Judicum 19

Studovat vnitřní smysl
← Judicum 18   Judicum 20 →         

1 Fuit quidam vir Levites habitans in latere montis Ephraim, qui accepit uxorem de Bethlehem Juda :

2 quæ reliquit eum, et reversa est in domum patris sui in Bethlehem, mansitque apud eum quatuor mensibus.

3 Secutusque est eam vir suus, volens reconciliari ei, atque blandiri, et secum reducere, habens in comitatu puerum et duos asinos : quæ suscepit eum, et introduxit in domum patris sui. Quod cum audisset socer ejus, eumque vidisset, occurrit ei lætus,

4 et amplexatus est hominem. Mansitque gener in domo soceri tribus diebus, comedens cum eo et bibens familiariter.

5 Die autem quarto de nocte consurgens, proficisci voluit : quem tenuit socer, et ait ad eum : Gusta prius pauxillum panis, et conforta stomachum, et sic proficisceris.

6 Sederuntque simul, ac comederunt et biberunt. Dixitque pater puellæ ad generum suum : Quæso te ut hodie hic maneas, pariterque lætemur.

7 At ille consurgens, cœpit velle proficisci. Et nihilominus obnixe eum socer tenuit, et apud se fecit manere.

8 Mane autem facto, parabat Levites iter. Cui socer rursum : Oro te, inquit, ut paululum cibi capias, et assumptis viribus, donec increscat dies, postea proficiscaris. Comederunt ergo simul.

9 Surrexitque adolescens, ut pergeret cum uxore sua et puero. Cui rursum locutus est socer : Considera quod dies ad occasum declivior sit, et propinquat ad vesperum : mane apud me etiam hodie, et duc lætum diem, et cras proficisceris ut vadas in domum tuam.

10 Noluit gener acquiescere sermonibus ejus : sed statim perrexit, et venit contra Jebus, quæ altero nomine vocatur Jerusalem, ducens secum duos asinos onustos, et concubinam.

11 Jamque erant juxta Jebus, et dies mutabatur in noctem : dixitque puer ad dominum suum : Veni, obsecro : declinemus ad urbem Jebusæorum, et maneamus in ea.

12 Cui respondit dominus : Non ingrediar oppidum gentis alienæ, quæ non est de filiis Israël, sed transibo usque Gabaa :

13 et cum illuc pervenero, manebimus in ea, aut certe in urbe Rama.

14 Transierunt ergo Jebus, et cœptum carpebant iter, occubuitque eis sol juxta Gabaa, quæ est in tribu Benjamin :

15 diverteruntque ad eam, ut manerent ibi. Quo cum intrassent, sedebant in platea civitatis, et nullus eos recipere voluit hospitio.

16 Et ecce, apparuit homo senex, revertens de agro et de opere suo vesperi, qui et ipse de monte erat Ephraim, et peregrinus habitabat in Gabaa : homines autem regionis illius erant filii Jemini.

17 Elevatisque oculis, vidit senex sedentem hominem cum sarcinulis suis in platea civitatis, et dixit ad eum : Unde venis ? et quo vadis ?

18 Qui respondit ei : Profecti sumus de Bethlehem Juda, et pergimus ad locum nostrum, qui est in latere montis Ephraim, unde ieramus in Bethlehem : et nunc vadimus ad domum Dei, nullusque sub tectum suum nos vult recipere,

19 habentes paleas et fœnum in asinorum pabulum, et panem ac vinum in meos et ancillæ tuæ usus, et pueri qui mecum est : nulla re indigemus nisi hospitio.

20 Cui respondit senex : Pax tecum sit, ego præbebo omnia quæ necessaria sunt : tantum, quæso, ne in platea maneas.

21 Introduxitque eum in domum suam, et pabulum asinis præbuit : ac postquam laverunt pedes suos, recepit eos in convivium.

22 Illis epulantibus, et post laborem itineris cibo et potu reficientibus corpora, venerunt viri civitatis illius, filii Belial (id est, absque jugo), et circumdantes domum senis, fores pulsare cœperunt, clamantes ad dominum domus, atque dicentes : Educ virum, qui ingressus est domum tuam, ut abutamur eo.

