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Judges 9

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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.

   

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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 #4735

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4735. 'Do not shed blood' means not to do violence to what is holy. This is clear from the meaning of 'blood' as that which is holy, dealt with below, and therefore 'shedding blood' means doing violence to it. Everything holy in heaven proceeds from the Lord's Divine Human, as consequently does everything holy in the Church. For this reason to prevent people from doing violence to that which is holy the Lord instituted the Holy Supper, in which it is explicitly declared that the bread there is His flesh and the wine His blood, thus that His Divine Human is the source of that which is holy in the Holy Supper. Among the Ancients 'flesh and blood' meant the human proprium, for that which is human consists of flesh and blood. This explains what the Lord said to Simon,

Blessed are you, for flesh and blood has not revealed this to you, but My Father who is in heaven. Matthew 16:17.

Therefore the flesh and blood meant in the Holy Supper by the bread and wine are the Lord's Human Proprium. The Lord's actual Proprium which He acquired to Himself by His own power is Divine. His Proprium was since His conception that which He had from Jehovah His Father and was Jehovah Himself, and therefore the Proprium which He acquired to Himself within the Human was Divine. It is this Divine Proprium within the Human that is called flesh and blood, 'flesh' being His Divine Good, 3813, 'blood' Divine Truth that goes with Divine Good.

[2] The Lord's Human, now that it has been glorified or made Divine, cannot be thought of as something merely human but as Divine Love within a human form. This is more true of Him than it is of angels, who - when they come to be seen, as I myself have seen them - are seen as forms of love and charity taking on a human appearance, the Lord enabling this to be so. For it was by Divine Love that the Lord made His Human Divine, even, as has been stated, as heavenly love serves to make someone an angel after death, so that he too is seen as a form of love and charity taking on a human appearance. From this it is evident that in the celestial sense the Lord's Divine Human means Divine Love itself, which is a love directed towards the whole human race whom He wishes to save, making them blessed and happy for ever, and to whom He wishes to impart, insofar as its members can accept it, what is His and is Divine, so that it becomes their own. This love, and man's reciprocated love to the Lord as well as his love towards the neighbour, are meant and represented in the Holy Supper, Divine celestial love by the flesh or bread in it and Divine spiritual love by the blood or wine.

[3] From all this one may now see what is meant by eating the Lord's flesh and drinking His blood in John,

I am the living bread which came down from heaven. If anyone eats of this bread he will live for ever. But the bread which I shall give is My flesh. Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and drank His blood you will have no life in you. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. This is the bread which came down from heaven. John 6:50-58.

Because 'flesh' and 'blood' mean the Divine Celestial and the Divine Spiritual that proceed from the Lord's Divine Human, as has been stated, or what amounts to the same, mean Divine Good and Divine Truth that proceed from His Love, 'eating' and 'drinking' mean making these things one's own. They become one's own through the life of love and charity which is also the life of faith. For 'eating' means making good one's own, and 'drinking' making truth one's own, see 2187, 3069, 3168, 3513, 3596, 3734, 3832, 4017, 4018.

[4] Because 'blood' in the celestial sense means the Divine Spiritual or Divine Truth proceeding from the Lord's Divine Human, it therefore means that which is holy, for Divine Truth proceeding from the Lord's Divine Human is Holiness itself. There is no other Holiness, nor any other source of it.

[5] As regards 'blood' meaning that Holiness, this may be seen from many places in the Word, of which let the following be quoted here: In Ezekiel,

Son of man, thus said the Lord Jehovih, Say to every bird of the air, to every wild animal of the field, Assemble and come, gather yourselves from all around to My sacrifice which I am sacrificing for you, a great sacrifice upon the mountains of Israel, so that you may eat flesh and drink wine. You will eat the flesh of the mighty, and drink the blood of the princes of the earth - rams, lambs, and he-goats, all of them fatlings of Bashan. And you will eat fat till you are glutted and drink blood till you are drunk, from My sacrifice which I will sacrifice for you. You will be glutted at My table with horse and chariot, with the mighty, and with every man of war. Thus will I set My glory among the nations. Ezekiel 39:17-21.

