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Judges 8

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1 And the men of Ephraim said to him, Why hast thou treated us thus, that thou calledst us not when thou wentest to fight with the Midianites? and they chid with him sharply.

2 And he said to them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?

3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then, when he had said that, their anger towards him abated.

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

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 Zebah and Zalmunna, kings of Midian.

6 And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thy hand, that we should give bread to thy army?

7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.

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

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 hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell a hundred and twenty thousand men that drew sword.

11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.

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

13 And Gideon the son of Joash returned from battle before the sun had risen,

14 And caught a young man of the men of Succoth, and inquired of him: and he described to him the princes of Succoth, and its elders, even seventy seven men.

15 And he came to the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye upbraided me, saying, Are the hands of Zebah and Zalmunna now 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 briers, and with them he taught the men of Succoth.

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

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

19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you.

20 And he said to Jether his first-born, Arise, and 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 upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks.

22 Then the men of Israel said to Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered 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: the LORD shall rule over you.

24 And Gideon said to them, I would desire a request of you, that you would give me every man the ear-rings of his prey. (For they had golden ear-rings, because they were Ishmaelites.)

25 And they answered, We will willingly give them. And they spread a garment, and cast into it every man the ear-rings of his prey.

26 And the weight of the golden ear-rings that he requested, was a thousand and seven hundred shekels of gold; besides ornaments, and collars, and purple raiment that was on the kings of Midian, and besides the chains that were about their camels' necks.

27 And Gideon made of it an ephod, and put it in his city, even in Ophrah: and all Israel went thither astray after it: which thing became a snare to Gideon, and to his house.

28 Thus was Midian subdued before the children of Israel, so that they raised their heads no more. And the country was in quietness forty years in the days of Gideon.

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

30 And Gideon had seventy sons of his body begotten: for he had many wives.

31 And his concubine that was in Shechem, she also bore him a son, whose name he called Abimelech.

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

33 And it came to pass as soon as Gideon was dead, that the children of Israel turned again, and went astray after Baalim, and made Baal-berith their god.

34 And the children of Israel remembered not the LORD their God, who had delivered them from the hands of all their enemies on every side:

35 Neither showed they kindness to the house of Jerubbaal, namely Gideon, according to all the goodness which he had shown to Israel.

   

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Arcana Coelestia # 10300

Pag-aralan ang Sipi na ito

  
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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 # 8029

Pag-aralan ang Sipi na ito

  
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8029. From what has been mentioned several times already about a person's state after death it is clear that those who go straight to heaven when they enter the next life are few. Instead people stay for some time beneath heaven, in order that the defilements of earthly and bodily kinds of love, which they have brought with them from the world, may be wiped away, and in that way they may be prepared and enabled to be integrated among angels. This kind of experience is undergone by people belonging to all planets. That is to say, after death they are first below heaven among spirits; but subsequently, when they have undergone preparation, they become angels. I was allowed to see what happened when spirits belonging to that planet became angels. Bright horses as if of fire appeared, and these took them away in the same manner as Elijah was taken, the bright horses as if of fire serving to mean an enlightened understanding. In the Word horses mean the power of understanding, see 2760-2762, 3217, 5321, 6125, 6534; and 'the fiery horses' and 'the fiery chariots' that took Elijah away mean an understanding of the inner contents of the Word, 2761.

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