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Judges 6

Სწავლა

   

1 And the children of Israel did evil in the eyes of the Lord; and the Lord gave them up into the hand of Midian for seven years.

2 And Midian was stronger than Israel; and because of the Midianites, the children of Israel made holes for themselves in the mountains, and hollows in the rocks, and strong places.

3 And whenever Israel's grain was planted, the Midianites and the Amalekites and the people of the east came up against them;

4 And put their army in position against them; and they took all the produce of the earth as far as Gaza, till there was no food in Israel, or any sheep or oxen or asses.

5 For they came up regularly with their oxen and their tents; they came like the locusts in number; they and their camels were without number; and they came into the land for its destruction.

6 And Israel was in great need because of Midian; and the cry of the children of Israel went up to the Lord.

7 And when the cry of the children of Israel, because of Midian, came before the Lord,

8 The Lord sent a prophet to the children of Israel, who said to them, The Lord the God of Israel, has said, I took you up from Egypt, out of the prison-house;

9 And I took you out of the hands of the Egyptians and out of the hands of all who were cruel to you, and I sent them out by force from before you and gave you their land;

10 And I said to you, I am the Lord your God; you are not to give worship to the gods of the Amorites in whose land you are living, but you did not give ear to my voice.

11 Now the angel of the Lord came and took his seat under the oak-tree in Ophrah, in the field of Joash the Abiezrite; and his son Gideon was crushing grain in the place where the grapes were crushed, so that the Midianites might not see it.

12 And the angel of the Lord came before his eyes, and said to him, the Lord is with you, O man of war.

13 Then Gideon said to him, O my lord, if the Lord is with us why has all this come on us? And where are all his works of power, of which our fathers have given us word, saying, Did not the Lord take us out of Egypt? But now he has given us up, handing us over to the power of Midian.

14 And the Lord, turning to him, said, Go in the strength you have and be Israel's saviour from Midian: have I not sent you?

15 And he said to him, O Lord, how may I be the saviour of Israel? See, my family is the poorest in Manasseh, and I am the least in my father's house.

16 Then the Lord said to him, Truly, I will be with you, and you will overcome the Midianites as if they were one man.

17 So he said to him, If now I have grace in your eyes, then give me a sign that it is you who are talking to me.

18 Do not go away till I come with my offering and put it before you. And he said, I will not go away before you come back.

19 Then Gideon went in and made ready a young goat, and with an ephah of meal he made unleavened cakes: he put the meat in a basket and the soup in which it had been cooked he put in a pot, and he took it out to him under the oak-tree and gave it to him there.

20 And the angel of God said to him, Take the meat and the unleavened cakes and put them down on the rock over there, draining out the soup over them. And he did so.

21 Then the angel of the Lord put out the stick which was in his hand, touching the meat and the cakes with the end of it; and a flame came up out of the rock, burning up the meat and the cakes: and the angel of the Lord was seen no longer.

22 Then Gideon was certain that he was the angel of the Lord; and Gideon said, I am in fear, O Lord God! for I have seen the angel of the Lord face to face.

23 But the Lord said to him, Peace be with you; have no fear: you are in no danger of death.

24 Then Gideon made an altar there to the Lord, and gave it the name Yahweh-shalom; to this day it is in Ophrah of the Abiezrites.

25 The same night the Lord said to him, Take ten men of your servants and an ox seven years old, and after pulling down the altar of Baal which is your father's, and cutting down the holy tree by its side,

26 Make an altar to the Lord your God on the top of this rock, in the ordered way and take the ox and make a burned offering with the wood of the holy tree which has been cut down.

27 Then Gideon took ten of his servants and did as the Lord had said to him; but fearing to do it by day, because of his father's people and the men of the town, he did it by night.

28 And the men of the town got up early in the morning, and they saw the altar of Baal broken down, and the holy tree which was by it cut down, and the ox offered on the altar which had been put up there.

29 And they said to one another, Who has done this thing? And after searching with care, they said, Gideon, the son of Joash, has done this thing.

30 Then the men of the town said to Joash, Make your son come out to be put to death, for pulling down the altar of Baal and cutting down the holy tree which was by it.

31 But Joash said to all those who were attacking him, Will you take up the cause of Baal? will you be his saviour? Let anyone who will take up his cause be put to death while it is still morning: if he is a god, let him take up his cause himself because of the pulling down of his altar.

32 So that day he gave him the name of Jerubbaal, saying, Let Baal take up his cause against him because his altar has been broken down.

33 Then all the Midianites and the Amalekites and the people of the east, banding themselves together, went over and put up their tents in the valley of Jezreel.

34 But the spirit of the Lord came on Gideon; and at the sound of his horn all Abiezer came together after him.

35 And he sent through all Manasseh, and they came after him; and he sent to Asher and Zebulun and Naphtali, and they came up and were joined to the others.

