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Judges 8

പഠനം

   

1 And the men of Ephraim said to him, What is this thing thou hast done to us, that thou calledst us not, when thou wentest to fight with Midian? And they disputed with him sharply.

2 And he said to them, What have I done now in comparison with you? Are not the gleanings of Ephraim better than the vintage of Abi-ezer?

3 Into your hands hath God delivered the princes of Midian, Oreb and Zeeb; and what was I able to do in comparison with you? Then their spirit was appeased toward him, when he said that word.

4 And Gideon came to the Jordan, [and] passed over, he and the three hundred men that were with him, faint, yet pursuing.

5 And he said to the men of Succoth, Give, I pray you, loaves of bread to the people that follow me, for they are faint; and I am pursuing after Zebah and Zalmunna, kings of Midian.

6 And the chief men of Succoth said, Are the hands of Zebah and Zalmunna already in thy hand, that we should give bread to thine army?

7 And Gideon said, Therefore when Jehovah delivers Zebah and Zalmunna into my hand, I will thresh your flesh with thorns of the wilderness and with briars.

8 And he went up thence to Penuel, and spoke to them in like manner. And the men of Penuel answered him as the men of Succoth had answered.

9 And he spoke also to the men of Penuel, saying, When I come again in peace, I will break down this tower.

10 Now Zebah and Zalmunna were in Karkor, and their camp with them, about fifteen thousand [men], all that were left of the whole camp of the children of the east; for there had fallen a hundred and twenty thousand men that drew sword.

11 And Gideon went up by the way of them that dwell in tents on the east of Nobah and Jogbehah, and smote the camp; for the camp was at its ease.

12 And Zebah and Zalmunna fled, and he pursued after them, and he took the two kings of Midian, Zebah and Zalmunna, and discomfited all the camp.

13 And Gideon the son of Joash returned from the battle, from the ascent of Heres.

14 And he caught a youth of the men of Succoth, and inquired of him; and he wrote down for him the chief men of Succoth, and the elders thereof, seventy-seven men.

15 And he came to the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna already in thy hand, that we should give bread to thy men that are weary?

16 And he took the elders of the city, and thorns of the wilderness and briars, and with them he taught the men of Succoth.

17 And he broke down the tower of Penuel, and slew the men of the city.

18 Then said he to Zebah and Zalmunna, What sort of men were they that ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the sons of a king.

19 And he said, They were my brethren, the sons of my mother. [As] Jehovah liveth, if ye had saved them alive, I would not slay you.

20 And he said to Jether his firstborn, Arise, slay them! But the youth drew not his sword; for he feared, because he was yet a youth.

21 Then Zebah and Zalmunna said, Rise thou, and fall on us; for as is the man, so is his strength. And Gideon arose, and slew Zebah and Zalmunna; and he took the moons that were on their camels' necks.

22 And the men of Israel said to Gideon, Rule over us, both thou, and thy son, and thy son's son also; for thou hast saved us from the hand of Midian.

23 And Gideon said to them, I will not rule over you, neither shall my son rule over you: Jehovah will rule over you.

24 And Gideon said to them, I would desire a request of you: give me every man the earrings of his booty; for they had golden earrings, because they were Ishmaelites.

25 And they said, We will willingly give [them]. And they spread a garment, and cast therein every man the earrings of his booty.

26 And the weight of the golden earrings that he requested was a thousand seven hundred [shekels] of gold; besides the moons, and eardrops, and the purple garments that were on the kings of Midian, and besides the chains that were about their camels' necks.

27 And Gideon made an ephod of them, and put it in his city, in Ophrah. And all Israel went thither a whoring after it; and it became a snare to Gideon, and to his house.

28 And Midian was subdued before the children of Israel, and they lifted up their heads no more. And the land had rest forty years in the days of Gideon.

29 And Jerubbaal the son of Joash went and dwelt in his house.

30 Now Gideon had seventy sons who had come out of his loins, for he had many wives.

31 And his concubine that was in Shechem, she also bore him a son, and he gave him the name of Abimelech.

32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abi-ezrites.

33 And it came to pass when Gideon was dead, that the children of Israel turned again, and went a whoring after the Baals, and set up Baal-Berith as their god.

34 And the children of Israel remembered not Jehovah their God, who had delivered them out of the hand of all their enemies on every side.