23 Egressusque est ad eos senex, et ait : Nolite, fratres, nolite facere malum hoc, quia ingressus est homo hospitium meum : et cessate ab hac stultitia.

24 Habeo filiam virginem, et hic homo habet concubinam : educam eas ad vos, ut humilietis eas, et vestram libidinem compleatis : tantum, obsecro, ne scelus hoc contra naturam operemini in virum.

25 Nolebant acquiescere sermonibus illius : quod cernens homo, eduxit ad eos concubinam suam, et eis tradidit illudendam : qua cum tota nocte abusi essent, dimiserunt eam mane.

26 At mulier, recedentibus tenebris, venit ad ostium domus, ubi manebat dominus suus, et ibi corruit.

27 Mane facto, surrexit homo, et aperuit ostium, ut cœptam expleret viam : et ecce concubina ejus jacebat ante ostium sparsis in limine manibus.

28 Cui ille, putans eam quiescere, loquebatur : Surge, et ambulemus. Qua nihil respondente, intelligens quod erat mortua, tulit eam, et imposuit asino, reversusque est in domum suam.

29 Quam cum esset ingressus, arripuit gladium, et cadaver uxoris cum ossibus suis in duodecim partes ac frustra concidens, misit in omnes terminos Israël.

30 Quod cum vidissent singuli, conclamabant : Numquam res talis facta est in Israël ex eo die, quo ascenderunt patres nostri de Ægypto, usque in præsens tempus : ferte sententiam, et in commune decernite quid facto opus sit.

← Judicum 18   Judicum 20 →
   Studovat vnitřní smysl

Exploring the Meaning of Judges 19      

Napsal(a) Rev. Julian Duckworth

The Levite’s Concubine and the Crime of Gibeah

In many ways the events in this chapter show the further deterioration of the spiritual condition of the people of Israel. It's a terrible story, much like the story of Sodom, much earlier in the Book of Genesis. It ends with some men of Gibeah – a town of Israel – seeking to have sex with a man who is a guest of one of the men of the city. This does not happen; they are instead diverted into an all-night rape of the man’s concubine, so that she is lifeless when he retrieves her body in the morning. He then cuts her up into twelve pieces and sends these throughout the whole territory of Israel.

As we have been saying, these last few chapters of the Book of Judges show clearly that once evil takes hold of a person – even a community or a country – and goes unchecked, and there is no indication of any desire to stop it or to turn from it, it will expand and poison the whole ‘body’. Then there is no distinction between what is good and evil, or between what is true and what is false, and there is no longer any active conscience left to check thoughts, desires and actions. (Arcana Caelestia 977)

The story begins… A Levite, a priest of Israel, takes a concubine from Bethlehem in Judah, but she takes part in prostitution and leaves the priest and goes to her father’s house in Bethlehem. The Levite goes to talk kindly with her, and she takes him into her father’s house where he is made welcome by her father.

The spiritual meaning of this is about a fairly mild situation of disorder and wrong which will form the beginning of all that is to happen. The Levite has a concubine. The concubine takes part in prostitution. The father’s fault seems to be that he keeps delaying the Levite’s departure. Every person lives with their own natures which produce mild disorders which can in fact become useful to us during regeneration. But allowed or left to stay unchecked, these disorders can begin to take hold. (Arcana Caelestia 8407)

The Levite keeps intending to leave, but several times the father of the concubine begs him to stay another night and detains him. Three days there becomes four, another night is spent, and on the fifth day the father urges the Levite to stay and eat and spend another night and go away early the next day. This time the Levite refuses and they leave and get to the town of Jebus, a Canaanite town which will eventually become Jerusalem.

The spiritual meaning of these delays before leaving lies in the danger of not turning away from something which is beginning to hold us and become our new normality. The father is very persuasive, but he is the father of a concubine who prostitutes herself. The Levite senses something is not right, and he insists he will leave. (Divine Providence 329)

The Levite’s servant asks for them to stay in Jebus, but the Levite refuses to stay in a foreign city and says they will go on to Gibeah or Ramah. They come to Gibeah and stay in the square as no one will take them in. An old man passes by and offers to take them into his house, and they go with him.

