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Judges 8

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1 And the men of Ephraim say unto him, `What [is] this thing thou hast done to us -- not to call for us when thou didst go to fight with Midian?' and they strive with him severely;

2 and he saith unto them, `What have I done now like you? are not the gleanings of Ephraim better than the harvest of Abi-Ezer?

3 Into your hand hath God given the heads of Midian, Oreb and Zeeb; and what have I been able to do like you?' Then their temper desisted from off him in his speaking this thing.

4 And Gideon cometh in unto the Jordan, passing over, he and the three hundred men who [are] with him -- wearied, and pursuing,

5 and he saith to the men of Succoth, `Give, I pray you, cakes of bread to the people who [are] at my feet, for they [are] wearied, and I am pursuing after Zebah and Zalmunna kings of Midian.'

6 And the heads of Succoth say, `Is the hand of Zebah and Zalmunna now in thy hand, that we give to thy host bread?'

7 And Gideon saith, `Therefore -- in Jehovah's giving Zebah and Zalmunna into my hand -- I have threshed your flesh with the thorns of the wilderness, and with the threshing instruments.'

8 And he goeth up thence [to] Penuel, and speaketh unto them thus; and the men of Penuel answer him as the men of Succoth answered.

9 And he speaketh also to the men of Penuel, saying, `In my turning back in peace, I break down this tower.'

10 And Zebah and Zalmunna [are] in Karkor, and their camps with them, about fifteen thousand, all who are left of all the camp of the sons of the east; and those falling [are] a hundred and twenty thousand men, drawing sword.

11 And Gideon goeth up the way of those who tabernacle in tents, on the east of Nobah and Jogbehah, and smiteth the camp, and the camp was confident;

12 and Zebab and Zalmunna flee, and he pursueth after them, and captureth the two kings of Midian, Zebah and Zalmunna, and all the camp he hath caused to tremble.

13 And Gideon son of Joash turneth back from the battle, at the going up of the sun,

14 and captureth a young man of the men of Succoth, and asketh him, and he describeth unto him the heads of Succoth, and its elders -- seventy and seven men.

15 And he cometh in unto the men of Succoth, and saith, `Lo Zebah and Zalmunna, with whom ye reproached me, saying, Is the hand of Zebah and Zalmunna now in thy hand that we give to thy men who [are] wearied bread?'

16 And he taketh the elders of the city, and the thorns of the wilderness, and the threshing instruments, and teacheth by them the men of Succoth,

17 and the tower of Penuel he hath broken down, and slayeth the men of the city.

18 And he saith unto Zebah and unto Zalmunna, `How -- the men whom ye slew in Tabor?' and they say, `As thou -- so they, one -- as the form of the king's sons.'

19 And he saith, `My brethren -- sons of my mother -- they; Jehovah liveth, if ye had kept them alive -- I had not slain you.'

20 And he saith to Jether his first-born, `Rise, slay them;' and the young man hath not drawn his sword, for he hath been afraid, for he [is] yet a youth.

21 And Zebah saith -- also Zalmunna -- `Rise thou, and fall upon us; for as the man -- his might;' and Gideon riseth, and slayeth Zebah and Zalmunna, and taketh their round ornaments which [are] on the necks of their camels.

22 And the men of Israel say unto Gideon, `Rule over us, both thou, and thy son, and thy son's son, for thou hast saved us from the hand of Midian.'

23 And Gideon saith unto them, `I do not rule over you, nor doth my son rule over you; Jehovah doth rule over you.'

24 And Gideon saith unto them, `Let me ask of you a petition, and give ye to me each the ring of his prey, for they have rings of gold, for they [are] Ishmaelites.'

25 And they say, `We certainly give;' and they spread out the garment, and cast thither each the ring of his prey;

26 and the weight of the rings of gold which he asked is a thousand and seven hundred [shekels] of gold, apart from the round ornaments, and the drops, and the purple garments, which [are] on the kings of Midian, and apart from the chains which [are] on the necks of their camels,

27 and Gideon maketh it into an ephod, and setteth it up in his city, in Ophrah, and all Israel go a-whoring after it there, and it is to Gideon and to his house for a snare.

28 And Midian is humbled before the sons of Israel, and have not added to lift up their head; and the land resteth forty years in the days of Gideon.

29 And Jerubbaal son of Joash goeth and dwelleth in his own house,

30 and to Gideon there have been seventy sons, coming out of his loin, for he had many wives;

31 and his concubine, who [is] in Shechem, hath born to him -- even she -- a son, and he appointeth his name Abimelech.

32 And Gideon son of Joash dieth, in a good old age, and is buried in the burying-place of Joash his father, in Ophrah of the Abi-Ezrite.

33 And it cometh to pass, when Gideon [is] dead, that the sons of Israel turn back and go a-whoring after the Baalim, and set over them Baal-Berith for a god;

34 and the sons of Israel have not remembered Jehovah their God, who is delivering them out of the hand of all their enemies round about,

35 neither have they done kindness with the house of Jerubbaal -- Gideon -- according to all the good which he did with Israel.