This refers to the calling together of all people to the Lord's kingdom, and specifically to the establishment of the Church among gentiles. 'Eating flesh and drinking wine' means making Divine Good and Divine Truth one's own, and so making one's own the Holiness which proceeds from the Lord's Divine Human. Is there anyone who cannot see that here in the references to their eating the flesh of the mighty and drinking the blood of the princes of the earth, and their being glutted with horse, chariot, the mighty, and every man of war, 'flesh' is not used to mean flesh nor 'blood' to mean blood?

[6] Similarly in John,

I saw an angel standing in the sun, who called out with a loud voice, saying to all the birds flying in mid-heaven, Come, gather yourselves together to the supper of the Great God, so that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and those seated on them, and the flesh of all, free men and slaves, small and great. Revelation 19:17-18.

Can anyone ever understand these things unless he knows what 'flesh' means in the internal sense, or what 'kings', 'captains', 'mighty men', 'horses', 'those seated on them', 'free men and slaves' mean?

[7] Also in Zechariah,

He will speak peace to the nations; His dominion will be from sea to sea, and from the River even to the ends of the earth As for you also, through the blood of your covenant I will let out your bound ones from the pit. Zechariah 9:10-11.

This refers to the Lord. 'The blood of the covenant' is Divine Truth proceeding from His Divine Human and is the Holiness itself which has gone out from Him since He was glorified. This Holiness is that which is also called the Holy Spirit, as is evident in John,

Jesus said, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the Scripture has said, Out of his belly will flow rivers of living water. This He said about the spirit which those believing in Him were to receive; for the Holy Spirit was not yet because Jesus was not yet glorified. John 7:37-39.

As regards the holiness proceeding from the Lord being 'the spirit', see John 6:63.

[8] Further to 'blood' meaning the holiness proceeding from the Lord's Divine Human - in David,

From deceit and from violence He will redeem 1 their soul, and precious will their blood be in His eyes. Psalms 72:14.

'Precious blood' stands for the holiness which they are to receive. In John,

These are they who are coming out of the great tribulation, and have washed their robes, and have made their robes white in the blood of the Lamb. Revelation 7:14.

And in the same author,

They have conquered the dragon by the blood of the Lamb and by the Word of their testimony; and they did not love their soul even to death. Revelation 12:11.

[9] The Church at the present day knows no more than this, that 'the blood of the Lamb' here means the Lord's passion, for it believes that people are saved solely through the Lord's passion and that it was to endure this that He was sent into the world, a belief which may be enough for the simple who are incapable of grasping interior arcana. The Lord's passion was the last stage of His temptation, by which He fully glorified His Humanity, Luke 24:26; John 12:23, 27-28; 13:31-32; 17:1, 4-5. But 'the blood of the Lamb' here in Revelation is the same as the Divine Truth or that which is holy proceeding from His Divine Human, and so is the same as 'the blood of the covenant' referred to just above, and also in Moses,

[10] Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Then Moses took the blood and sprinkled it over the people. and said, Behold the blood of the covenant which Jehovah has made with you, upon all these words. Exodus 24:7-8.

'The book of the covenant' was Divine Truth as it existed with them at that time, which Truth was corroborated by means of the blood that bore witness to the fact that such Truth proceeded from His Divine Human.

[11] In the ritual requirements of the Jewish Church 'blood' meant nothing other than the holiness proceeding from the Lord's Divine Human. When people were being consecrated blood was therefore used to effect this, as when Aaron was consecrated along with his sons. At that time the blood was sprinkled over the horns of the altar, the residue being poured out at the base of it. Some was also put on the tip of their right ear, on their right thumb and the big toe of their right foot, and on their vestments, Exodus 29:12, 16, 20-21; Leviticus 8:15, 19, 23, 30. And when Aaron went within the veil to the mercy-seat the blood had also to be sprinkled with his finger seven times over the east side of the mercy-seat, Leviticus 16:12-15. Likewise in all other consecrations, as well as expiations and cleansings, mentioned in Exodus 12:7, 13, 22; 30:10; Leviticus 1:5, 11, 15; 3:2 , 8, 13; 4:6-7, 17-18, 25, 30, 34; 5:9; 6:27-28; 14:14-19, 25-30; 16:12-15, 18-19; Deuteronomy 12:27.

