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Kohtunikud 19

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1 Ja neil päevil, kui Iisraelis ei olnud kuningat, elas keegi leviit võõrana Efraimi mäestikus kõrvalises kohas ja võttis enesele liignaise Petlemmast Juudamaalt.

2 Aga tema liignaine vihastas ta peale ja läks tema juurest ära oma isakotta Petlemma Juudamaale ning oli seal neli kuud.

3 Siis ta mees võttis kätte ja läks temale järele, et rääkida temale südamesse ja tuua ta tagasi; mehega koos oli ta teener ja eeslipaar. Naine viis tema oma isakotta ja kui nooriku isa teda nägi, siis tuli ta rõõmsasti temale vastu.

4 Ja tema äi, nooriku isa, pidas teda kinni, nõnda et ta jäi tema juurde kolmeks päevaks; nad sõid ja jõid ning ööbisid seal.

5 Neljandal päeval tõusid nad hommikul vara teeleminekuks, aga nooriku isa ütles oma väimehele: 'Toeta oma südant leivapalukesega, pärast seda võite siis minna!'

6 Ja nad istusid ning sõid ja jõid üheskoos; siis ütles nooriku isa mehele: 'Ole ometi nõus ja jää ööseks, ja su süda olgu rõõmus!'

7 Aga mees tõusis minekule; siis ta äi käis temale väga peale ja ta pöördus ümber ning jäi ööseks sinna.

8 Ja ta tõusis viienda päeva hommikul vara teeleminekuks, aga nooriku isa ütles temale: 'Toeta oma südant ja viibige kuni päevaloodeni!' Ja nad sõid kahekesi.

9 Siis tõusis mees minekule, tema ja ta liignaine ja ta teener, aga tema äi, nooriku isa, ütles talle: 'Vaata ometi, päev kaldub õhtusse! Jääge ööseks, näe, päev on ju lõppemas! Jää ööseks siia ja su süda olgu rõõmus! Aga homme tõuske vara teeleminekuks, et sa jõuaksid oma telki!'

10 Aga mees ei tahtnud jääda ööseks, vaid tõusis ja läks ning jõudis Jebuusi, see on Jeruusalemma kohale; temal oli kaasas saduldatud eeslipaar, samuti oli ta liignaine koos temaga.

11 Kui nad olid Jebuusi juures, oli päike juba väga madalal ja teener ütles oma isandale: 'Tule nüüd, põikame sellesse jebuuslaste linna ja jääme sinna ööseks!'

12 Aga ta isand ütles temale: 'Me ei pöördu mitte võõraste linna, kes pole Iisraeli laste hulgast, vaid läheme edasi Gibeasse!'

13 Ja ta ütles oma teenrile: 'Tule, et jõuaksime ühte neist paikadest ja saaksime ööbida Gibeas või Raamas!'

14 Siis nad läksid sealt mööda ja käisid edasi ning päike loojus, kui nad olid Benjaminile kuuluva Gibea ligidal.

15 Ja nad põikasid sinna, et minna Gibeasse öömajale; ta tuli ja jäi linna turule, sest ei olnud kedagi, kes oleks neid võtnud oma kotta öömajale.

16 Aga vaata, õhtul tuli üks vana mees väljalt töölt; see mees oli Efraimi mäestikust ja elas võõrana Gibeas; selle paiga mehed olid aga benjaminlased.

17 Ja tõstes oma silmad üles ning nähes teekäijat meest linna turul, ütles vana mees: 'Kuhu sa lähed ja kust sa tuled?'

18 Ja ta vastas temale: 'Me oleme teel Petlemmast Juudamaalt Efraimi mäestiku ääremaile, sest ma olen sealt; ma käisin Petlemmas Juudamaal ja olen minemas Issanda koja poole; aga keegi ei võta mind oma kotta.

19 Meie eeslite jaoks on niihästi õlgi kui toitu, nõndasamuti on mul ka leiba ja veini; su teenijal ja poisil, kes on koos su sulasega, ei puudu midagi.'

