Bible

 

Judges 9

Studie

   

1 And Abimelech the son of Jerubbaal went to Shechem to his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

2 Speak, I pray you, in the ears of all the men of Shechem, Which is better for you, either that all the sons of Jerubbaal, which are seventy persons, should reign over you, or that one should reign over you? remember also that I am your bone and your flesh.

3 And his mother's brethren spoke of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

4 And they gave him seventy pieces of silver out of the house of Baal-berith, with which Abimelech hired vain and light persons, who followed him.

5 And he went to his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being seventy persons, upon one stone; notwithstanding, yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

6 And all the men of Shechem assembled, and all the house of Millo, and went and made Abimelech king, by the plain of the pillar that was in Shechem.

7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice and cried, and said to them, Hearken to me, ye men of Shechem, that God may Hearken to you.

8 The trees went forth on a time to anoint a king over them; and they said to the olive-tree, Reign thou over us.

9 But the olive-tree said to them, Should I leave my fatness, with which by me they honor God and man, and go to be promoted over the trees?

10 And the trees said to the fig-tree, Come thou, and reign over us.

11 But the fig-tree said to them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?

12 Then said the trees to the vine, Come thou, and reign over us.

13 And the vine said to them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?

14 Then said all the trees to the bramble, Come thou, and reign over us.

15 And the bramble said to the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

16 Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands:

17 (For my father fought for you, and adventured his life far, and delivered you from the hand of Midian:

18 And ye have risen up against my father's house this day, and have slain his sons, seventy persons, upon one stone, and have made Abimelech, the son of his maid-servant, king over the men of Shechem, because he is your brother:)

19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you:

20 But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.

21 And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.

22 When Abimelech had reigned three years over Israel,

23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

24 That the cruelty done to the seventy sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother who slew them, and upon the men of Shechem who aided him in the killing of his brethren.

25 And the men of Shechem set liers in wait for him on the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.

26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him.

27 And they went out into the fields, and gathered their vineyards, and trod the grapes, and made merry, and went into the house of their god, and ate and drank, and cursed Abimelech.

28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him; is not he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?

29 And would that this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thy army, and come out.

30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

31 And he sent messengers to Abimelech privately, saying, Behold, Gaal the son of Ebed, and his brethren, are come to Shechem; and behold, they fortify the city against thee.

32 Now therefore rise by night, thou, and the people that are with thee, and lie in wait in the field:

33 And it shall be, that in the morning, as soon as the sun hath risen, thou shalt rise early, and attack the city: and behold, when he and the people that are with him come out against thee, then mayest thou do to them as thou shalt find occasion.

34 And Abimelech rose, and all the people that were with him, by night, and they laid wait against Shechem in four companies.

35 And Gaal the son of Ebed went out, and stood in the entrance of the gate of the city: and Abimelech rose, and the people that were with him, from lying in wait.

36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said to him, Thou seest the shadow of the mountains as if they were men.

37 And Gaal spoke again, and said, See, there come people down by the middle of the land, and another company come along by the plain of Meonenim.

38 Then said Zebul to him, Where is now thy mouth, with which thou saidst, Who is Abimelech, that we should serve him? are not these the people that thou hast despised? go out, I pray now, and fight with them.

39 And Gaal went out before the men of Shechem, and fought with Abimelech.

40 And Abimelech chased him, and he fled before him, and many were overthrown and wounded, even to the entrance of the gate.

41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.

42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.

43 And he took the people, and divided them into three companies, and laid wait in the field, and looked, and behold, the people had come out of the city; and he rose up against them, and smote them.

44 And Abimelech, and the company that was with him, rushed forward, and stood in the entrance of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them.

45 And Abimelech fought against the city all that day; and he took the city, and slew the people that were in it, and beat down the city, and sowed it with salt.

46 And when all the men of the tower of Shechem heard that, they entered into a hold of the house of the god Berith.

47 And it was told to Abimelech, that all the men of the tower of Shechem were assembled.

48 And Abimelech ascended mount Zalmon, he and all the people that were with him; and Abimelech took an ax in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said to the people that were with him, What ye have seen me do, make haste, and do as I have done.

49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them: so that all the men of the tower of Shechem died also, about a thousand men and women.

50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.

51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it after them, and ascended to the top of the tower.

52 And Abimelech came to the tower, and fought against it, and came near to the door of the tower to burn it with fire.

53 And a certain woman cast a piece of of a millstone upon Abimelech's head, and broke his skull.

54 Then he called hastily to the young man his armor-bearer, and said to him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.

55 And when the men of Israel saw that Abimelech was dead, they departed every man to his place.

56 Thus God rendered the wickedness of Abimelech, which he did to his father, in slaying his seventy brethren:

57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10300

Prostudujte si tuto pasáž

  
/ 10837  
  

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.

  
/ 10837  
  

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