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1 Mas os filhos de Israel fizeram o que era mau aos olhos do Senhor, e o Senhor os entregou na mão de Midiã por sete anos.

2 Prevalecia, pois, a mão de Midiã sobre Israel e, por causa de Midiã, fizeram os filhos de Israel para si as covas que estão nos montes, as cavernas e as fortalezas.

3 Porque sucedia que, havendo Israel semeado, subiam contra ele os midianitas, os amalequitas e os filhos do oriente;

4 e, acampando-se contra ele, destruíam o produto da terra até chegarem a Gaza, e não deixavam mantimento em Israel, nem ovelhas, nem bois, nem jumentos.

5 Porque subiam com os seus rebanhos e tendas; vinham em multidão, como gafanhotos; tanto eles como os seus camelos eram inumeráveis; e entravam na terra, para a destruir.

6 Assim Israel se enfraqueceu muito por causa dos midianitas; então os filhos de Israel clamaram ao Senhor.

7 E sucedeu que, clamando eles ao Senhor por causa dos midianitas,

8 enviou-lhes o Senhor um profeta, que lhes disse: Assim diz o Senhor, Deus de Israel: Do Egito eu vos fiz subir, e vos tirei da casa da servidão;

9 livrei-vos da mão dos egípcios, e da mão de todos quantos vos oprimiam, e os expulsei de diante de vós, e a vós vos dei a sua terra.

10 Também eu vos disse: Eu sou o Senhor vosso Deus; não temais aos deuses dos amorreus, em cuja terra habitais. Mas não destes ouvidos à minha voz.

11 Então o anjo do Senhor veio, e sentou-se debaixo do carvalho que estava em Ofra e que pertencia a Joás, abiezrita, cujo filho Gideão estava malhando o trigo no lagar para o esconder dos midianitas.

12 Apareceu-lhe então o anjo do Senhor e lhe disse: O Senhor é contigo, ó homem valoroso.

13 Gideão lhe respondeu: Ai, senhor meu, se o senhor é conosco, por que tudo nos sobreveio? e onde estão todas as suas maravilhas que nossos pais nos contaram, dizendo: Não nos fez o senhor subir do Egito? Agora, porém, o senhor nos desamparou, e nos entregou na mão de Midiã.

14 Virou-se o Senhor para ele e lhe disse: Vai nesta tua força, e livra a Israel da mão de Midiã; porventura não te envio eu?

15 Replicou-lhe Gideão: Ai, senhor meu, com que livrarei a Israel? eis que a minha família é a mais pobre em Manassés, e eu o menor na casa de meu pai.

16 Tornou-lhe o Senhor: Porquanto eu hei de ser contigo, tu ferirás aos midianitas como a um só homem.

17 Prosseguiu Gideão: Se agora tenho achado graça aos teus olhos, dá-me um sinal de que és tu que falas comigo.

18 Rogo-te que não te apartes daqui até que eu volte trazendo do meu presente e o ponha diante de ti. Respondeu ele: Esperarei até que voltes.

19 Entrou, pois, Gideão, preparou um cabrito e fez, com uma e efa de farinha, bolos ázimos; pôs a carne num cesto e o caldo numa panela e, trazendo para debaixo do carvalho, lho apresentou.

20 Mas o anjo de Deus lhe disse: Toma a carne e os bolos ázimos, e põe-nos sobre esta rocha e derrama-lhes por cima o caldo. E ele assim fez.

21 E o anjo do Senhor estendeu a ponta do cajado que tinha na mão, e tocou a carne e os bolos ázimos; então subiu fogo da rocha, e consumiu a carne e os bolos ázimos; e o anjo do Senhor desapareceu-lhe da vista.

22 Vendo Gideão que era o anjo do Senhor, disse: Ai de mim, Senhor Deus! pois eu vi o anjo do Senhor face a face.

23 Porém o Senhor lhe disse: Paz seja contigo, não temas; não morrerás.

24 Então Gideão edificou ali um altar ao Senhor, e lhe chamou Jeová-Salom; e ainda até o dia de hoje está o altar em Ofra dos abiezritas.

25 Naquela mesma noite, disse o Senhor a Gidão: Toma um dos bois de teu pai, a saber, o segundo boi de sete anos, e derriba o altar de Baal, que é de teu pai, e corta a asera que está ao pé dele.

