Abagwebi 18

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1 Ngaloo mihla kube kungekho kumkani kwaSirayeli. Ngaloo mihla isizwe sakwaDan besizifunela ilifa lendawo yokuhlala; ngokuba kwada kwanguloo mhla, sibe sona singabelwanga lifa ngeqashiso, phakathi kwesizwe sakwaSirayeli.

2 Oonyana bakaDan besusa kumlibo wakowabo amadoda amahlanu, evela kwinani lawo lonke, amadoda anobukroti aseTsora nase-Eshtawoli, ukuba alihlole ilizwe, aligocagoce. Bathi kuwo, Hambani niligocagoce ilizwe. Afika kweleentaba lakwaEfrayim endlwini kaMika, alala khona.

3 Akubona ukuba angasendlwini kaMika, alifanisa ilizwi lendodana engumLevi, aphambukela khona, athi kuye, Uziswe ngubani na apha? Wenza ntoni na kule ndawo? Ungantoni na apha?

4 Yathi kuwo, Wenjenje, wenjenje uMika kum; wandiqesha, ndaba ngumbinge leli kuye.

5 Athi kuyo, Khawubuze kuThixo, sazi ukuba iya kuba nempumelelo na indlela yethu esihambela yona.

6 Wathi umbingeleli kuwo, Ha mbani ninoxolo, iphambi koYehova indlela yenu eniya kuhamba ngayo.

7 Ahamba ke amadoda amahlanu afika eLayishe; ababona abantu abaphakathi kwayo, behleli bonwabile ngokwesiko lamaTsidon, bezolile, bonwabile; kungekho uwona nganto kubaphathi belo zwe; babekude kumaTsidon, bengatheni nabani.

8 Afika kubazalwana bawo eTsora nase-Eshtawoli. Bathi abazalwana bawo kuwo, Nitheni na?

9 Athi, Sukani, sinyuke siye kubo; ngokuba silibonile ilizwe; nalo lilihle kunene, ke nithe quthu. Musani ukunqena ukuhamba, niye kulihlutha ilizwe elo.

10 Xa nithe nafika, nofika kubantu abonwabileyo, kwilizwe eliphangaleleyo ngamacala omabini; ngokuba uThixo ulinikele ezandleni zenu, indawo apho kungasweleke nanye into esehlabathini.

11 Kwanduluka ke kumlibo wakwaDan, eTsora nase-Eshtawoli, amadoda angamakhulu omathandathu, exhobe iimpahla zemfazwe.

12 Enyuka ke, amisa eKiriyati-yeharim yakwaYuda; ngenxa yoko bathi loo ndawo yiMahane yakwaDan unanamhla. Nantso isemva kweKiriyati-yeharim.

13 Agqitha aya kweleentaba lakwaEfrayim, afika endlwini kaMika.

14 Ke kaloku aphendula amadoda amahlanu, abeze kulihlola ilizwe laseLayishe, athi kubazalwana bawo, Niyazi na ukuba kwezi zindlu kukho iefodi, nemilonde-khaya, nomfanekiso oqingqiweyo, nomtyhido? Ke ngoko kuqondeni eniza kukwenza.

15 Aphambukela khona, angena endlwini yendodana engumLevi, endlwini kaMika, ayibuza ukuphila kwayo.

16 Athi amadoda angamakhulu amathandathu axhobe iimpahla zemfazwe, akoonyana bakwaDan, ema ekungeneni kwesango.

17 Anyuka la madoda mahlanu abeye kulihlola ilizwe, aya khona, awuthabatha umfanekiso oqingqiweyo, ne-efodi, nemilonde-khaya, nomtyhido; waye umbingeleli lowo emi ekungeneni kwesango namadoda angamakhulu amathandathu axhobe iimpahla zemfazwe.

18 Akuba lawa engene endlwini kaMika, ewuthabathile umfanekiso oqingqiweyo, iefodi, nemilonde-khaya, nomtyhido, uthe umbingeleli kuwo, Nenzani?

19 Athi kuye, Yithi tu, beka isandla sakho emlonyeni wakho, uhambe nathi, ube ngubawo nombingeleli kuthi. Kulungile na ukuba ube ngumbingeleli wendlu yamntu mnye, kunokuba ube ngumbingeleli wesizwe nomzalwana kwaSirayeli?

20 Yachwayitha intliziyo yombingeleli, wayithabatha iefodi, nemilonde-khaya, nomfanekiso oqingqiweyo, weza phakathi kwabantu abo.

21 Ajika ke, ahamba, azibeka iintsapho neemfuyo nezinto ezizukileyo phambi kwawo.

22 Akuba kude nendlu kaMika wona, athi amadoda asezindlwini ezingakwekaMika indlu ahlabelana umkhosi, eza afumanana noonyana bakaDan.

23 Amemeza koonyana bakaDan; baguquka ngobuso, bathi kuMika, Ukhathazwa yini na, uhlaba umkhosi nje?

24 Wathi yena, Oothixo bam endabenzayo nibathabathile, nemka naye nombingeleli wam; ndisenantoni na? Nitsho ngani na ke ukuthi kum, Ukhathazwa yini na?

25 Bathi kuye oonyana bakaDan, Musa ukulivakalisa ilizwi lakho kuthi, hleze akugqibele amadoda amphefumlo ulugcalagcala, asuse umphefumlo wakho, nomphefumlo wendlu yakho.

