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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 #8301

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8301. Who is like Thee, O Jehovah, among the gods. That this signifies that all truth of good proceeds from the Divine Human of the Lord, is evident from the signification of “gods,” as being truths (see n. 4402, 7268, 7873), here truths from good, because comparison is made with Jehovah, for it is said “who is like Thee, O Jehovah, among the gods?” (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.) That the Divine Human is here meant by “Jehovah,” is because in this song the subject treated of is the salvation of those who had been of the spiritual church, by the coming of the Lord into the world, and by His Divine Human then (n. 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8054). That by these words is signified that all the truth of good proceeds from the Divine Human of the Lord, is because truths can proceed from everybody; but the truths of good only from the Lord, consequently from those who are in good from the Lord. Truths separate from good are indeed thought and spoken by those who are in persuasive faith and nevertheless in a life of evil, and likewise by many others within the church; but these truths are not of good, thus do not proceed from the Lord, but from themselves.

[2] That truths from good proceed from the Lord can be seen from the fact that the Lord is good itself, because He is love itself; from this proceeds truth, like light from the flame of the sun; and this truth is like the light in the time of spring and summer, which has heat in its bosom, and causes all things of the earth as it were to receive life; whereas the truth which is not from good is like the light in the time of winter, when all things of the earth die. That “gods” denote the truths of good, is because by “gods” in a good sense are meant the angels, who are called “gods” because they are substances or forms recipient of truth in which is good from the Lord.

[3] Angels, and consequently the truths of good which are from the Lord, are also meant by “gods” in David:

God standeth in the assembly of God, He shall judge in the midst of the gods, I said, Ye are gods, and all of you sons of the Most High (Psalms 82:1, 6).

That the truths which proceed from the Lord are what are here meant by “gods,” is evident from the fact that it is first said “the assembly of God,” in the singular number; and afterward, “in the midst of the gods.” (That “God” is mentioned in the Word where truth is treated of, see n. 2769, 2807, 2822, 3921, 4287, 4402, 7010; and that “God” in the supreme sense denotes the Divine truth proceeding from the Lord, n. 7268.) In the same:

I will confess to Thee in my whole heart, before the gods will I sing psalms to Thee (Psalms 138:1).

There is none like Thee among the gods, O Lord (Psalms 86:8).

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

Thou, Jehovah, art high above all the earth; Thou art exalted exceedingly above all gods (Psalms 97:9).

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

Therefore also Jehovah is called “Lord of lords and God of gods” (Deuteronomy 10:17 Josh. 22:22; Psalms 136:2-3).

[4] That it is so often said that “Jehovah is above all gods,” and that He is “God of gods,” is because at that time many gods were worshiped, and the nations were distinguished by the gods whom they worshiped, and each nation believed that its own god was the supreme of all, and because from this the idea of a plurality of gods was seated in all minds, and it was disputed which of them was the greater, as can be sufficiently evident from the historicals of the Word in many passages; and this opinion was seated in the minds of the Jews above others, for which reason it is so often said in the Word that “Jehovah is greater than all gods,” and that “He is King,” and “God of gods.” That this opinion concerning many gods was seated in the minds of the Jews above other nations, can be sufficiently evident from their frequent apostasy to the worship of other gods, of which frequently in the historic books of the Word (see Judges 2:10-13, 17, 19; 3:5-7, 8:27, 33; 10:6, 10, 13; 18:14, 17-18, 20, 24, 31; 1 Samuel 7:3-4; 8:8; 1 Kings 14:23-24; 16:31-33; 18:20; 21:26; 22:53; 2 Kings 16:1, 10; 17:7, 15-17; 21:3-7, 21; 23:4-5, 7-8, 10-13).

[5] That nation was so demented that they confessed Jehovah solely with the mouth; but nevertheless at heart they acknowledged other gods, as can be clearly seen from the fact that after they had seen so many miracles in Egypt, and so many also afterward: the sea divided before them, and the army of Pharaoh immersed therein; the pillar of cloud and of fire continually appearing; the manna raining down daily from heaven; and the very presence of Jehovah with majesty and with terror so great upon Mount Sinai; and after they had uttered a confession that Jehovah alone is God, nevertheless after some weeks, merely because Moses delayed, they demanded for themselves molten gods to worship, and when these gods were made by Aaron, paid them divine worship by a feast, by burnt-offerings and sacrifices, and by dances. From this it can be seen that the worship of many gods clung to their hearts. That this nation was of such a character above every other nation in the whole earth, is also evident in Jeremiah:

Hath a nation changed gods? and My people hath changed its glory for that which doth not profit. Be ye amazed, O heavens, at this, and shudder ye, be ye in exceeding trepidation: according to the number of thy cities were thy gods, O Judah (2:11-12, 28).