[12] As 'blood' in the genuine sense means that which is holy, so in the contrary sense 'blood' and 'bloods' mean things which bring violence to it. This is because 'shedding innocent blood' means doing violence to that which is holy. For the same reason too infamous deeds in life and profane acts of worship are called 'blood'. The fact that such things are meant by 'blood' and 'bloods' is clear from the following places: In Isaiah,

When the Lord will have washed the excrement of the daughters of Zion and washed away the blood of Jerusalem from its midst by a spirit of judgement and by a spirit of purging. Isaiah 4:4.

In the same prophet,

The waters of Dimon are full of blood. Isaiah 15:9.

In the same prophet,

Your hands are defiled with blood, and your fingers with iniquity. Their feet run to evil, and they hasten to shed innocent blood; their thoughts are thoughts of iniquity. Isaiah 59:3, 7.

In Jeremiah,

Yes, in your skirts the blood of poor innocent souls is found. Jeremiah 2:34.

[13] In the same prophet,

For the sins of the prophets, the iniquities of the priests who shed in the midst of Jerusalem the blood of the righteous. They went astray blind in the streets, they are defiled with blood. Things which have no power they touch with their garments. Lamentations 4:13-14.

In Ezekiel,

I passed by you and saw you weltering in your blood, 2 and I said to you, Live in your blood; 2 I indeed said to you, Live in your blood'. I washed you with water and washed away your blood 2 from upon you, and anointed you with oil. Ezekiel 16:6, 9.

In the same prophet,

You, son of man, will you dispute with the city of blood? 2 Declare to her all her abominations. By your blood which you have shed you have become guilty, and by the idols which you have made you are defiled. Behold, the princes of Israel, each according to his power, 3 have been among you and have shed blood. Men of intrigue have been among you, [ready] to shed blood, and among you have eaten on the mountains. Ezekiel 22:2-4, 6, 9.

In Moses,

If anyone sacrifices anywhere else than on the altar at the tent of meeting it shall be [regarded as] blood, and as though he had shed blood. Leviticus 17:1-9.

[14] Truth that has been falsified and rendered profane is meant in the following references to 'blood': In Joel,

I will give portents in the heavens and on earth, blood and fire, and columns of smoke. The sun will be turned into thick darkness, and the moon into blood, before the great and terrible day of Jehovah comes. Joel 2:30-31.

In John,

The sun became black as sackcloth made of hair, and the full moon became like blood. Revelation 6:12.

In the same author,

The second angel sounded, and as it were a great mountain burning with fire was thrown into the sea, and a third part of the sea became blood. Revelation 8:8.

In the same author,

The second angel poured out his bowl into the sea, and it became like the blood of one dead, from which every living soul died in the sea. The third angel poured out his bowl into the rivers and into the fountains of water, and blood was made. Revelation 16:3-4.

[15] A similar meaning occurs in the turning of the rivers, pools and ponds in Egypt into blood, Exodus 7:15-22, for 'Egypt' means knowledge which enters of its own accord into heavenly arcana and as a consequence perverts Divine truths, refuses to accept them, and renders them profane, 1164, 1165, 1186. Being Divine ones, all the miracles performed in Egypt embodied the same kind of meanings. 'The rivers' which were turned into blood means the truths that go with intelligence and wisdom, 108, 109, 3051, as likewise do 'waters', 680, 2702, 3058, and 'springs', 2702, 3096, 3424. 'Seas' means factual truths taken as a single whole, 28. 'The moon', which, it is also said, is to be turned into blood, means Divine Truth, 1529-1531, 2495, 4060. From this it is evident that the turning of the moon, sea, springs, waters, and rivers into blood means Truth that has been falsified and rendered profane.

Fußnoten:

1. The Latin means bring back (imperative singular), but the Hebrew means He will redeem.

2. literally, bloods

3. literally, arm

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