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Soudců 19

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1 Stalo se také toho času, když krále nebylo v Izraeli, že muž nějaký Levíta, jsa pohostinu při straně hory Efraimské, pojal sobě ženu ženinu z Betléma Judova.

2 Kterážto ženina smilnila u něho. I odešla od něho do domu otce svého do Betléma Judova, a byla tam plné čtyři měsíce.

3 Vstav pak muž její, šel za ní, aby namluvě ji, zase ji přivedl, maje s sebou mládence svého a dva osly. Tedy ona uvedla jej do domu otce svého. Kteréhož když uzřel otec té děvky, zradoval se z příchodu jeho.

4 I zdržel jej tchán jeho, otec té děvky, tak že pozůstal u něho za tři dni. Tu také jídali i píjeli i nocovali.

5 Dne pak čtvrtého, když tím raněji vstali, vstal i on, aby odšel. Tedy řekl otec té děvky k zeti svému: Posilni se kouskem chleba, a potom půjdete.

6 Sedli tedy a pojedli oba spolu, a napili se. Potom řekl otec děvky k muži: Posediž medle, nýbrž pobuď přes noc, a buď mysli veselé.

7 Když pak vstal ten muž, chtěje předce jíti, mocí jej zdržel test jeho. A tak se vrátil a zůstal tu přes noc.

8 Potom dne pátého vstal tím raněji, aby se bral. I řekl otec té děvky: Posilň se, prosím. I prodlili, až se den nachýlil, nebo jedli oba.

9 Tedy vstal muž ten, aby šel, on i ženina jeho i mládenec jeho. I řekl mu tchán jeho, otec děvky: Aj, již se den nachýlil k večerou, medle zůstaňte přes noc; aj, dokonává se den, pobuď přes noc zde, a buď mysli veselé, a zítra tím raněji vypravíte se na cestu svou, a půjdeš k příbytku svému.

10 On pak nechtěl zůstati přes noc, ale vstav, odšel, a přišel proti Jebus, jenž jest Jeruzalém, a s ním dva oslové s břemeny i ženina jeho.

11 Když pak byli blízko Jebus, a den se velmi nachýlil, řekl mládenec pánu svému: Poď, prosím, obraťme se do města toho Jebuzejského, abychom v něm přenocovali.

12 Jemuž odpověděl pán jeho: Neobrátíme se do města cizozemců, kteréž není synů Izraelských, ale půjdeme až do Gabaa.

13 Řekl ještě mládenci svému: Poď, abychom přišli k některému z těch míst, a zůstali přes noc v Gabaa aneb v Ráma.

14 Pomíjejíce tedy, odešli, a zapadlo jim slunce blízko Gabaa, kteréž jest Beniaminských.

15 I obrátili se tam, aby vejdouce, zůstali přes noc v Gabaa. A když tam všel, posadil se na ulici města, proto že nebyl, kdo by je přijal do domu a dal jim nocleh.

16 A aj, muž starý vracoval se od práce své s pole u večer, kterýž také byl s hory Efraimovy, a bydlil pohostinu v Gabaa; ale lidé místa toho byli synové Jemini.

17 A když pozdvihl očí svých, uzřel muže toho pocestného na ulici města. I řekl jemu ten stařec: Kam se béřeš, a odkud jdeš?

18 Jemuž odpověděl: Jdeme z Betléma Judova až k stranám hory Efraimovy, odkudž jsem; nebo jsem byl odšel do Betléma Judova. Jduť pak do domu Hospodinova, a není žádného, kdo by mne přijal do domu;

19 Ješto mám i slámu a obrok pro osly své, tolikéž i chléb, ano i víno pro sebe a děvku tvou, a mládence, kterýž jest s služebníkem tvým, tak že v ničemž nemáme nedostatku.

20 I řekl muž ten starý: Měj ty pokoj. Čehoť se koli nedostává, nechť já to opatřím, ty toliko na ulici nezůstávej přes noc.

21 Tedy uvedl jej do domu svého, a obrok dal oslům; potom umyvše nohy své, jedli a pili.

22 A když očerstvili srdce své, aj, muži města toho, muži nešlechetní, obklíčivše dům, tloukli na dvéře a mluvili tomu muži starci, hospodáři domu, řkouce: Vyveď muže toho, kterýž všel do domu tvého, abychom ho poznali.