35 And they shewed no kindness to the house of Jerubbaal-Gideon, according to all the good that he had done to Israel.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #9905

ഈ ഭാഗം പഠിക്കുക

  
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9905. 'And you shall put into the breastplate of judgement the Urim and Thummim' means the radiance of Divine Truth from the Lord in last and lowest things. This is clear from the meaning of 'the breastplate of judgement' as Divine Truth shining forth from the Lord's Divine Good, dealt with in 9857; and from the meaning of 'the Urim and Thummim' as the light and radiance from there. The reason why light and radiance are meant by 'the Urim and Thummim' is that through the stones in the breastplate varying radiations of the light of heaven were emitted, these being determined by the answers given through them. This also explains why they assumed different colours. For the Divine Truth emanating from the Lord's Divine Good manifests itself to the angels as light; it is the source of all the light of heaven. The colours from it, which are modifications of that light among the angels, are variations of intelligence and wisdom among them; for all wisdom and intelligence is a product of that Divine Truth or light. From this it may be recognized that radiations of that light in various colours are the medium through which Divine Truths coming as answers present themselves in the heavens. A similar function was served by the Urim and Thummim when God was asked something. But it should be remembered that whenever a radiance was seen in them the answer was declared at the same time by an audible voice. This declaration was made through angels, to whom what they declared had been revealed by the Lord through such a radiance; for as has been stated, this is how Divine Truths coming as answers present themselves in heaven.

[2] The light of heaven is Divine Truth emanating from the Lord's Divine Good, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407, 9570, 9571 (end).

Colours appear in heaven, being modifications of that light among the angels, and so variations of intelligence and wisdom among them, 3993, 4530, 4677, 4742, 4922, 9466, 9467, 9865.

[3] The meaning of the words 'Urim' and 'Thummim' also goes to show that all this is so; for 'Urim' means a shining fire, and 'Thummim' the radiance from it. A shining fire is the Divine Truth emanating from the Divine Good of the Lord's Divine Love, and the radiance is that Truth on last and lowest levels, thus in effects. It should be recognized however that 'Thummim' in the Hebrew language means wholeness; it is in the angelic language that it means radiance. The expression 'in the angelic language' is used because when angels talk to one another they are thinking of the very essence of some matter as perceived deep within themselves, thus they speak in terms of its essential nature. What they express flows from those insights into appropriate sounds audible to the angels alone. The appropriate sound for the radiance of Divine Truth is Thummim. This then is the source of the term. Angels have a similar understanding of the word thum, meaning that which is whole or wholeness, whenever someone reads it in the Hebrew language. This explains why in the internal sense of the Word 'that which is whole' is used to mean Divine Truth on the level of effects, which is a life led in keeping with Divine commandments, as is made clear in a large number of places in the Word, such as Joshua 24:14; Judges 9:16, 19; Psalms 25:21; 37:37; 84:11; 101:2; 119:1.

[4] This also explains why the Urim and Thummim are called the judgement of the children of Israel, as well as the breastplate of judgement, and also the judgement of the Urim; for 'judgement' means Divine Truth in doctrine and life, see above in 9857. From all this it may now become clear that by means of the Urim and Thummim, that is, by means of the radiance produced by the light of heaven, the breastplate revealed Divine Truths in the natural sphere, thus on last and lowest levels. A like radiance also presents itself in the minds of those who are guided by truths springing from good. This radiance declares to them, so to speak provides the answers, when with heartfelt desire they seek to know what is true and love it as that which is good. That this kind of radiance is the means by which Divine Truth from heaven is revealed in the natural man of those who are enlightened by the Word is something which the world has no idea of, because the world does not know of any light from heaven that shines in the human understanding. But I have been allowed to realize and actually see that all this is so.

[5] In addition it should be recognized that this radiance appears on last and lowest levels because all forms of light from the Divine reach right down to the furthest ends; and since they reach down that far they also shine in them and from them. This now explains why the breastplate was placed over the ephod and above the girdle of it; for the ephod represented Divine Truth on last and lowest levels, 9824, while its girdle represented a common bond that existed to hold all things in connection, 9828, 9837. This is why verse 28 of the present chapter says, And they shall tie the breastplate from its rings to the rings of the ephod, so that it is above the girdle of the ephod and the breastplate will not come away from upon the ephod. The reason why the names of the sons of Israel were in addition engraved [on the stones] was that the twelve tribes also represented all aspects of Divine Good and Truth in the heavens, consequently heaven and all the communities there, though that representation varied according to the order in which they are mentioned in the Word, see 3858, 3862, 3926, 3939, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7973, 7996, 7997.

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