26 Edifica ao Senhor teu Deus um altar no cume deste lugar forte, na forma devida; toma o segundo boi, e o oferece em holocausto, com a lenha da asera que cortares

27 Então Gideão tomou dez homens dentre os seus servos, e fez como o Senhor lhe dissera; porém, temendo ele a casa de seu pai e os homens daquela cidade, não o fez de dia, mas de noite.

28 Levantando-se, pois, os homens daquela cidade, de madrugada, eis que estava o altar de Baal derribado, cortada a asera que estivera ao pé dele, e o segundo boi oferecido no altar que fora edificado.

29 Pelo que disseram uns aos outros: Quem fez isto? E, depois de investigarem e inquirirem, disseram: Gideão, filho de Joás, é quem fez isto.

30 Então os homens daquela cidade disseram a Joás: Tira para fora teu filho, para que morra, porque derribou o altar de Baal e cortou a asera que estava ao pé dele.

31 Joás, porém, disse a todos os que se puseram contra ele: Contendereis vós por Baal? livrá-lo-eis vós? Qualquer que por ele contender, ainda esta manhã será morto; se ele é deus, por si mesmo contenda, pois foi derribado o seu altar.

32 Pelo que naquele dia chamaram a Gidão Jerubaal, dizendo: Baal contenda contra ele, pois derribou o seu altar.

33 Então todos os midianitas, os amalequitas e os filhos do oriente se ajuntaram e, passando o Jordão, acamparam no vale de Jizreel.

34 Mas o Espírito do Senhor apoderou-se de Gideão; e tocando ele a trombeta, os abiezritas se ajuntaram após ele.

35 E enviou mensageiros por toda a tribo de Manassés, que também se ajuntou após ele; e ainda enviou mensageiros a Aser, a Zebulom e a Naftali, que lhe saíram ao encontro.

36 Disse Gideão a Deus: Se hás de livrar a Israel por minha mão, como disseste,

37 eis que eu porei um velo de lã na eira; se o orvalho estiver somente no velo, e toda a terra ficar enxuta, então conhecerei que hás de livrar a Israel por minha mão, como disseste.

38 E assim foi; pois, levantando-se de madrugada no dia seguinte, apertou o velo, e espremeu dele o orvalho, que encheu uma taça.

39 Disse mais Gideão a Deus: Não se acenda contra mim a tua ira se ainda falar só esta vez. Permite que só mais esta vez eu faça prova com o velo; rogo-te que só o velo fique enxuto, e em toda a terra haja orvalho.

40 E Deus assim fez naquela noite; pois só o velo estava enxuto, e sobre toda a terra havia orvalho.

   

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Apocalypse Explained # 356

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356. And he that sat on him had a bow. That this signifies the doctrine of charity and faith thence, from which evils and falsities are fought against and dispersed, is clear from the signification of one sitting on a white horse, as denoting the Word (of which we have treated just above); and from the signification of a bow as denoting the doctrine of charity and faith, from which evils and falsities are combated and dispersed. That by a bow is signified that doctrine, will be seen in what follows. Here something shall first be said concerning doctrine:

1. That no one can understand the Word without doctrine;

2. That no one can fight against evils and falsities, and dissipate them, without doctrine from the Word;

3. That no one within the church where the Word is can become spiritual without doctrine from the Word;

4. That doctrine cannot be procured from any other source than from the Word, and by no others but those who are in enlightenment from the Lord;

5. That all things of doctrine are to be confirmed by the sense of the letter of the Word.

1. That no one can understand the Word without doctrine, is evident from this fact, that the sense of its letter consists of pure correspondences, which contain in themselves spiritual things, thus it consists of such things as are in the world and partake of its nature. Hence it is that the sense of the letter is natural and not spiritual, accommodated, nevertheless, to the apprehension of the simple who do not elevate their ideas above such things as they see before their eyes. For this reason it also contains things that do not appear to be spiritual, although the whole Word inwardly is purely spiritual, because it is Divine. On this account there are many things in the sense of the letter which can serve for no doctrine of the church at this day, and many things which can be applied to various and diverse principles, whence, heresies; but still there are many things intermingled, from which doctrine may be gathered and formulated, especially the doctrine of life, which is the doctrine of charity, and of faith thence. But he who reads the Word from doctrine, sees there all things that are confirmatory, and also many things which lie hidden from the eyes of others; nor does he suffer himself to be drawn away into strange doctrines by those things therein that do not appear to agree, and which he does not understand; for everything of doctrine that he sees therein [appears] to him in clearness, and the rest are obscure to him. Therefore doctrine, which consists of genuine truths, is like a lamp to those who read the Word; and, on the other hand, the Word, to those who read it without doctrine, is like a candlestick without a light, put in an obscure place, by which nothing conducing to salvation can be there seen, known, sought for, and found. Such persons, besides, may be led away into error of every kind, to which the mind inclines from some love, or is drawn from some principle. Hence it is evident that no one can understand the Word without doctrine.