Moreover the native quality of that nation is such that above all other nations they adore external things, thus idols, and are unwilling to know anything whatever about internal things. For they are the most avaricious of all nations; and avarice such as theirs, which loves gold and silver for the sake of gold and silver, and not for the sake of any use, is an affection in the highest degree earthly, which drags down the mind wholly to the body, and immerses it therein, and so completely closes the interiors that it is utterly impossible for anything of faith and love from heaven to enter. From this it is evident how greatly those err who believe that that nation will be again chosen, or that the church of the Lord will again pass to them, all others being rejected; when yet it would be more easy to convert stones, rather than them, to faith in the Lord. It is believed that the church will again pass to them, because in the prophetics of the Word it is said in many passages that they are to return. But it is not known that in these passages, by “Judah,” by “Jacob,” and by “Israel,” is not meant that nation, but those with whom is the church.

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

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Arcana Coelestia #2921

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2921. My lord, thou art a prince of God in the midst of us. That this signifies the Lord as to the good and truth Divine with them, is evident from the signification of “lord,” and of a “prince of God;” and from the signification of “in the midst of us.” That it is said “Lord” where good is treated of, is evident from the Word of the Old Testament; for there Jehovah is now called Jehovah, now God, now Lord, now Jehovah God, now the Lord Jehovih, now Jehovah Zebaoth; and this from a hidden cause which can be known only from the internal sense. In general, when the subject is the celestial things of love, or good, it is said “Jehovah;” but when it is the spiritual things of faith, or truth, it is said “God;” when both together are treated of, it is said “Jehovah God;” but when the Divine power of good or omnipotence is treated of, it is said “Jehovah Zebaoth,” that is, “Jehovah of Armies,” and likewise “Lord,” so that “Jehovah Zebaoth” and “Lord” are of the same sense and signification. From this, namely, the power of good, men and angels are also called “lords;” and in the opposite sense those are called “servants” in whom there is no power, or who have power from the former. From all this it may be seen that here “my lord” in the internal sense signifies the Lord as to good; which will be illustrated from the Word in the passages that follow. “Prince of God,” however, signifies the Lord as to the power of truth, or as to truth; as is evident from the signification of a “prince,” or of “princes,” as being primary truths (see n. 1482, 2089); and also from its being said “prince of God,” for it is said “God” where truth, and “Jehovah” where good is treated of, (see n. 2586, 2769, 2807, 2822). That “in the midst of us” means among them, or with them, is evident without explication.

[2] That in the Word of the Old Testament “Jehovah Zebaoth” and “Lord” are of the same sense and signification, is evident in Isaiah:

The zeal of Jehovah Zebaoth shall perform this; the Lord sent a word into Jacob, and it hath fallen on Israel (Isaiah 9:7-8).

And in another place:

A mighty king shall rule over them, saith the Lord, Jehovah Zebaoth (Isaiah 19:4).

In Malachi:

Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire; behold He cometh, saith Jehovah Zebaoth (Malachi 3:1).

Still more plainly in Isaiah:

I saw the Lord sitting upon a throne high and lifted up; above Him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth. Woe is me, for I am undone, for mine eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord (Isaiah 6:1, 3, 5, 8);

from which it is plain that “Jehovah Zebaoth” and “the Lord” have the same meaning.

[3] But the name “Lord Jehovih” is used especially when the aid of omnipotence is sought and implored as in Isaiah:

Say unto the cities of Judah, Behold your God. Behold the Lord Jehovih will come in a strong one, and His arm shall rule for Him; behold His reward is with Him and His work before Him. He shall feed His flock like a shepherd (Isaiah 40:9-11).

That the name “Lord Jehovih” is used when such aid is sought, may be seen further in Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, (Isaiah 50:7)9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and frequently elsewhere.

