The Bible

 

士師記 6

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1 以色列人又行耶和華眼中看為惡的事,耶和華就把他們交在米甸人年。

2 米甸人壓制以色列人以色列人因為米甸人,就在中挖穴、挖洞、建造營寨。

3 以色列人每逢撒種之後,米甸人、亞瑪力人,和東方人都上來攻打他們,

4 對著他們安營,毀壞土產,直到迦薩,沒有給以色列人留下食物,牛、羊、也沒有留下;

5 因為那些人帶著牲畜帳棚,像蝗蟲那樣多,人和駱駝無數,都進入國內,毀壞全

6 以色列人米甸人的緣故,極其窮乏,就呼求耶和華

7 以色列人米甸人的緣故,呼求耶和華

8 耶和華就差遣先知以色列人那裡,對他們耶和華以色列的如此:我曾領你們從埃及上來,出了為奴之家,

9 救你們脫離埃及人,並脫離一切欺壓你們之人的,把他們從你們面前趕出,將他們的你們;

10 又對你們:我是耶和華─你們的。你們在亞摩利人的,不可敬畏他們的。你們竟不從我的話。

11 耶和華的使者到了俄弗拉,在亞比以謝族人約阿施的橡樹。約阿施的兒子基甸正在酒醡那裡打麥子,為要防備米甸人

12 耶和華的使者向基甸顯現,對他:大能的勇士啊,耶和華與你同在!

13 基甸啊,耶和華若與我們同在,我們何至遭遇這一切事呢?我們的列祖不是向我們耶和華我們埃及上來麼?他那樣奇妙的作為在哪裡呢?現在他卻丟棄我們,將我們交在米甸人手裡。

14 耶和華觀看基甸,:你靠著你這能力去從米甸人手裡拯以色列人,不是我差遣你去的麼?

15 基甸:主啊,我有何能拯以色列人呢?我家在瑪拿西支派中是至貧窮的。我在我父家是至微小的。

16 耶和華對他:我與你同在,你就必擊打米甸人,如擊打樣。

17 基甸:我若在你眼前蒙恩,求你給我一個證據,使我知道與我話的就是主。

18 求你不要離開這裡,等我歸回將禮物帶來供在你面前。主:我必等你回來

19 基甸去預備了一隻山羊羔,用一伊法細麵做了無酵餅,將放在筐內,把湯盛在壺中,橡樹,獻在使者面前。

20 的使者吩咐基甸:將無酵餅放在這磐石上,把湯倒出來。他就這樣行了。

21 耶和華的使者伸出內的杖,杖頭挨了無酵餅,就有從磐石中出來,燒盡了無酵餅。耶和華的使者也就不見了。

22 基甸見他是耶和華的使者,就:哀哉!耶和華啊,我不好了,因為我覿面耶和華的使者。

23 耶和華對他:你放心,不要懼,你必不至

24 於是基甸在那裡為耶和華築了一座,起名耶和華沙龍(就是耶和華賜平安的意思)。(這在亞比以謝族的俄弗拉直到如今。)

25 當那夜,耶和華吩咐基甸:你取你父親的牛來,就是(或譯:和)那歲的第二隻牛,並拆毀你父親為巴力所築的,砍下旁的木偶,

26 在這磐石(原文是保障)上整整齊齊地為耶和華─你的築一座,將第二隻牛獻為燔祭,用你所砍下的偶作柴。

27 基甸就從他僕人中挑了個人,照著耶和華吩咐他的行了。他因父家和本城的人,不敢在白晝行這事,就在夜間行了。

28 城裡的人清起來,見巴力的拆毀,旁的木偶砍下,第二隻牛獻在新築的上,

29 就彼此:這事是誰做的呢?他們訪查之後,就:這是約阿施的兒子基甸做的。

30 城裡的人對約阿施:將你兒子交出來,好治他;因為他拆毀了巴力的,砍下旁的木偶。

31 約阿施回答站著攻擊他的眾人:你們是為巴力爭論麼?你們要他麼?誰為他爭論,趁將誰治!巴力若果是,有人拆毀他的,讓他為自己爭論罷!

32 所以當日人稱基甸為耶路巴力,意思:他拆毀巴力的,讓巴力與他爭論。

33 那時,米甸人、亞瑪力人,和東方人都聚集過河,在耶斯列平原安營。

34 耶和華的靈降在基甸身上,他就吹角;亞比以謝族都聚集跟隨他。

35 他打發人走遍瑪拿西地,瑪拿西人也聚集跟隨他;又打發人去見亞設人、西布倫人、拿弗他利人,他們也都出來與他們會合。

36 基甸對:你若果照著所的話,藉我以色列人

37 我就把一團羊毛放在禾場上:若單是羊毛上有水,別的方都是乾的,我就知道你必照著所的話,藉我以色列人

38 次日晨基甸起來,見果然是這樣;將羊毛擠一擠,從羊毛中擰出滿盆的來。

39 基甸又:求你不要向我發怒,我再這一次:讓我將羊毛再試一次。但願羊毛是乾的,別的方都有水。

40 這夜也如此行:獨羊毛上是乾的,別的方都有水。

   

From Swedenborg's Works

 

Arcana Coelestia #1679

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1679. 'And they smote all the territory of the Amalekites' means kinds of falsities. This is clear from the representation and meaning of the 'Amalekite' nation, for all the nations that were in the land of Canaan represented kinds of falsities and evils, as will be clear, in the Lord's Divine mercy, from what follows. 'The Amalekites' means falsities, 'the Amorites in Hazezon-tamar' evils deriving from falsities. That 'the Amalekites' means falsities which assail truths becomes clear from what is mentioned regarding the Amalekites in Exodus 17:13-end; Numbers 13:29; 24:20; Deuteronomy 25:17-19; Judges 5:14; 1 Samuel 15:1-end; 1 Samuel 27:8; Psalms 83:7-8.

[2] The Rephaim, Zuzim, Emim, and Horites, referred to in verses 5-6, mean false persuasions that have their origins in desires for evil, that is, in evils, whereas here 'the Amalekites and the Amorites in Hazezon-tamar' means falsities from which evils derive. Falsity deriving from evil is one thing, falsity and evil deriving from that falsity another. Falsities spring either from evil desires which belong to the will or from accepted ideas which belong to the understanding. Falsities that spring from evil desires belonging to the will are foul and do not easily allow themselves to be rooted out, for they cling to a person's life itself. A person's life itself is that which desires, that is, which loves. As long as he is making that life firm within himself, that is, confirming that desire or love, all things of a confirmatory nature are false and are implanted in his life. Such were the people before the Flood.

[3] Falsities however which spring from accepted ideas belonging to the understanding cannot be rooted in the same way in the will part of man's mind. Like false or heretical doctrines, these have their origin outside of the will, coming instead from the absorption of such matters in early childhood, and after that from the confirmation of them in adult years. Yet because they are false they inevitably produce evils of life. For example, when anyone believes that he merits salvation through works and confirms himself in that belief, a sense of merit, of his own righteousness, and of assurance [of salvation] are the evils that result from it. On the other hand, when anyone believes that a truly devout life is not possible unless merit is attached to works, the evil which results from that belief is that he destroys all such devoutness in himself and gives himself up to evil desires and pleasures. It is the same with many other examples that could be taken. Such are the falsities and derivative evils dealt with in this verse.

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