26 Bahamba ke ngendlela yabo oonyana bakaDan. Wabona uMika ukuba bomelele kunaye, wajika wabuyela endlwini yakhe.

27 Bayithabatha ke bona into abeyenzile uMika, nombingeleli lowo abenaye; bafika eLayishe kubantu abazolileyo, abonwabileyo, bababulala ngohlangothi lwekrele, bawutshisa umzi ngomlilo.

28 Bekungekho mhlanguli, ngokuba bekude nowaseTsidon, bengatheni nabani, besentilini esingise eBhete-rehobhi. Bakha umzi, bahlala khona.

29 Bathi igama laloo mzi ngowakwaDan, ngegama likaDan uyise, owazalelwa uSirayeli; kodwa igama laloo mzi libe liyiLayishe ngenxa engaphambili.

30 Baza oonyana bakaDan bazimisela umfanekiso oqingqiweyo lowo; uYonatan unyana kaGershom, unyana kaManase, yena noonyana bakhe baba ngababingeleli esizweni sakwaDan, kwada kwayimini yokuthinjwa kwelizwe.

31 Bazimisela ke umfanekiso oqingqiweyo kaMika abewenzile, yonke imihla ebiseseShilo indlu kaThixo.

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Exploring the Meaning of Judges 18      

Napsal(a) Rev. Julian Duckworth

The Tribe of Dan Adopts Micah’s Idolatry

This chapter shows the way in which one person’s distortion of truth, turning it into a falsity, can have severe consequences on a larger scale.

The tribe of Dan – one of the twelve tribes of Israel – was given land to the west, by the coast, but they found it hard to hold on to. The name of the tribe of Dan means ‘to judge’, but if judgment isn't based on the Word there will be chaos. (Arcana Caelestia 842)

Faced with competition for their homeland, the tribal leaders of Dan went looking for a place for themselves elsewhere. They sent five men of valour to spy out the land. These men came to Micah’s house, and they recognised the voice of the young Levite there. They questioned him about his situation, and he told them that Micah had hired him to be a priest to his household. The men of Dan asked the Levite to ask the Lord if their search would be prosperous, and he told them that it would be.

The spiritual meaning of this part of the chapter is to do with an intensifying wrongness. At the textual level, there is reference to the Lord, and an apparent normality in what takes place. But underlying it, there's a wrongness, which will become apparent later in the chapter. The pointers to it here are the five men from Dan, them coming straight to Micah’s house, and the hiring of a priest.

The number ‘five’ has a good meaning in many parts of the Word, but it can also have a bad meaning, as it does here. In this context, it stands for only a little, for disunion and the destruction of the Word (Apocalypse Revealed 738).

Coming directly to Micah’s house and recognising the Levite brings together two evil intentions: Micah’s idol and the men of Dan’s search to take a home for themselves. An example for us could be where two people plot to seek the harm of a third person. (Arcana Caelestia 4724)

The hiring of a priest is something disallowed, for priests are there to serve the Lord and they are provided for by the people, not to be hired. Hiring, spiritually, stands for seeking reward for what you do, whereas the true reward is heaven for those who serve without expecting a reward. (Arcana Caelestia 8002)

The five men leave Micah's house, and go on to Laish in the far north, where there are people who dwell securely in peace and without rulers, far from others and with no ties. Laish means ‘fearless and kneaded together’. It is a picture of perfection, of heaven. (Divine Love and Wisdom 200)

The five men then return to their tribe of Dan and report about Laish. They say that it is ideal for the taking because it has plenty of land and its people are secure. They say that “God has given it into your hands”.

Six hundred men of the tribe of Dan set out and they too, come to the house of Micah. The five spies tell them about the idols and they meet and greet the young Levite. Then the five spies go in and take all the idols in the house. The Levite joins up with the men from Dan and they go on together.

One spiritual meaning in the story is that evil (Dan, gone bad) loves to destroy peace and innocence (Laish).

The complete loss to Micah of all his idols and his hired priest, shows, too, that in fully turning to evil, there is the final loss of everything that might bring a person back. (Arcana Caelestia 9039)

People living near Micah go and accost the men of Dan about what they have taken -- but Micah is told to stop complaining or his household will be killed.

The Danites leave, and go and capture Laish, killing and burning, and re-naming the city Dan. There they set up the images and appoint priests. These images remain in Dan all the time that the house of God is in Shiloh.

The spiritual meaning of one evil or falsity becoming greater or more numerous is in the way that we might hold a negative emotion or a distorted view in our mind where it then spreads to other emotions and views we have and brings them into greater evil and falsity. This is the intention of evil and also of hell’s influence, to extend it to be as widespread as possible.

This is the outcome of everything that has developed through this and the previous chapter. It describes the spread of evil to become a terrible force for destruction and spiritually, for an individual person, for self-destruction. In the context of the decline of Israel to where ‘everyone did what was right in their own eyes’ this progression presents the pathway and process of that spiritual loss. (Divine Providence 19)

Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 2598, 6396


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 2799, 3704, 3923, 4111, 8301

Heaven and Hell 324


Odkazy ze Swedenborgových nevydaných prací:

Spiritual Experiences 2411

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