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Sudije 9

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1 I Avimeleh sin Jerovalov otide u Sihem k braći matere svoje i reče njima i svemu rodu otačkoga doma matere svoje govoreći:

2 Kažite svim Sihemljanima: Šta vam je bolje, da su vam gospodari sedamdeset ljudi, svi sinovi Jerovalovi, ili da vam je gospodar jedan čovek? I opominjite se da sam ja kost vaša i telo vaše.

3 Tada rekoše braća matere njegove za nj svim Sihemljanima sve te reči, i srce njihovo privi se k Avimelehu, jer rekoše: Naš je brat.

4 I dadoše mu sedamdeset sikala srebra iz doma Val-Veritovog, za koje najmi Avimeleh ljudi praznova i skitnica, te iđahu za njim.

5 I dođe u kuću oca svog u Ofru, i pobi braću svoju, sinove Jerovalove, sedamdeset ljudi, na jednom kamenu; ali osta Jotam najmlađi sin Jerovalov, jer se sakri.

6 Tada se skupiše svi Sihemljani i sav dom Milov, i otidoše i postaviše Avimeleha carem kod hrasta koji stoji u Sihemu.

7 A kad to javiše Jotamu, otide i stade navrh gore Garizina, i podigavši glas svoj povika i reče im: Čujte me, Sihemljani, tako vas Bog čuo!

8 Išla drveta da pomažu sebi cara, pa rekoše maslini: Budi nam car.

9 A maslina im reče: Zar ja da ostavim pretilinu svoju, kojom se čast čini Bogu i ljudima, pa da idem da tumaram za druga drveta?

10 Potom rekoše drveta smokvi: Hodi ti, budi nam car.

11 A smokva im reče: Zar ja da ostavim slast svoju i krasni rod svoj, pa da idem da tumaram za druga drveta?

12 Tada rekoše drveta vinovoj lozi: Hodi ti, budi nam car.

13 A loza im reče: Zar ja da ostavim vino svoje, koje veseli Boga i ljude, pa da idem da tumaram za druga drveta?

14 Tada sva drveta rekoše trnu: Hodi ti, budi nam car.

15 A trn odgovori drvetima: Ako doista hoćete mene da pomažete sebi za cara, hodite sklonite se u hlad moj; ako li nećete, neka iziđe oganj iz trna i spali kedre livanske.

16 Tako sada, jeste li pravo i pošteno radili postavivši Avimeleha carem? I jeste li dobro učinili Jerovalu i domu njegovom? I jeste li mu učinili kako vas je zadužio?

17 Jer je otac moj vojevao za vas i nije mario za život svoj, i izbavio vas je iz ruku madijanskih.

18 A vi danas ustaste na dom oca mog, i pobiste sinove njegove, sedamdeset ljudi, na jednom kamenu, i postaviste carem Avimeleha, sina sluškinje njegove, nad Sihemljanima zato što je brat vaš.

19 Ako ste pravo i pošteno radili danas prema Jerovalu i njegovom domu, veselite se s Avimeleha i on neka se veseli s vas.

20 Ako li niste, neka iziđe oganj od Avimeleha i spali Sihemljane i dom Milov, i neka iziđe oganj od Sihemljana i od doma Milovog i spali Avimeleha.

21 Tada pobeže Jotam, i pobegav dođe u Vir, i onde osta bojeći se Avimeleha brata svog.

22 I vlada Avimeleh Izrailjem tri godine.

23 Ali Bog pusti zlu volju među Avimeleha i među Sihemljane; i Sihemljani izneveriše Avimeleha.

24 Da bi se osvetila nepravda učinjena na sedamdeset sinova Jerovalovih, i krv njihova da bi došla na Avimeleha brata njihovog, koji ih ubi, i na Sihemljane, koji ukrepiše ruku njegovu da ubije braću svoju.

25 I Sihemljani pometaše mu zasede po vrhovima gorskim, pa plenjahu sve koji prolažahu mimo njih onim putem. I bi javljeno Avimelehu.

26 Potom dođe Gal sin Evedov sa svojom braćom, i uđoše u Sihem, i Sihemljani se pouzdaše u nj.

27 I izišavši u polje braše vinograde svoje i gaziše grožđe, i veseliše se; i uđoše u kuću boga svog; i jedoše i piše, i psovaše Avimeleha.

28 I Gal sin Evedov reče: Ko je Avimeleh i šta je Sihem, da mu služimo? Nije li sin Jerovalov? A Zevul nije li njegov pristav? Služite sinovima Emora oca Sihemovog. A što bismo služili tome?