The spiritual point of this refusal to stay in the foreign city of Jebus but to go on to Gibeah, a city in Israel, is to bring out for us a sense of the abhorrence of what is about to happen there, and the extent of the wrong in Israel. (Apocalypse Revealed 158)

Some men of Gibeah beat on the door demanding that the man staying there come out so that they can sexually abuse him. The old man refuses but offers them his virgin daughter and the visitor’s concubine, but the men refuse. The Levite takes the concubine out of the house to the men and they rape her all night until morning.

The spiritual meaning for us of this story of the men of Gibeah and the concubine stems from the fact that no one in the entire story is blameless, apart from the virgin daughter of the old man. Everyone else is culpable. Spiritually, this reminds us that we are potentially capable of thinking about and even wanting to commit every evil and that regeneration – shunning all evils as sins against God and living in careful obedience to the Word – is the guard against this. (Divine Providence 296)

Abused and left, the concubine falls at the door of the house. In the morning the Levite sees her, bids her get ready to leave, then realises she is dead. He puts her on his donkey and goes to his house. He takes a knife and cuts the concubine into twelve pieces and sends these throughout the whole of Israel. And all who see say that no such thing has been seen since Israel came out of Egypt and end saying, ‘Consider it. Confer. Speak up!’

The spiritual meaning for us in dividing the concubine’s body in twelve parts and distributing them throughout all Israel is to do with our need to examine ourselves and see where our evils lie within us, often hidden and unknown. This is to be done in view of our actions, words, thoughts, intentions and what we might do if there were no penalty. (Divine Providence 149, 152, 278)

Swedenborg

Výklad(y) nebo odkazy ze Swedenborgových prací:

Arcana Coelestia 3148, 4592

Jiný komentář

  Příběhy:



Skočit na podobné biblické verše

Genesis 16:8, 18:4, 5, 19:2, 4, 5, 8, 34:3, 7, 43:23

Joshue 15:8, 18:25, 28

Judicum 1:21, 3:27, 6:23, 12:8, 17:6, 20:4, 5, 6, 7

Ruth 3:7

1 Samuelis 11:7

Psalms 104:15, 23

Proverbia 20:18

Esaias 10:29

Hoschea 2:16, 5:8, 9:9

Romanos 1:27

Hebrews 13:2

Významy biblických slov

vir
The relationship between men and women is deep and nuanced, and one entire book of the Writings – Conjugial Love or Love in Marriage –...

ephraim
Ephraim was the second son born to Joseph in Egypt and was, along with his older brother Manasseh, elevated by Jacob to the same status...

uxorem
The Hebrew of the Old Testament has six different common words which are generally translated as "wife," which largely overlap but have different nuances. Swedenborg...

bethlehem
There is a strong relationship between Ephrath and Bethlehem in the Bible; they might be two different names for the same town, or it’s possible...

Bethlehem Juda
City of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor in its whole extent.

juda
City of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor in its whole extent.

domum
A "house" is essentially a container - for a person, for a family, for several families or even for a large group with shared interests...

est
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

cum
The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

occurrit
In natural language, to "meet" someone can be positive or negative: it can be a welcoming and greeting, or it can be "meeting" them in...

tribus
The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

diebus
"Day" describes a state in which we are turned toward the Lord, and are receiving light (which is truth) and heat (which is a desire...

bibens
Food in the Bible represents the desire for good, and water and other drinks represent the understanding and true ideas we need to recognize what...

de nocte consurgens
It is common in the Bible for people to "rise up," and it would be easy to pass over the phrase as simply describing a...

pater
Father in the Word means what is most interior, and in those things that are following the Lord's order, it means what is good. In...

mane
Since the sun represents the Lord, the early morning and sunrise represent a state of enlightenment, with a new and clear understanding coming after a...

dies
"Day" describes a state in which we are turned toward the Lord, and are receiving light (which is truth) and heat (which is a desire...

