanding this story is that Gideon’s son, Abimelech, is the son of a concubine, not a lawful wife. Spiritually speaking, a concubine stands for a love that has become distorted. A genuine love for someone is a love for sake of that other person, while a distorted love means loving someone for what we can get from them (see Swedenborg’s work, Divine Love and Wisdom 271[2], on the love of dominating for the sake of self-love).

The references to Gideon’s seventy sons stand for the enormity of Abimelech’s wrongdoing. The number ‘seven’ stands for something fully worked through, and seventy even more so.

Jotham’s parable presents three levels of pure love: the love of the Lord (the olive with its fragrant oil), the love of truth (the vine with its rich wine), and the love of use (the fig with its abundant seeds). The bramble, with its painful grip, stands for a love of evil and falsity (see Swedenborg’s work, Arcana Caelestia 273).

The evil spirit sent by the Lord seems to show that God was punishing his own people, but that is only how things appear (Arcana Caelestia 1838). When we look deeper, we will realize that we are punished by our own evil actions, for evil breeds more evil and there is no rest for the wicked (see Isaiah 48:22). In regeneration, the process of breaking down the power of evil and false states in ourselves is called “vastation”. Once we have done the grueling work to minimize these influences over us, we can fully appreciate the joys of spiritual life (Arcana Caelestia 2694[2]).

Spiritually, an ambush depicts the way hell attacks our minds: without warning. Drunkenness and cursing a former ally stands for the abandonment of all values and integrity. The tower represents the pride which rises up in self-love and love of dominance, and beyond that, Abimelech’s aversion to being killed by a woman stands for the rejection of all that is good and true. Her millstone grinds corn to make it edible, in the same way that we must process truths to put them to use (see Swedenborg’s work, Apocalypse Explained 1182).

This powerful chapter shows the descent of evil into greater evils, until they become so consuming they have no vestige of good left, and no recognition of truth remaining. The final two verses state: “Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers. And all the evil of the men of Shechem God returned on their own heads, and on them came the curse of Jotham the son of Gideon.”

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Arcana Coelestia # 2694

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2694. 'Do not be afraid, for God has heard the boy's voice where he is' means the hope of help. This is clear from the meaning of 'do not be afraid' as not despairing, for once fear is removed hope is at hand; and from the meaning of 'hearing the boy's voice' as help, dealt with above in 2691, where similar words occur. The subject in previous verses has been the state of desolation which those people experience who are being reformed and becoming spiritual. But now the subject is the restoration of them, and here their comfort and hope of help.

[2] The fact that those who are being reformed are brought into a state of not knowing any truth, that is, into a state of desolation, insomuch that they experience grief and despair, and that at this point for the first time they receive comfort and help from the Lord, is something that is not known at the present day for the reason that few are being reformed. Those who are such that they are able to be reformed are brought into this state, if not during this life then in the next, where that state is very well known and is called vastation or desolation, regarding which something has been said in Volume One, where also see 1109. Those who experience such vastation or desolation are brought to the point of despair, and when in that state they receive comfort and help from the Lord, and at length are taken away out of that state into heaven, where in the presence of angels they are taught so to speak anew the goods and truths of faith. The primary reason why they undergo vastation or desolation is so that the things of which they are firmly persuaded, originating in what is properly their own, may crumble, see 2682, and also that they may receive the perception of good and truth, which perception they are not able to receive until those false persuasions originating in what is their own are so to speak softened. And it is the state of distress and grief even to the point of despair that effects this change. What good is, and indeed what blessedness and happiness are, nobody with even the sharpest mind is able to perceive unless he has experienced the state of being deprived of good, blessedness, and happiness. It is from this experience that he acquires a sphere of perception; and he acquires it to the same degree that he has experienced the contrary state, for the sphere of perception and how far it extends are determined by his experience of the two contrary states. These, in addition to many others, are the reasons for vastation or desolation. Let the following examples illustrate the matter.

[3] Take those people who attribute everything to their own prudence, and little or nothing to Divine Providence. Even if thousands of reasons are produced to prove that Divine Providence is universal, but universal because it exists in every least thing, and that not even a hair falls from the head - that is, nothing however small exists that has not been foreseen and that has not been provided accordingly - their state of thought regarding their own prudence would remain unaltered, except for the brief moment when they feel convinced by such arguments. Indeed if the same matter were proved to them by actual experiences, they would while witnessing or taking part in such experiences acknowledge the truth of it, but after a short while they would revert to their previous outlook. Such experiences have a fleeting effect on people's thought but not on their affection, and unless the affection is broken down the thought remains in its same state as before; for the thought receives its conviction and its life from the affection. But when the feelings of distress and grief enter into them because they have no power at all that is their own to do anything, and those feelings reach the point of despair, their firm persuasion is broken down and their state altered. In this case they can be brought to a conviction that they have no power that is their own to do anything, and that all power, prudence, intelligence and wisdom originate in the Lord. The same is true of people who believe that their faith is self-derived and their good self-derived.

[4] Let a further example illustrate the matter. Take those who have become firmly persuaded that once they have been made righteous no evil resides with them any longer, but has been completely wiped away and destroyed, and thus that they are pure. Thousands of arguments could be used to make it clear to them that nothing is wiped away or destroyed, but that those people are withheld from evil and maintained in good by the Lord who from the life of good which they have led in the world are such that they can be withheld from evil and maintained in good by Him. In addition to these arguments they could be convinced from experiences that they are of themselves nothing but evil, indeed that they are nothing but utterly filthy masses of evil. But in spite of all those arguments and experiences they would still not depart from their opinion and belief. But when they are brought into a particular state in order that they may perceive hell within themselves, and perceiving this so clearly as to despair of the possibility of their own salvation, that firm persuasion is for the first time broken down and with it their pride and their contempt for all others in comparison with themselves, and also their arrogant assumption that they are the only ones who are saved. They can now be brought into a true confession of faith, not merely to the confession that all good comes from the Lord but also that all things exist because of His mercy; and at length they can be brought into humility of heart before the Lord, the existence of which is impossible without acknowledgement of what they are in themselves. From this it is now evident why those who are being reformed or becoming spiritual are brought into the state of vastation or desolation dealt with in the verses previous to this, and how, when experiencing this state even to the point of despair, they for the first time receive comfort and help from the Lord.

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