   

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Arcana Coelestia # 8301

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8301. 'Who is like You among the gods, O Jehovah' means that every truth of good emanates from the Lord's Divine Human. This is clear from the meaning of 'gods' as truths, dealt with in 4402, 7268, 7873, at this point truths springing from good since comparison with Jehovah is made when it says, Who is like You among the gods, O Jehovah? 'Jehovah' in the Word means the Lord, see 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956; but at this point 'Jehovah' is used to mean the Divine Human because the theme of the song is the salvation of those belonging to the spiritual Church, accomplished through the Lord's Coming into the world, and by means of His Divine Human while He was in it, see 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091(end), 7828, 7932, 8018, 8054. The reason why the words used mean that every truth of good emanates from the Lord's Divine Human is that truths can emanate from anyone at all, but the truths of good can do so only from the Lord, consequently from those who are governed by good received from the Lord. Truths divorced from good are also contemplated and declared by those who possess faith that is mere persuasion and still lead a life of evil, as well as by many others within the Church. But those truths are not the truths of good, and so they do not emanate from the Lord but from such people themselves.

[2] The fact that truths springing from good emanate from the Lord may be recognized from the consideration that the Lord is Good itself because He is Love itself. Truth emanates from that Love just as light does from the flames of the sun. This truth is also like the light in springtime and summer, which holds warmth within itself and causes all things on the planet to come alive so to speak. But truth that does not flow from good is like the light in wintertime when all things on the planet die off. The reason why 'gods' are the truths of good is that 'gods' is used in the good sense to mean angels, who are called 'gods' because they are substances or forms receiving truth that has good from the Lord within it.

[3] Angels, and therefore the truths of good which emanate from the Lord, are also meant by 'gods' in the following places:

In David,

God places himself in the assembly of God in the midst of the gods will He judge. I said, You are gods and sons of the Most High, all of you. Psalms 82:1, 6.

Truths emanating from the Lord are what 'gods' is used to mean here. This is clear from the fact that the singular, 'in the assembly of God', is used first, and 'in the midst of the gods' afterwards. For 'God' is used in the Word where truth is referred to, see 2769, 2807, 2822, 3921, 4287, 4402, 7010; and in the highest sense 'God' is the Divine Truth emanating from the Lord, 7268.

In the same author,

I will confess You with my whole heart; before the gods I will make melody to You. Psalms 138:1.

In the same author,

There is none like You among the gods O Lord. Psalms 86:8.

In the same author,

A great God is Jehovah, and a great King above all gods. Psalms 95:3.

In the same author,

You, O Jehovah, are [high] above all the earth; You are exceedingly exalted above all gods. Psalms 97:9.

In the same author,

I know that Jehovah is great, and our Lord is above all gods. Psalms 135:5.

So it is too that Jehovah is called Lord of lords and God of gods in Deuteronomy 10:17; Joshua 22:22; Psalms 136:2.

[4] The reason why it is said so many times that Jehovah is above all gods and is God of gods is that at that time a large number of gods were worshipped. Nations were distinguished from one another according to the gods they worshipped, each nation believing that its god was the highest of all. As a result of this the idea of a large number of gods was rooted in everyone's mind, though there was disagreement over which one of them was the greatest, as becomes quite clear from many places in the historical narratives of the Word. That idea was rooted in the minds of the Jews more than others, and this explains why it says so many times in the Word that Jehovah was greater than all gods and that He was King and God of gods. The fact that this idea of a large number of gods was rooted in the minds of the Jews more than other nations becomes quite clear from their frequent apostasy, when they turned to the worship of other gods, many instances of which are recorded in the historical books of the Word, such as Judges 2:10, 13, 17, 19; 3:5-7; 8:27, 33; 10:6, 10, 13; 18:14, 17-18, 20, 24, 31; I Sam. 7:3-4; 8:8; 1 Kings 14:23-24; 16:31-33; 18:20ff; 21:26; 22:53; 2 Kings 16:1, 10ff; 17:7, 15-17; 21:3-7, 21; 23:4-5, 7-8, 10-13; and elsewhere.

[5] The mind of that nation was so unsound that with their lips they declared belief in Jehovah alone, yet in their heart acknowledged other gods. This becomes perfectly clear from the consideration that they saw so many miracles in Egypt, and in addition so many after that - the division of the sea before them and the drowning of Pharaoh's army, the pillar of cloud and fire constantly appearing, the manna raining down from heaven every day, and the actual presence of Jehovah with such great majesty and awe on Mount Sinai. And having seen such miracles they declared openly that Jehovah alone was God. Yet only weeks later, merely because Moses delayed [coming down from the mountain], they asked for molded gods which they could adore. And also after Aaron had made them those people attended them with divine worship through a feast, burnt offerings and sacrifices, and dancing. From this it becomes clear that the worship of many gods remained fixed in their hearts. The fact that this nation was like this, more than any other nation on the entire earth, is also clear in Jeremiah,

Has a nation changed its gods, and My people changed their glory for what does not profit? Be astonished, O heavens, over this, and shudder, be in great trepidation. According to the number of your cities have your gods been, O Judah. Jeremiah 2:11-12, 28.

[6] The character of that nation is also such that they adore external things, and so idols, more than all other nations do; they have no desire whatever to know about internal things. For they are the most avaricious of all nations; and avarice, which with them is such that gold or silver is loved for its own sake and not for the sake of any useful purpose, is an extremely earthly desire. It drags the mind down completely to a physical level and submerges it in it; and it closes interior levels to such an extent that no faith or love whatever from heaven can enter them. This shows how greatly mistaken those people are who believe that that nation will be chosen again, or that the Lord's Church will pass to them again after all others have been cast aside, when in fact you will convert stones to faith in the Lord before you convert them. This belief that the Church will pass to them is again due to many places in the prophetical parts of the Word which speak of their future return. But such people do not know that in those places Judah, Jacob, or Israel is not used to mean that nation, but those among whom the Church resides.

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