23 K nimžto vyšed muž ten, hospodář domu, řekl jim: Nikoli, bratří moji, nečiňte, prosím, zlého, poněvadž všel ten muž do domu mého, neprovoďte nešlechetnosti té.

24 Aj, dceru svou, kteráž pannou jest, a ženinu jeho, ty hned vyvedu, i ponížíte jich, aneb učiníte jim, což se vám za dobré vidí; jen muži tomu nečiňte věci té hanebné.

25 Ale nechtěli ho uposlechnouti muži ti. Pojav tedy muž ten ženinu svou, vyvedl ji k nim ven, i poznali ji, a zle jí požívali přes celou noc až do jitra; potom pustili ji, když počínalo zasvitávati.

26 V svitání pak přišla žena ta, a padši, ležela u dveří domu toho muže, kdež byl pán její, až se rozednilo.

27 Když pak vstal pán její ráno, otevřev dvéře domu, vycházel, aby se bral dále cestou svou. A aj, žena ta, ženina jeho, ležela u dveří domu, a ruce její byly na prahu.

28 Jížto řekl: Vstaň, a poďme. A nic neodpověděla. Vzav tedy ji na osla, a vstav muž ten, odšel k místu svému.

29 Když pak přišel do domu svého, vzal meč, a pochytiv ženinu svou, rozsekal ji s kostmi jejími na dvanácte kusů, a rozeslal ji po všech končinách Izraelských.

30 A bylo, že kdožkoli uzřel, pravil: Nikdy se nestalo ani vidíno bylo co podobného od toho času, jakž vyšli synové Izraelští z země Egyptské, až do tohoto dne. Posuďte toho pilně, poraďte se a promluvte o to.

   

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Exploring the Meaning of Judges 19

Napsal(a) New Christian Bible Study Staff, 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)

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Divine Providence # 329

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329. 4. This means that everyone is predestined to heaven and no one to hell. I have explained in Heaven and Hell 545-550 (published in London in 1758) that the Lord does not throw anyone into hell, but that spirits throw themselves in. That is how it is with everyone who is evil and cynical after death. It is much the same with people who are evil and irreligious in this world, except that in this world they can be reformed; they can embrace and absorb the means of salvation, which they cannot do after they leave this world.

The means of salvation boil down to these two, that we are to abstain from evils because they are against the divine laws in the Ten Commandments, and that we are to acknowledge that God exists. We can all do this, provided we do not love what is evil. The Lord is constantly flowing into our volition with the power to abstain from evils and into our discernment with the power to think that God is real. However, no one can do one of these things without doing the other as well. They are united the way the two tablets of the Ten Commandments are united, the one being for the Lord and the other for us. From his tablet, the Lord is enlightening and empowering everyone, but we accept that power and enlightenment only as we do what is on our tablet. Until we do that, it is as though the two tablets were lying face to face and closed with a seal; but as we do what is on our tablet, they are unsealed and opened.

[2] What are the Ten Commandments nowadays but a closed booklet or leaflet opened only by the hands of children and youths? Try telling people of mature years that they should not do something because it is against the Ten Commandments--who actually cares? Of course, if you say that they should not do something because it is against divine laws they may listen. But the Ten Commandments are divine laws. I have checked this out with any number of people in the spiritual world, people who sneered when I talked about the Ten Commandments or the catechism. This is because the second tablet of the Ten Commandments, our tablet, tells us that we are to abstain from evils; and if people do not abstain from them, whether because they are irreligious or because their religion says that works do nothing for our salvation, only faith, they feel smug on hearing talk of the Ten Commandments or the catechism. It is like hearing about some children's book that is no longer of any use to them.

[3] I mention this to show that none of us is unfamiliar with the means by which we can be saved, or the power, if we want to be saved. It follows from this that everyone is predestined to heaven, and no one to hell.

However, since for some people a belief in predestination to nonsalvation, which is damnation, has taken over, and this belief is vicious, and since it cannot be dispelled unless reason sees its insanity and cruelty, I need to deal with the matter in the following sequence. (a) Any predestination but predestination to heaven is contrary to divine love and its infinity. (b) Any predestination but predestination to heaven is contrary to divine wisdom and its infinity. (c) It is an insane heresy to believe that only those born in the church are saved. (d) It is a cruel heresy to believe that any member of the human race is damned by predestination.

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