29 O kad bi taj narod bio pod mojom rukom, da smetnem Avimeleha! I reče Avimelehu: Prikupi vojsku svoju, i iziđi.

30 A kad ču Zevul, upravitelj gradski, reči Gala sina Evedovog, razgnevi se vrlo.

31 I posla tajno poslanike k Avimelehu i poruči mu: Evo Gal sin Evedov i braća mu dođoše u Sihem, i evo pobuniše grad na te.

32 Nego ustani noću ti i narod što je s tobom, i zasedi u polju.

33 A ujutro kad sunce ograne, digni se i udari na grad; i evo on i narod koji je s njim izići će preda te, pa učini s njim šta ti može ruka.

34 I Avimeleh usta noću i sav narod što beše sa njim; i zasedoše Sihemu u četiri čete.

35 A Gal sin Evedov iziđe i stade pred vratima gradskim; a Avimeleh i narod što beše sa njim iziđe iz zasede.

36 A Gal videvši narod reče Zevulu: Eno narod silazi svrh gore. A Zevul mu odgovori: Od sena gorskog čine ti se ljudi.

37 Opet progovori Gal i reče: Eno narod silazi s visa, i četa jedna ide putem k šumi meonenimskoj.

38 A Zevul mu reče: Gde su ti sada usta, kojima si govorio: Ko je Avimeleh da mu služimo? Nije li to onaj narod koji si prezirao? Iziđi sada, i bij se s njim.

39 I iziđe Gal pred Sihemljanima, i pobi se s Avimelehom.

40 Ali Avimeleh ga potera, i on pobeže od njega; i padoše mnogi pobijeni do samih vrata gradskih.

41 I Avimeleh osta u Arumi; a Zevul istera Gala i braću njegovu, te ne mogahu sedeti u Sihemu.

42 A sutradan iziđe narod u polje i bi javljeno Avimelehu.

43 A on uze narod svoj i razdeli ga u tri čete, i namesti ih u zasedu u polju; i kad vide gde narod izlazi iz grada, skoči na nj ih i pobi ih.

44 Jer Avimeleh i četa koja beše s njim udariše i stadoše kod vrata gradskih; a druge dve čete udariše na sve one koji behu u polju, i pobiše ih.

45 I Avimeleh bijaše grad ceo onaj dan, i uze ga, i pobi narod koji beše u njemu, i raskopa grad, i poseja so po njemu.

46 A kad to čuše koji behu u kuli sihemskoj, uđoše u kulu kuće boga Verita.

47 I bi javljeno Avimelehu da su se onde skupili svi koji behu u kuli sihemskoj.

48 Tada Avimeleh iziđe na goru Salmon, on i sav narod što behu sa njim; i uzevši Avimeleh sekiru u ruku odseče granu od drveta i metnu je na rame, i reče narodu koji beše s njim: Šta videste da sam ja učinio, brzo činite kao ja.

49 I svaki iz naroda odseče sebi granu, i pođoše za Avimelehom i pometaše grane oko kule, i zapališe njima grad; i izgiboše svi koji behu u kuli sihemskoj, oko hiljadu ljudi i žena.

50 Potom otide Avimeleh na Teves, i stade u logor kod Tevesa, i uze ga.

51 A beše tvrda kula usred grada, i u nju pobegoše svi ljudi i žene i svi građani, i zatvorivši se popeše se na krov od kule.

52 A Avimeleh dođe do kule i udari na nju, i dođe do vrata od kule da je zapali ognjem.

53 Ali jedna žena baci komad žrvnja na glavu Avimelehu i razbi mu glavu.

54 A on brže viknu momka koji mu nošaše oružje, i reče mu: Izvadi mač svoj i ubi me, da ne kažu za me: Žena ga je ubila. I probode ga sluga njegov, te umre.

55 A kad videše Izrailjci gde pogibe Avimeleh, otidoše svaki u svoje mesto.

56 Tako plati Bog Avimelehu za zlo koje je učinio ocu svom ubivši sedamdeset braće svoje.

57 I sve zlo ljudi Sihemljana povrati Bog na njihove glave, i steče im se kletva Jotama sina Jerovalovog.

   

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Arcana Coelestia # 10300

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10300. 'Salted' means the desire which truth has for good. This is clear from the meaning of 'salt' as desire belonging to the love which truth has for good, dealt with below, so that 'salted' means something in which that desire is present. The reason why the desire which truth has for good needs to be present is that this desire causes the two to be joined together; for to the extent that truth desires good it becomes joined to it. Truth and good joined together is what is called the heavenly marriage, which constitutes heaven itself with a person. Therefore when the desire for them to be joined together exists within the worship of God, within every single part of it, heaven - and accordingly the Lord - is present there within every single part. This is meant by the requirement for the incense to be salted. 'Salt' receives this meaning from its conjunctive properties; for it makes ingredients all combine and consequently brings out their flavour. Indeed it causes water and oil to combine, which otherwise do not combine.