[4] And besides this in the Word of the Old Testament the name “Lord” involves the like as “Jehovah,” namely, that it is said “Lord” when good is treated of; wherefore also “Lord” is similarly distinguished from “God” as “Jehovah” is distinguished from “God.” As in Moses:

Jehovah your God, He is God of gods and Lord of lords (Deuteronomy 10:17).

In David:

Give thanks unto the God of gods, for His mercy is forever; give thanks unto the Lord of lords, for His mercy is forever (Psalms 136:1-3).

[5] But in the Word of the New Testament, with the Evangelists and in Revelation, “Jehovah” is nowhere named; but instead of “Jehovah” it is said “Lord,” and this from hidden causes of which we shall speak below. That in the Word of the New Testament it is said “Lord,” instead of “Jehovah” is very plain in Mark:

Jesus answered, The first of all the commandments is, Hear O Israel, The Lord our God is one Lord; therefore thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy thought, and from all thy strength (Mark 12:29-30).

The same is thus written in Moses:

Hear O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deuteronomy 6:4-5); where it is plain that “the Lord” is said instead of “Jehovah.” So too in John:

I saw and behold there was a throne set in heaven, and one sitting upon the throne; and round about the throne four animals full of eyes before and behind; each one of them had six wings round about, and was full of eyes within; and they said, Holy, holy, holy, Lord God Almighty (Revelation 4:2, 6 (Revelation 4:6), 8).

But in Isaiah we read:

I saw the Lord sitting upon a throne high and lifted up. Above him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth (Isaiah 6:1, 3, 5, 8).

Here “the Lord” is said instead of “Jehovah”; or “the Lord God Almighty” instead of “Jehovah Zebaoth” (that the “four animals” are seraphim or cherubim is plain in Ezekiel, 1:5, 13-15, 19; 10:15). That “the Lord” in the New Testament is “Jehovah” is also evident from many other passages as in Luke:

There appeared to Zacharias an angel of the Lord (Luke 1:11);

an “angel of the Lord” meaning an “angel of Jehovah.”

In the same:

The angel said to Zacharias concerning his son, Many of the sons of Israel shall he turn unto the Lord their God (Luke 1:16);

“unto the Lord their God” meaning “unto Jehovah God.” In the same:

The angel said to Mary concerning Jesus, He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto Him the throne of David (Luke 1:32);

“the Lord God” here is instead of “Jehovah God.” In the same:

Mary said, My soul doth magnify the Lord, and my spirit hath exalted itself upon God my savior (Luke 1:46-47);

here too “the Lord” is instead of “Jehovah.” In the same:

Zacharias prophesied, saying, Blessed be the Lord God of Israel (Luke 1:68);

“the Lord God” is instead of “Jehovah God.” In the same:

An angel of the Lord stood by the shepherds; and the glory of the Lord shone round about them (Luke 2:9);

an angel of “the Lord,” and the glory of “the Lord,” instead of an angel of “Jehovah,” and the glory of “Jehovah.”

In Matthew:

Blessed is he that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; John 12:13);

“in the name of the Lord,” instead of “in the name of Jehovah.” Besides many other passages as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden causes of their calling Jehovah “the Lord” were the following. If at that time it had been said that the Lord was the Jehovah so often named in the Old Testament (see n. 1736), men would not have accepted it, for they would not have believed it; and moreover the Lord did not become Jehovah as to the Human also until He had completely united the Divine Essence to the Human Essence, and the Human to the Divine (see n. 1725, 1729, 1733, 1745, 1815, 2156, 2751). The full unition was accomplished after the last temptation, which was that of the cross; and for this reason, after the resurrection the disciples always called Him “the Lord” (John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20); and Thomas said, “My Lord and my God” (John 20:28). And because the Lord was the Jehovah so often named in the Old Testament, He therefore also said to the disciples:

Ye call Me Master and Lord, and ye say well, for I am (John 13:13-14, 16);

and these words signify that He was Jehovah God; for He is here called “Lord” as to good, and “Master” as to truth. That the Lord was Jehovah is also meant by the words of the angel to the shepherds:

Unto you is born this day a Saviour who is Christ the Lord (Luke 2:11);

He is called “Christ” as the Messiah, the Anointed, King; and “Lord” as Jehovah; “Christ” in respect to truth, and “Lord” in respect to good. One who does not closely study the Word could not know this, for he would think that our Savior was called Lord, like others, from the common title of reverence; when yet He was so called because He was Jehovah.

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