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1 Depois da morte de Josué os filhos de Israel consultaram ao Senhor, dizendo: Quem dentre nós subirá primeiro aos cananeus, para pelejar contra eles?

2 Respondeu o Senhor: Judá subirá; eis que entreguei a terra na sua mão.

3 Então disse Judá a Simeão, seu irmão: sobe comigo à sorte que me coube, e pelejemos contra os cananeus, e eu também subirei contigo à tua sorte. E Simeão foi com ele.

4 Subiu, pois, Judá; e o Senhor lhes entregou nas mãos os cananeus e os perizeus; e bateram deles em Bezeque dez mil homens.

5 Acharam em Bezeque a Adoni-Bezeque, e pelejaram contra ele; e bateram os cananeus e os perizeus.

6 Mas Adoni-Bezeque fugiu; porém eles o perseguiram e, prendendo-o, cortaram-lhe os dedos polegares das mãos e dos pés.

7 Então disse Adoni-Bezeque: Setenta reis, com os dedos polegares das mãos e dos pés cortados, apanhavam as migalhas debaixo da minha mesa; assim como eu fiz, assim Deus me pagou. E o trouxeram a Jerusalém, e ali morreu.

8 Ora, os filhos de Judá pelejaram contra Jerusalém e, tomando-a, passaram-na ao fio da espada e puseram fogo à cidade.

9 Depois os filhos de Judá desceram a pelejar contra os cananeus que habitavam na região montanhosa, e no Negebe, e na baixada.

10 Então partiu Judá contra os cananeus que habitavam em Hebrom, cujo nome era outrora Quiriate-Arba; e bateu Sesai, Aimã e Talmai.

11 Dali partiu contra os moradores de Debir, que se chamava outrora Quiriate-Sefer.

12 Disse então Calebe: A quem atacar Quiriate-Sefer e a tomar, darei a minha filha Acsa por mulher.

13 E tomou-a Otniel, filho de Quenaz, o irmão mais moço de Calebe; e este lhe deu sua filha Acsa por mulher.

14 Estando ela em caminho para a casa de Otniel, persuadiu-o que pedisse um campo ao pai dela. E quando ela saltou do jumento, Calebe lhe perguntou: Que é que tens?

15 Ela lhe respondeu: -me um presente; porquanto me deste uma terra no Negebe, -me também fontes d'água. Deu-lhe, pois, Calebe as fontes superiores e as fontes inferiores.

16 Também os filhos do queneu, sogro de Moisés, subiram da cidade das palmeiras com os filhos de Judá ao deserto de Judá, que está ao sul de Arade; e foram habitar com o povo.

17 E Judá foi com Simeão, seu irmão, e derrotaram os cananeus que habitavam em Zefate, e a destruíram totalmente. E chamou-se o nome desta cidade Horma.

18 Judá tomou também a Gaza, a Asquelom e a Ecrom, com os seus respectivos territórios.

19 Assim estava o Senhor com Judá, o qual se apoderou da região montanhosa; mas não pôde desapossar os habitantes do vale, porquanto tinham carros de ferro.

20 E como Moisés dissera, deram Hebrom a Calebe, que dali expulsou os três filhos de Anaque.

21 Mas os filhos de Benjamim não expulsaram aos jebuseus que habitavam em Jerusalém; pelo que estes ficaram habitando com os filhos de Benjamim em Jerusalém até o dia de hoje.

22 Também os da casa de José subiram contra Betel; e o Senhor estava com eles.

23 E a casa de José fez espiar a Betel (e fora outrora o nome desta cidade Luz);

24 e, vendo os espias a um homem que saía da cidade, disseram-lhe: Mostra-nos a entrada da cidade, e usaremos de bondade para contigo.

25 Mostrou-lhes, pois, a entrada da cidade, a qual eles feriram ao fio da espada; porém deixaram livre aquele homem e toda a sua família.

26 Então o homem se foi para a terra dos heteus, edificou uma cidade, e pôs-lhe o nome de Luz; este é o seu nome até o dia de hoje.

27 Manassés não expulsou os habitantes de Bete-Seã e suas vilas, nem os de Taanaque e suas virael aos levitas estas cidades e nem os de Ibleão e suas vilas, nem os de Megido e suas vilas; porém os cananeus persistiram em habitar naquela terra.

28 Mas quando Israel se tornou forte, sujeitou os cananeus a trabalhos forçados, porém não os expulsou de todo.

29 Também Efraim não expulsou os cananeus que habitavam em Gezer; mas os cananeus ficaram habitando no meio dele, em Gezer.

30 Também Zebulom não expulsou os habitantes de Quitrom, nem os de Naalol; porém os cananeus ficaram habitando no meio dele, e foram sujeitos a trabalhos forçados.

31 Também Aser não expulsou os habitantes de Aco, nem de Sidom, nem de Alabe, nem de Aczibe, nem de Helba, nem de Afeca, nem de Reobe;

32 porém os aseritas ficaram habitando no meio dos cananeus, os habitantes da terra, porquanto não os expulsaram.

33 Também Naftali não expulsou os habitantes de Bete-Semes, nem os de Bete-Anate; mas, habitou no meio dos cananeus, os habitantes da terra; todavia os habitantes de Bete-Semes e os de Bete-Anate foram sujeitos a trabalhos forçados.

34 Os amorreus impeliram os filhos de até a região montanhosa; pois não lhes permitiram descer ao vale.

35 Os amorreus quiseram também habitar no monte Heres, em Aijalom e em Saalabim; contudo prevaleceu a mão da casa de José, de modo que eles ficaram sujeitos a trabalhos forçados.

36 E foi o termo dos amorreus desde a subida de Acrabim, desde Sela, e dali para cima.

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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.

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Divine Love and Wisdom # 238

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238. As long as we are living in this world, we have no knowledge of any opening of levels within us. This is because our attention is focused on the earthly level, which is the most remote. We are thinking, intending, and talking and acting on that basis; and the spiritual level, which is deeper, does not communicate with the earthly level directly, but only by correspondence. Communication by correspondence is imperceptible.

However, as soon as we put off the earthly level, which happens when we die, we come into awareness of whatever level has been opened within us in the world, of the spiritual level if that level has been opened, of the heavenly level if that level has been opened. If we become conscious on the spiritual level after death, then we no longer think, intend, or talk or act in an earthly way, but spiritually. If we become conscious on the heavenly level, then we think, intend, and talk and act on that level. Further, since communication among the three levels occurs only by correspondence, the differences in level of love, wisdom, and useful function are so definite that there is no communication between them by direct contact.

We can see from this that we do have three vertical levels and that these can be opened in sequence.

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