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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。

   

З творів Сведенборга

 

Arcana Coelestia #3241

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3241. 'And the sons of Dedan were Asshurim, and Letushim, and Leummim' means the derivatives from the second division. This becomes clear from the representation of 'Dedan' as those governed by the good of faith, or to be precise, those governed by the truth of faith derived from good, 3240 (end). The fact that they are derivatives from the second division is self-evident. These three sons mean in particular the truths of faith derived from good, though just what each one means can indeed be stated but not confirmed from elsewhere in the Word since they are not mentioned again.

[2] In the Lord's kingdom there are countless variations to goods and truths, yet all those countless variations make up one heaven. Indeed there are so many that one community is in no sense exactly like another, that is, governed by the same good and truth, see 684, 685, 690. One heaven there is made up of many varying parts arranged by the Lord in such a way that they all accord. This accordance or harmony of the many is effected by the Lord through the relationship which each of them has to Him, 551. It is like the organs, members, and viscera of the body. None is exactly like another. Yet although they are all different from one another they nevertheless make one, through the relatedness of them all to one soul, and through this soul to heaven and so to the Lord. For anything that has no connection with the Lord is in reality nothing. From this it may be seen that specific differences in truth and good are countless. But the kinds of these, indeed the most general kinds, which belong to the spiritual Church, are meant by these sons and grandsons of Abraham by Keturah.

[3] Because members of the spiritual Church do not have perception, as those of the celestial Church do, of what good and truth are, but instead acknowledge as truths things which they have had to learn, they are therefore constantly engaged in discussion about them and in reasoning whether they are true. Everybody adheres to the teaching which his own Church upholds and calls it the truth. This is what gives rise to so many differences. Furthermore the majority make their minds up about goods and truths from appearances and illusions - each one in a different way from another. But no one does so from any perception; indeed they do not know what perception is. Since their understanding is so darkened as regards goods and truths of faith, it is no wonder that disagreements exist about the most essential truth of all, that is to say, about the Lord's Divine, His Human, and His Holy proceeding from these. Those who are celestial perceive that these are not three but one, but in the case of those who are spiritual a mental image of three remains, though they are willing to think of them as one. Since therefore disagreements exist regarding this most essential truth, it may be seen that the variations and differences in matters of doctrine are countless. From this one may know the origin of the derivatives meant by the names of those mentioned at this point. But although there are so many variations and differences in matters of doctrine, or so many derivatives, nevertheless they all together form one Church when everyone acknowledges charity to be the essential thing of the Church, or what amounts to the same, when everyone regards life as the end in view of doctrine - that is, when everyone asks, How does a member of the Church live? rather than, What does he think? For in the next life everyone is allotted a place by the Lord that accords with the good constituting his life, not with the truth he knows from doctrine separated from that good.

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

З творів Сведенборга

 

Arcana Coelestia #2729

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2729. The derivation of genuine conjugial love from good married to truth may also be evident from the fact that it cannot exist with anyone unless good united to truth and truth to good from the Lord are present in him. That derivation may also be evident from the fact that heavenly blessedness and happiness reside in that love, and that everyone in whom that love exists comes into heaven, that is, into the heavenly marriage. It is also evident from the fact that when angels are talking about the union of good and truth, that which is a representative of marriage presents itself in a lower sphere among good spirits, but that which is a representative of adultery presents itself among evil spirits. This explains why in the Word the union of good and truth is called a marriage, but the adulteration of good and the falsification of truth is called adultery and whoredom, see 2466.

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