Hakimler 19

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Turkish Bible         

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1 İsrailin kralsız olduğu o dönemde Efrayimin dağlık bölgesinin ücra yerinde yaşayan bir Levili vardı. Adam Yahudanın Beytlehem Kentinden kendisine bir cariye almıştı.

2-3 Ama kadın onu başka erkeklerle aldattı. Sonra adamı bırakıp Yahudaya, babasının Beytlehemdeki evine döndü. Kadın dört ay orada kaldıktan Sonra kocası kalkıp onun yanına gitti. Gönlünü hoş edip onu geri getirmek istiyordu. Yanında uşağı ve iki de eşek vardı. Kadın onu babasının evine götürdü. Kayınbaba damadını görünce onu sevinçle karşıladı.

4 Yanında alıkoydu. Adam onların evinde üç gün kaldı, onlarla birlikte yedi, içti ve orada geceledi.

5 Dördüncü günün sabahı erkenden kalktılar. Kızın babası gitmeye hazırlanan damadına, ‹‹Rahatına bak, bir lokma ekmek ye, sonra gidersiniz›› dedi.

6 İkisi oturup birlikte yiyip içtiler. Kayınbaba, ‹‹Lütfen bu gece de kal, keyfine bak›› dedi.

7 Damat gitmek üzere ayağa kalkınca kayınbabası ısrarla kalmasını istedi; damat da geceyi orada geçirdi.

8 Beşinci gün gitmek üzere erkenden kalktı. Kayınbaba, ‹‹Rahatına bak, bir şeyler ye; öğleden sonra gidersiniz›› dedi. İkisi birlikte yemek yediler.

9 Damat, cariyesi ve uşağıyla birlikte gitmek için ayağa kalkınca, kayınbaba, ‹‹Bak, akşam oluyor, lütfen geceyi burada geçirin›› dedi, ‹‹Gün batmak üzere. Geceyi burada geçirin, keyfinize bakın. Yarın erkenden kalkıp yola çıkar, evine gidersin.››

10 Ama adam orada gecelemek istemedi. Cariyesini alıp palan vurulmuş iki eşekle yola çıktı. Yevusun -Yeruşalimin- karşısında bir yere geldiler.

11 Yevusa yaklaştıklarında gün batmak üzereydi. Uşak efendisine, ‹‹Yevusluların bu kentine girip geceyi orada geçirelim›› dedi.

12 Efendisi, ‹‹İsraillilere ait olmayan yabancı bir kente girmeyeceğiz›› dedi, ‹‹Givaya gideceğiz.››

13 Sonra ekledi: ‹‹Haydi Givaya ya da Ramaya ulaşmaya çalışalım. Bunlardan birinde geceleriz.››

14 Böylece yollarına devam ettiler. Benyaminlilerin Giva Kentine yaklaştıklarında güneş batmıştı.

15 Geceyi geçirmek için Givaya giden yola saptılar. Varıp kentin meydanında konakladılar. Çünkü hiç kimse onları evine almadı.

16 Akşam saatlerinde yaşlı bir adam tarladaki işinden dönüyordu. Efrayimin dağlık bölgesindendi. Givada oturuyordu. Kent halkı ise Benyaminliydi.

17 Yaşlı adam kent meydanındaki yolcuları görünce Leviliye, ‹‹Nereden geliyor, nereye gidiyorsunuz?›› diye sordu.

18 Levili, ‹‹Yahudanın Beytlehem Kentinden geliyor, Efrayimin dağlık bölgesinde uzak bir yere gidiyoruz›› dedi, ‹‹Ben oralıyım. Beytleheme gitmiştim. Şimdi RABbin evine dönüyorum. Ama kimse bizi evine almadı.

19 Eşeklerimiz için yem ve saman, kendim, cariyem ve uşağım için ekmek ve şarap var. Hepimiz sana hizmet etmeye hazırız. Hiçbir eksiğimiz yok.››

20 Yaşlı adam, ‹‹Gönlün rahat olsun›› dedi, ‹‹Her ihtiyacını ben karşılayacağım. Geceyi meydanda geçirmeyin.››

21 Onları evine götürdü, eşeklerine yem verdi. Konuklar ayaklarını yıkadıktan sonra yiyip içtiler.

22 Onlar dinlenirken kentin serserileri evi kuşattı. Kapıya var güçleriyle vurarak yaşlı ev sahibine, ‹‹Evine gelen o adamı dışarı çıkar, onunla yatalım›› diye bağırdılar.

23 Ev sahibi dışarıya çıkıp onların yanına gitti. ‹‹Hayır, kardeşlerim, rica ediyorum böyle bir kötülük yapmayın›› dedi, ‹‹Madem adam evime gelip konuğum oldu, böyle bir alçaklık yapmayın.

24 Bakın, daha erkek eli değmemiş kızımla adamın cariyesi içerde. Onları dışarı çıkarayım, onlarla yatın, onlara dilediğinizi yapın. Ama adama bu kötülüğü yapmayın.››

25 Ne var ki, adamlar onu dinlemediler. Bunun üzerine Levili cariyesini zorla dışarı çıkarıp onlara teslim etti. Adamlar bütün gece, sabaha dek kadınla yattılar, onun ırzına geçtiler. Şafak sökerken onu salıverdiler.

26 Kadın gün ağarırken efendisinin kaldığı evin kapısına geldi, düşüp yere yığıldı. Ortalık aydınlanıncaya dek öylece kaldı.

27 Sabahleyin kalkan adam, yoluna devam etmek üzere kapıyı açtı. Elleri eşiğin üzerinde, yerde boylu boyunca yatan cariyesini görünce,

28 kadına, ‹‹Kalk, gidelim›› dedi. Kadın yanıt vermedi. Bunun üzerine adam onu eşeğe bindirip evine doğru yola çıktı.

29 Eve varınca eline bir bıçak aldı, cariyesinin cesedini on iki parçaya bölüp İsrailin on iki oymağına dağıttı.

30 Bunu her gören, ‹‹İsrailliler Mısır'dan çıktığından beri böyle bir şey olmamış, görülmemiştir›› dedi, ‹‹Düşünün taşının, ne yapmamız gerek, söyleyin.››

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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

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