[2] When it is known that 'salt' means the desire for truth and good to be joined together it may be seen what the Lord's words in Mark mean,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves. Mark 9:49-50.

'Everyone will be salted with fire' means that each person must have a desire that is present as a result of true love. 'Every sacrifice will be salted with salt' means that the desire present as a result of true love must exist within all worship. 'Tasteless salt' means a desire present as a result of a love other than that true love. 'Having salt in themselves' means possessing truth that has a desire for good.

Love is meant by 'fire', see 4906, 5071(end), 5215, 6314, 6832, 10055.

Worship in general is meant by 'sacrifice', 922, 6905, 8680, 8936.

Can anyone without knowledge of what 'fire' means, or what 'salt' and 'being salted' mean, know what 'being salted with fire' means, why a sacrifice had to be salted, or what the command to have salt in themselves means?

[3] Something similar occurs in Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people will throw it outdoors. Luke 14:33-35.

'Renouncing all their possessions' means loving the Lord above all things, 'possessions' being what is a person's own. 'Tasteless salt' means desire that springs from the proprium or self, thus from self-love and love of the world. This kind of desire is meant by salt that is tasteless, fit for nothing, as also in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

[4] The need for all worship to contain truth that has a desire for good is also meant by the requirement that every offering of a minchah should be salted, and that the salt of Jehovah's covenant should be on every offering, Leviticus 2:13. By 'the minchah and offering' which compose the sacrifice worship is meant, as above; and the salt is called in that verse 'the salt of Jehovah's covenant' because 'covenant' means a joining together, see 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416. Also desire is the actual ardour that flames from and so is an extension of love, and love is spiritual togetherness.

[5] Just as truth's desire for good has the capacity to link things together, so falsity's desire for evil has the capacity to separate them; and that which has the capacity to separate them also has the capacity to destroy them. For this reason 'salt' in the contrary sense means the destruction and laying waste of truth and good, as in Jeremiah,

Cursed is the man (vir) who makes flesh his arm. He will not see when good comes; but he will inhabit very hot places, a salt land which is not inhabited. Jeremiah 17:5-6.

'Making flesh his arm' means trusting in himself, in his proprium, and not in the Divine, 10283; and since the proprium consists in loving self more than God and the neighbour, self-love is what those words describe. This is why it says that he will not see when good comes, and that he will inhabit very hot places and a salt land, that is, will lead a life ruled by foul kinds of love and their desires, which have destroyed the Church's goodness and truth.

[6] In Zephaniah,

It will be like Gomorrah, a place abandoned to the nettle, and a saltpit, and a waste forever. Zephaniah 2:9.

'A place abandoned to the nettle' stands for the ardour and passion in a person's life that spring from self-love. 'A saltpit' stands for the desire falsity possesses; and because this is destructive of truth and good, the expression 'a waste forever' is used. The reason for its being said that 'it will be like Gomorrah' is that Gomorrah and Sodom mean self-love, 2220.

[7] Where it said at Genesis 19:26 that Lot's wife was turned into a pillar of salt because she turned her face towards those cities, the meaning was the laying waste of truth and good; for in the internal sense 'turning the face' towards something means loving it, 10189. This explains why the Lord says,

Let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

And in Moses,

Its whole land will be brimstone and salt, and a burning, as at the overthrow of Sodom and Gomorrah. Deuteronomy 29:23.

Here, as also elsewhere in the Word, 'land' is used to mean the Church, see in the places referred to in 9325.

[8] So it was that cities which were not to be inhabited any longer were sown with salt after they had been destroyed, Judges 9:45.

From all this it is evident that in the genuine sense 'salt' means the desire that truth has for good, thus its conjunctive power, and in the contrary sense the desire that falsity has for evil, thus its destructive power.

[9] Anyone therefore who knows that 'salt' means truth's desire for good and the force that joins the two together is also able to know what is meant where it says that the water of Jericho was healed by Elisha, by his throwing salt into its source, 2 Kings 2:19-22. For Elisha, like Elijah, represented the Lord in respect of the Word, 2762, 8029; 'water' means the truths of the Word, 'the water of Jericho', and in like manner 'the source' of that water, meaning the truths of the Word in the literal sense; and 'salt' means the desire truth has for good, the joining together of the two, and consequent healing.