ut
‘To grow’ signifies to be perfected.

hodie
The expression 'even to this day' or 'today' sometimes appears in the Word, as in Genesis 19:37-38, 22:14, 26:33, 32:32, 35:20, and 47:26. In a...

diem
"Day" describes a state in which we are turned toward the Lord, and are receiving light (which is truth) and heat (which is a desire...

cras
'Tomorrow' signifies eternity.

venit
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

jerusalem
Jerusalem, on Mount Zion, signifies the doctrine of love to the Lord, and how it governs your life. Jerusalem first comes to our attention in...

puer
"Youths" or "Young men" generally represent intelligence or the understanding of truth. This is fitting, since adolescent boys tend to be more advanced intellectually than...

dominus
In most cases, a "master" in the Bible refers to truth: knowledge, an understanding of the situation at hand, an understanding of the Lord's wishes,...

oppidum
In the ancient world cities were very nearly nations unto themselves – they existed within walls, with their own laws and customs, generally centered on...

Gabaa
Gibeah, as in 2 Samuel 6, signifies the natural or ultimate principle of the church. Gibeah, Ramah, and Bethaven, as in Hosea 5:8, denote those...

urbe Rama
'Ramah' denotes things that pertain to spiritual truth derived from celestial truth.

transierunt
'To pass,' as in Genesis 31:52, signifies flowing in. 'To pass the night,' as in Genesis 24:54, signifies having peace. 'To pass through,' as in...

Benjamin
Also, Benjamin signifies the Word in its ultimate sense (Deut. 33:12)

homines
The relationship between men and women is deep and nuanced, and one entire book of the Writings – Conjugial Love or Love in Marriage –...

filii
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

vidit
To look,' as in Genesis 18:22, signifies thinking, because seeing denotes understanding. Look not back behind thee,' as in Genesis 19:17, means that Lot, who...

venis
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

paleas
The word 'straw,' as in Genesis 24:25, signifies scientific truths, because it is food for camels. Straw,' as in Isaiah 11:6, signifies the Word in...

panem
Just as natural food feeds the natural body, so spiritual food feeds the spiritual body. And since our spiritual body is the expression of what...

vinum
Wine played a key role in the ancient world, where safe, reliable water sources were scarce. It could be stored for long periods of time;...

pueri
"Youths" or "Young men" generally represent intelligence or the understanding of truth. This is fitting, since adolescent boys tend to be more advanced intellectually than...

laverunt
It does not take a great leap of imagination to see that “washing” in the Bible represents purification. Washing dirt from the skin is symbolic...

fores
In a general sense, doors in the Bible represent the initial desires for good and concepts of truth that introduce people to new levels of...

ingressus
All changes of place in the Bible represent changes in spiritual state. “Entering” – usually used as entering someone’s house or “going in unto” someone...

fratres
There are two ways "brother" is used in the Bible, ways that are still reflected in modern language. One denotes an actual blood relationship; the...

virginem
'Virgins,' as in Revelation 14:4, signify people who love truths because they are truths, so from a spiritual affection. 'Virgin' signifies the church as a...

nocte
The sun in the Bible represents the Lord, with its heat representing His love and its light representing His wisdom. “Daytime,” then, represents a state...

ostium
All changes of place in the Bible represent changes in spiritual state. “Entering” – usually used as entering someone’s house or “going in unto” someone...

aperuit
To open,' as in Revelation 9, signifies communication and conjunction.

ante
In most cases, the meaning of "before" is pretty straightforward, both as a way of assessing relative time, and in its use meaning "in someone's...

manibus
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

Zdroje pro rodiče a učitele

Zde uvedené položky jsou poskytnuty se svolením našich přátel z General Church of the New Jerusalem. Můžete prohledávat/procházet celou knihovnu kliknutím na odkaz this link.


 Deborah and Barak Review Questions
Choose words from a word bank to complete sentences about the story of Deborah and Barak.
Activity | All Ages

 Dividing the Land of Canaan Review Questions
Choose words from a word bank to complete sentences about the division of the land of Canaan.
Activity | All Ages


Přeložit: