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Juízes 3

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1 Estas são as nações que o Senhor deixou ficar para, por meio delas, provar a Israel, a todos os que não haviam experimentado nenhuma das guerras de Canaã;

2 tão-somente para que as gerações dos filhos de Israel delas aprendessem a guerra, pelo menos os que dantes não tinham aprendido.

3 Estas nações eram: cinco chefes dos filisteus, todos os cananeus, os sidônios, e os heveus que habitavam no monte Líbano, desde o monte Baal-Hermom até a entrada de Hamate.

4 Estes, pois, deixou ficar, a fim de de por eles provar os filhos de Israel, para saber se dariam ouvidos aos mandamentos do Senhor, que ele tinha ordenado a seus pais por intermédio de Moisés.

5 Habitando, pois, os filhos de Israel entre os cananeus, os heteus, os amorreus, os perizeus, os heveus e os jebuseus.

6 tomaram por mulheres as filhas deles, e deram as suas filhas aos filhos dos mesmos, e serviram aos seus deuses.

7 Assim os filhos de Israel fizeram o que era mau aos olhos do Senhor, esquecendo-se do Senhor seu Deus e servindo aos baalins e às aserotes.

8 Pelo que a ira do Senhor se acendeu contra Israel, e ele os vendeu na mão de cusã-Risataim, rei da Mesopotâmia; e os filhos de Israel serviram a Cusã-Risataim oito anos.

9 Mas quando os filhos de Israel clamaram ao Senhor, o Senhor suscitou-lhes um libertador, que os livrou: Otniel, filho de Quenaz, o irmão mais moço de Calebe.

10 Veio sobre ele o Espírito do Senhor, e ele julgou a Israel; saiu à peleja, e o Senhor lhe entregou Cusã-Risataim, rei da Mesopotâmia, contra o qual prevaleceu a sua mao:

11 Então a terra teve sossego por quarenta anos; e Otniel, filho de Quenaz, morreu.

12 Os filhos de Israel tornaram a fazer o que era mau aos olhos do Senhor; então o Senhor fortaleceu a Eglom, rei de Moabe, contra Israel, por terem feito o que era mau aos seus olhos.

13 Eglom, unindo a si os amonitas e os amalequitas, foi e feriu a Israel, tomando a cidade das palmeiras.

14 E os filhos de Israel serviram a Eglom, rei de Moabe, dezoito anos.

15 Mas quando os filhos de Israel clamaram ao Senhor, o Senhor suscitou-lhes um libertador, Eúde, filho de Gêra, benjamita, homem canhoto. E, por seu intermédio, os filhos de Israel enviaram tributo a Eglom, rei de Moabe.

16 E Eúde fez para si uma espada de dois gumes, de um côvado de comprimento, e cingiu-a à coxa direita, por baixo das vestes.

17 E levou aquele tributo a Eglom, rei de Moabe. Ora, Eglom era muito gordo:

18 Quando Eúde acabou de entregar o tributo, despediu a gente que o trouxera.

19 Ele mesmo, porém, voltou das imagens de escultura que estavam ao pé de Gilgal, e disse: Tenho uma palavra para dizer-te em segredo, ó rei. disse o rei: Silêncio! E todos os que lhe assistiam saíram da sua presença.

20 Eúde aproximou-se do rei, que estava sentado a sós no seu quarto de verão, e lhe disse: Tenho uma palavra da parte de Deus para dizer-te. Ao que o rei se levantou da sua cadeira.

21 Então Eúde, estendendo a mão esquerda, tirou a espada de sobre a coxa direita, e lha cravou no ventre.

22 O cabo também entrou após a lâmina, e a gordura encerrou a lâmina, pois ele não tirou a espada do ventre:

23 Então Eúde, saindo ao pórtico, cerrou as portas do quarto e as trancou.

24 Tendo ele saído vieram os servos do rei; e olharam, e eis que as portas do quarto estavam trancadas. Disseram: Sem dúvida ele está aliviando o ventre na privada do seu quarto.

25 Assim esperaram até ficarem alarmados, mas ainda não abria as portas do quarto. Então, tomando a chave, abriram-nas, e eis seu senhor estendido morto por terra.

26 Eúde escapou enquanto eles se demoravam e, tendo passado pelas imagens de escultura, chegou a Seirá.

27 E assim que chegou, tocou a trombeta na região montanhosa de Efraim; e os filhos de Israel, com ele à frente, desceram das montanhas.

28 E disse-lhes: Segui-me, porque o Senhor vos entregou nas mãos os vossos inimigos, os moabitas. E desceram após ele, tomaram os vaus do Jordão contra os moabitas, e não deixaram passar a nenhum deles.

29 E naquela ocasião mataram dos moabitas cerca de dez mil homens, todos robustos e valentes; e não escapou nenhum.

30 Assim foi subjugado Moabe naquele dia debaixo da mão de Israel; e a terra teve sossego por oitenta anos.

31 Depois dele levantou-se Sangar, filho de Anate, que matou seiscentos homens dos filisteus com uma aguilhada de bois; ele também libertou a Israel.

   

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Exploring the Meaning of Judges 3

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

Judges 3: In which we hear about the nations who remain in the land; and about the judges Othniel, Ehud, and Shamgar.

This chapter begins with a very important set of statements about the nations still undefeated in the land. First, it says that the Lord would test Israel by means of these nations; secondly, that this test would “teach [the new generations] war”; and finally, that this would reveal whether or not Israel would obey the Lord. The text goes on to say that Israel now took the daughters of other nations to be wives, and also gave their own daughters to the sons of other nations.

Being ‘tested’ by the Lord refers to the temptations and spiritual conflicts we must experience during regeneration. The Lord does not test in order to make us falter, or to see how much we can endure. Rather, the testing is to make us stronger and more steadfast in our intention to follow the Lord (see Swedenborg’s work, True Christian Religion 126).

The new generations who would not have known war stand for those future states, in which we might begin to let go, and forget what the Lord has done for us. While all external wars should cease, we will always need to quell the spiritual wars within us. The key to victory is in our willingness to obey the Lord’s commandments. This wish to obey the Lord must be imprinted in our hearts and minds (see Swedenborg’s work, Doctrine of Faith 50).

‘Taking the daughters of other nations as wives’ describes the ways in which the spiritual marriage of good and truth in us becomes perverted. When our evil desires harm truths, and false ideas harm genuine loves, our sense of what is right becomes so distorted that we have no principles left to follow.

Because Israel kept forgetting the Lord and worshipping other gods, the Lord raised judges to deliver Israel. This chapter tells the stories of three judges, and we will examine the spiritual meaning of each.

The first judge discussed in this chapter was Othniel (see Judges 1). Israel was taken by Chushan-Rishathaim, the king of Mesopotamia, for eight years. His name means ‘the blackness of injustice”. Othniel delivered Israel from captivity, and there was peace for forty years. Spiritually, this describes our power, given to us by the Lord, to break free from evil wishes and thoughts. The number ‘forty’ describes the temptations we must overcome in doing this (see Swedenborg’s work, Arcana Caelestia 8098).

The next judge, Ehud, ruled at the time when Eglon, a Moabite king, took Israel captive for eighteen years. Ehud made a long, double-edged dagger and went to the king to pay tribute. When those with him were leaving, he stayed and said to King Eglon, “I have a gift for you from God”, and plunged the dagger into the king’s belly so that his fat covered the blade. Then he left, locking the doors behind him, and Eglon’s servants eventually found their king dead. Ehud then attacked, and freed Israel from the Moabites.

The meaning of this graphic event is to show the power of the truth when it is used to combat evil. Eglon was fat, representing the seemingly large and imposing nature of evils. The double-edged dagger stands for the power of the Word. It went straight into the king’s fat belly, which stands for the absolute power of the Word to tear down evils and falsities. This then allows us to reassert our leading intentions, and return to our service for the Lord (see Apocalypse Revealed 52).

The third and final judge mentioned in this chapter was Shamgar, who killed six hundred Philistines with an ox goad and delivered Israel. The Philistines – who later became a major enemy of Israel – stand for the belief that faith alone will save us, without any need for good actions in life. This can have an insidious influence on us and needs constant attention, represented by the number six hundred. The ox goad (prodder) indicates that we need to keep pushing ourselves to do good, just as an ox is prodded to work strenuously (Arcana Caelestia 1198).

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True Christian Religion # 126

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126. (vi) THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET; THIS WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN, THAT IS, UNITED IT WITH HIS FATHER'S DIVINE; SO THIS WAS NOT IN ITSELF THE REDEMPTION.

The Lord had two purposes in coming into the world, redemption and the glorification of His Human; and by these He saved both men and angels. These two purposes are quite distinct, but still they are combined in effecting salvation. The nature of redemption was shown in the preceding paragraphs to be a battle against the hells, their subjugation and afterwards the ordering of the heavens. Glorification, however, is the uniting of the Lord's Human with His Father's Divine. This took place by stages and was completed by His passion on the cross. For every person ought for his own part to approach God, and the more nearly he does so, the more closely does God on His side enter into him. It is similar to the building of a church: its construction by human hands must come first, and then afterwards it must be consecrated, and finally prayers must be said for God to be present and unite Himself with its congregation. The reason why the actual union was fully achieved by the passion on the cross is that it was the last temptation which the Lord underwent in the world; and temptations create a link. In temptation it looks as if a person is left to himself, but he is not, since God is then most closely present in his inmost, and secretly gives him support. When therefore anyone is victorious over temptation, he is most inwardly linked with God, and in this case the Lord was most inwardly united with God His Father.

[2] The Lord's being left to Himself, when He suffered on the cross, is evident from His cry then:

O God, why have you abandoned me? [Matthew 27:46]

as well as from these words of the Lord:

No one takes my life from me, but I lay it down of myself. I have the power to lay it down, and I have the power to take it back; this charge I received from my Father, John 10:18.

These passages then can prove that the Lord did not suffer in His Divine, but in His Human, and then a most inward and complete union took place. An illustration of this might be the fact that while a person is suffering physical pain, his soul feels nothing but is merely distressed. But when the victory is won, God takes away that distress, wiping it away as one does tears from the eyes.

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