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

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Arcana Coelestia # 5215

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5215. 'And scorched by an east wind' means full of evil desires. This is clear from the meaning of 'being scorched by an east wind' as being consumed by the fire of evil desires. For an east wind' and the east' in the genuine sense mean love to the Lord and love towards the neighbour, lot, 1250, 3249, 3708, 3762, and therefore in the contrary sense self-love and love of the world, and so cravings and evil desires since these spring from those loves. The word 'fire' is used to refer to such desires for the reason dealt with in 5071, and therefore 'being scorched' is used also.

[2] There are two sources of heat, as there are also two sources of light, the one source of heat being the sun of this world, the other source of heat being the sun of heaven, which is the Lord. It is a well known fact that the sun of this world pours out heat into its own world and onto everything there, but it is a less well known fact that the sun of heaven pours out heat into the whole of heaven. Yet this too may become an equally well known fact if one reflects merely on the heat which exists intrinsically in the human being but which has nothing in common with the heat of the world, that is, if one reflects on what is called vital heat. From this one could know that this heat is of a different nature from the world's heat. That is to say, the former is a living heat but the latter is not at all a living one; also the former, being a living one, fires a person interiorly, namely his will and understanding, imparting to him desires and loves, and affections too. This also explains why desires, loves and affections are spiritual forms of heat, and are also called such. The fact that they are forms of heat is quite evident, for heat is radiated from all parts of the bodies of live persons, even where it is intensely cold. More than that, when desires and affections, that is, when loves, increase, the body grows correspondingly warmer. This kind of heat is what is meant in the Word by 'heat', 'fire', and 'flame'; in the genuine sense celestial and spiritual love is meant, in the contrary sense bodily and earthly love. From this it becomes clear that here 'being scorched by an east wind' means being consumed by the fire of evil desires, and that when used in reference to known facts meant by 'heads' that are 'thin', facts full of evil desires are meant.

[3] 'The east wind' means the blasts of evil desires and of derivative false notions, as is clear from places in the Word where that wind is mentioned, for example, in David,

He caused an east wind to blow 1 in the heavens, and by His power He brought forth the south wind; and He caused flesh to rain onto them like the dust, winged birds like the sand of the sea. Psalms 78:26-27.

'The flesh' which that wind brought meant cravings, and 'winged birds' resulting false notions, as is evident in Numbers 11:31-35, where it is said that the name of the place where the people were struck down for eating flesh was called 'the graves of craving, for there they buried the people who had the craving'.

[4] In Ezekiel,

Behold, the vine that was planted, will it thrive? When the east wind strikes it, will it not wither completely? It will wither on the small spaces where it began to grow. Ezekiel 17:10.

And in the same prophet,

The vine has been plucked up in anger, it has been cast down onto the ground, and the east wind has dried its fruit. They have been plucked out and have withered, each rod of its strength; fire has consumed each one. For fire has gone out from a rod of its branches and has consumed its fruit, so that there is no rod of strength in it, a sceptre for dominion. Ezekiel 19:12, 14.

Here 'the east wind' stands for the blasts of evil desires. In Isaiah,

He gave thought to His rough wind, on the day of the east wind. Isaiah 17:8.

[5] In Hosea,

An east wind will come, Jehovah's wind rising up from the desert, and his spring will become dry, and his fountain dried up. It will strip his treasury of every precious vessel. Hosea 13:15.

Here also 'an east wind' stands for blasts of evil desires. Similarly in Jeremiah,

Like an east wind I will scatter them before the enemy. Jeremiah 18:17.

[6] In David,

By means of an east wind You will shatter the ships of Tarshish. Psalms 48:7.

In Isaiah,

You have forsaken Your people, the house of Jacob, because they have been filled from the east wind, and they are diviners like the Philistines. Isaiah 2:6.

In Hosea,

Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation. Hosea 11:1.

'The wind' here stands for false notions, and 'the east wind' for evil desires. Something similar is also meant in the internal sense by 'an east wind' by means of which 'locusts were brought forth' and by means of which 'the locusts were cast into the sea', 2 Exodus 10:13, 19, and also by means of which 'the waters of the sea Suph' were divided, Exodus 14:21.

Poznámky pod čarou:

1. literally, set out

2. According to Exodus 10:19 a west wind cast the locusts into the sea.

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