[2] 2. No one can fight against evils and falsities, and disperse them, without doctrine from the Word.

This is evident from this fact, that from doctrine truths can be seen in their own light, and in their proper order, but not from the Word without doctrine, which is manifest from what has just been said; and if truths cannot be seen, neither can falsities and evils be seen, for the latter are opposed to the former; and yet all combat against evils and falsities is from truths, that is, by means of truths from the Lord. Therefore he who reads the Word without doctrine, may easily fight for falsity against truth, and for evil against good, by confirming those things by a wrong interpretation and application of the sense of the letter of the Word; hence it follows that the man is not reformed; for he is reformed by the dispersion of evils and of the falsities thence, by truths applied to the life. This now is what is meant by the white horse which was seen, and by him that sat on him, who had a bow; for by a white horse is signified the understanding of truth from the Word, and by the bow is signified the doctrine of charity and of the faith thence, from which evils and falsities are fought against and dispersed.

[3] 3. No one within the church where the Word is, can become spiritual without doctrine from the Word.

This is evident from what has now been said, namely, that the Word without doctrine is not understood, and that without doctrine from the Word no one can fight against evils and falsities; for man becomes spiritual by a life according to Divine truths (these he does not know without doctrine) and by the removal of evils and falsities, which is not effected without doctrine, as said above; without these two man is not reformed, thus does not become spiritual, but remains natural, and confirms his natural life by the sense of the letter of the Word, which is natural, by wrongly interpreting and applying it. It is said, "within the church where the Word is," because those who are out of the church have not the Word, and hence know nothing concerning the Lord; and no one becomes spiritual except from the Lord. But still all those who acknowledge a God, and worship Him under the human form, and live in charity according to a religious persuasion agreeing with the Word, are prepared by the Lord to receive spiritual life, which also they do receive in the other life (concerning which circumstance see the work concerning Heaven and Hell 318-328; and above, n. 107, 195). Man becomes spiritual by regeneration, and regeneration is effected by water and the spirit, that is, by truths and by a life according to them (as may be seen in the Doctrine of the New Jerusalem 173-186; that baptism in the Christian world is for a sign and memorial thereof, n. 202-209, in the same work).

[4] 4. Doctrine can be procured from no other source but the Word, and by none but those who are enlightened by the Lord.

This is evident from this consideration, that the Word is Divine truth itself, and of such a quality that the Lord is in it, for the Lord is in His own Divine truth which proceeds from Him; therefore those who form doctrine from any other source than the Word, do not form it from the Divine truth nor from the Lord. Moreover, in every particular of the Word there is a spiritual sense, in which sense the angels of heaven are, whence there is conjunction of heaven with the church by means of the Word; therefore those who form doctrine from any other source than from the Word, do not form it in conjunction with heaven, whence nevertheless, all enlightenment comes. (That the conjunction of heaven with man is by the Word, may be seen in the work concerning Heaven and Hell 303-310.) Hence it is evident that doctrine is to be procured from no other source but the Word, and by none but those who are enlightened by the Lord. Those are enlightened by the Lord who love truths because they are truths; these, because they do them, are in the Lord and the Lord in them.

[5] 5. All things of doctrine are to be confirmed by the sense of the letter of the Word.

This is evident from this consideration, that the Divine truth is in the sense of the letter in its fulness, for that is the final sense, and in it is the spiritual sense; therefore, when doctrine is confirmed thence, the doctrine of the church is also the doctrine of heaven, and there is conjunction by the correspondences. This may be illustrated by this consideration alone: When man thinks any truth, and confirms it by the sense of the letter, it is perceived in heaven, but not if he does not confirm it; for the sense of the letter is the basis into which the spiritual ideas that the angels possess terminate, nearly in the same manner as expressions are the basis into which the sense of the thought falls and is communicated to another. That this is the case might be confirmed by much experience from the spiritual world; but this is not the place to adduce it.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.