20 Siis ütles vana mees: 'Rahu olgu sulle! Igatahes on mul olemas kõik, mis sul on vaja, ära ainult jää ööseks turule!'

21 Ja ta viis tema oma kotta ning segas eeslitele toitu; ja nad pesid oma jalgu ning sõid ja jõid.

22 Aga kui nende südamed olid rõõmsad, vaata, siis piirasid linna mehed, kõlvatud mehed, koja ümber, tagusid ukse pihta ja rääkisid vanale mehele, koja omanikule, öeldes: 'Too välja see mees, kes tuli su kotta, ja me pruugime teda!'

23 Siis läks mees, koja omanik, välja nende juurde ja ütles neile: 'Ei, mu vennad, ärge tehke kurja, sellepärast et see mees tuli mu kotta! Ärge tehke niisugust jäledust!

24 Vaata, siin on mu neitsilik tütar ja selle mehe liignaine! Ma toon nemad välja, magatage neid ja talitage nendega, nagu teie silmis hea on! Aga selle mehega ärge tehke seda jäledust!'

25 Ent mehed ei tahtnud teda kuulata; siis haaras mees oma liignaise ja viis ta õue nende juurde; nad ühtisid naisega ja tarvitasid tema kallal vägivalda kogu öö kuni hommikuni, ja lasksid tal minna, kui hakkas koitma.

26 Ja naine tuli hommiku koites ning langes selle mehe koja ukse ette, kus ta isand oli, jäädes sinna, kuni läks valgeks.

27 Kui tema isand hommikul tõusis ja avas koja uksed ja tuli välja, et minna oma teekonnale, vaata, siis lamas naine, tema liignaine, koja ukse ees ja ta käed olid läve peal.

28 Ta ütles naisele: 'Tõuse ja lähme!' Aga too ei vastanud. Siis tõstis mees ta eesli selga, võttis kätte ja läks koju.

29 Ja kui ta jõudis oma kotta, siis võttis ta noa, haaras oma liignaise ja lõikas tema luid-liikmeid mööda kaheteistkümneks tükiks ning läkitas need Iisraeli kõigisse paigusse.

30 Ja igaüks, kes seda nägi, ütles: 'Midagi niisugust ei ole sündinud ega nähtud alates sellest ajast, kui Iisraeli lapsed tulid Egiptusemaalt, kuni tänapäevani. Mõelge sellele, pidage nõu ja kõnelge!'

   

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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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Apocalypse Revealed # 158

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158. "'Be watchful.'" (3:2) This symbolically means that they should have truths and live in accordance with them.

To be watchful has precisely this symbolic meaning in the Word, for a person who learns truths and lives according to them is like someone who awakens from sleep and becomes alert. By contrast, a person who lacks truths, but who is engaged simply in worship, is like someone who is asleep and dreaming.

Natural life, regarded in itself or apart from spiritual life, is really no more than a state of sleep, whereas natural life that contains spiritual life is a state of alertness. This alertness, moreover, is obtained only through truths - truths which appear in their own light and in their own clarity when a person lives in accordance with them.

This is the symbolic meaning of watching in the following passages:

Watch..., for you do not know at what hour your Lord will come. (Matthew 24:42)

Blessed are those servants whom the Lord, when he comes, will find watching... Be ready, for the Son of Man will come at an hour you do not expect. (Luke 12:37, 40)

Watch..., for you do not know when the lord of the house will come..., lest, when he comes suddenly, he find you sleeping. What I say to you, I say to all: Watch! (Mark 13:35-37)

While the bridegroom was delayed, (the virgins)...slumbered and slept... And the (five foolish) virgins came..., saying, "Lord, Lord, open to us!" But (the Lord) answered..., ."..I do not know you." Watch therefore, for you know neither the day nor the hour at which the Son of Man will come. (Matthew 25:1-13)

Because the Lord's coming is called the morning (no. 151), and truths are then revealed and light dawns, therefore that time is called "the beginning of the watches" in Lamentations 2:19, and the Lord is called "a watcher" in Daniel 4:13. Moreover we read in Isaiah,

Your dead shall live... Awake..., you who dwell in dust. (Isaiah 26:19)

To be shown that the state of a person who lacks truths is called slumbering and sleep, see Jeremiah 51:39, 57, Psalms 13:3; 76:6, Matthew 13:25, and other places.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.