36 Then Gideon said to God, If you are going to give Israel salvation by my hand, as you have said,

37 See, I will put the wool of a sheep on the grain-floor; if there is dew on the wool only, while all the earth is dry, then I will be certain that it is your purpose to give Israel salvation by my hand as you have said.

38 And it was so: for he got up early on the morning after, and twisting the wool in his hands, he got a basin full of water from the dew on the wool.

39 Then Gideon said to God, Do not be moved to wrath against me if I say only this: let me make one more test with the wool; let the wool now be dry, while the earth is covered with dew.

40 And that night God did so; for the wool was dry, and there was dew on all the earth round it.

   

კომენტარი

 

Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(რეკომენდაციები: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 4292

შეისწავლეთ ეს პასაჟი.

  
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4292. In the internal historical sense 'he said, Your name will no longer be called Jacob, but Israel' means that they could not as [the descendants of] Jacob play the representative part, except by virtue of the new nature that was imparted to them. This becomes clear from the meaning of 'Jacob' in the Word as his descendants, dealt with above in 4281, and from the meaning of 'name' as the essential nature, dealt with immediately above in 4291. The new nature itself is meant by 'Israel' in the internal sense, for 'Israel' is the celestial-spiritual man and consequently the internal man, 4286. And since 'Israel' means the celestial-spiritual man, and so the internal man, 'Israel' also means the internal spiritual Church. For whether you use the expression spiritual man or spiritual Church, it amounts to the same thing because any spiritual person in particular is the Church, even as many are in general. If the individual person in particular were not the Church, no Church in general could exist. The expression Church is used in everyday language to describe a congregation in general; but each member of the congregation must be a Church if that greater Church is to exist. Every general whole incorporates parts that are like that whole.

[2] The implications of this particular matter - the inability of [the descendants on Jacob to play the representative part, except by virtue of the new nature imparted to them, meant by 'Israel' - are as follows: It was specifically Jacob's descendants who were to represent the Church but not specifically Isaac's since Isaac's descended not only through Jacob but also through Esau. Still less was it specifically Abraham's, for Abraham's descended not only through Jacob but also through Esau, and likewise through Ishmael, as well as through his sons by his second wife Keturah, who were Zimran, Jokshan, Medan, Midian, Ishbak, Shuah, and the sons of these, see Genesis 25:1-4. Now because Jacob's descendants insisted that they should be representative, as shown just above in 4290, they could not represent as Jacob, or as Isaac, or as Abraham. The reason why they could not do so as Jacob was that 'Jacob' represented the external aspect of the Church, but not the internal. And they could not do so as Isaac at the same time or as Abraham at the same time for the reason advanced immediately above.

[3] So that they could represent the Church therefore, a new name had inevitably to be given to Jacob, and through that name a new nature, which new nature was to be a sign of the internal spiritual man, or what amounts to the same, of the internal spiritual Church. That new nature is meant by 'Israel'. Every Church of the Lord is internal and external, as has been shown several times already, the internal Church being that which is represented, the external that which represents. The internal Church is also either spiritual or else celestial, the internal spiritual Church being represented by 'Israel', but the internal celestial Church at a later time by 'Judah'. Therefore a division also took place, and the Israelites became a kingdom on their own and the Jews another on their own. But these matters will in the Lord's Divine mercy be discussed later on. From this it is evident that 'Jacob', that is, Jacob's descendants, could not represent the Church as Jacob, for that would have been to represent solely the external aspect of the Church. They had to do so as Israel as well because 'Israel' is the internal aspect.

[4] It has been shown in various places already that it is the internal which is represented and the external which represents, as may also be seen in the human being. A person's speech represents his thought, and a person's action represents his will. Speech and action are the external aspects of the person, thought and will the internal. In addition the various looks seen on a person's face represent both, that is to say, both his thought and his will. It is well known to everyone that the looks on a person's face are representative, for the looks on the faces of people who are sincere enable their interior states to be seen. In short, every part of the body represents some facet of a person's inclination (animus) and mind (mens).

[5] It is similar with the external aspects of the Church, for these are like the body, while its internal aspects are like the soul. There were, for example, the altars and the sacrifices on them, which, as is well known, were external things. There was likewise the bread of the presence, also the lampstand with its lamps, as well as the fire that was kept burning all the time. Anyone can recognize that these external things represented internal ones, as likewise did everything else of a ritual nature. The fact that these external things could not represent anything external, only what was internal, becomes clear from the considerations introduced already. So 'Jacob' could not represent as Jacob, because 'Jacob' means the external aspect of the Church, but he could do so as Israel because 'Israel' means its internal aspect. This is what is meant by a new nature being imparted to enable the descendants of Jacob to play the representative part.

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