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Birák 19

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1 Ugyanebben az idõben, a mikor nem volt király Izráelben, mint jövevény tartózkodott az Efraim hegység oldalán egy Lévita, a ki ágyas nõt szerzett magának Júda Bethlehemébõl.

2 Paráználkodék pedig nála az õ ágyasa és elméne tõle atyjának házához, Júdának Bethlehemébe, és ott maradt négy hónapig.

3 Ekkor felkelvén az õ férje, utána ment, hogy lelkére beszéljen, [és] hogy visszavigye õt. Szolgája és egy pár szamár volt vele. Az pedig bevezette õt az õ atyjának házába, és mikor meglátta õt a leánynak atyja, örvendve eléje ment.

4 És ott tartóztatá õt ipa, a leánynak atyja, és õ ott maradt nála három napig, és ettek, ittak, és ott [is] háltak.

5 És mikor a negyedik napon reggel korán felkeltek, és õ felkészült, hogy elmenjen, monda a leánynak atyja az õ vejének: Erõsítsd meg szívedet egy falat kenyérrel, azután menjetek el.

6 És leültek, és mindketten együtt ettek és ittak, és monda a leány atyja a férfiúnak: Gondold meg és hálj itt az éjjel és gyönyörködjék a te szíved.

7 Mikor pedig felkelt az a férfiú, hogy elmenjen, addig marasztá õt az ipa, hogy ott maradt [megint] éjszakára.

8 És felkelt azután az ötödik napon jókor reggel, hogy elmenjen, és monda a leánynak atyja: Erõsítsd meg, kérlek, a te szívedet. És mulatozának, míg elhanyatlék a nap, és [együtt] evének mindketten.

9 Ekkor felkele az a férfiú, hogy elmenjen ágyasával és szolgájával; de ipa, a leánynak atyja, így szólt hozzá: Ímé a nap már lehanyatlik, hogy beesteledjék, azért háljatok meg itt; ímé nyugalomra hajlik a nap, hálj itt, és gyönyörködjék a te szíved; holnap aztán készüljetek fel jókor reggel a ti útatokra, és menj el sátorodba.

10 De a férfiú nem akart [ott] meghálni, és felkelt és elment, és egész Jebusig jutott, - ez Jeruzsálem. Egy pár megterhelt szamár és ágyasa volt vele.

11 Mikor pedig Jebus mellett voltak, a nap már igen alászállott, és monda a szolga az õ urának: Jerünk és térjünk be a Jebuzeusok e városába, és háljunk ott.

12 És monda néki az õ ura: Ne térjünk be az idegenek városába, a hol senki sincs az Izráel fiai közül, inkább menjünk el Gibeáig.

13 És monda az õ szolgájának: Siess, és menjünk e két hely valamelyikébe, és háljunk vagy Gibeában, vagy Rámában.

14 És tovább vonultak, és elmenének, és a nap Gibea mellett ment le felettök, a mely Benjáminé.

15 És oda tértek, hogy bemenjenek és megháljanak Gibeában. Mikor pedig oda bement, leült a város piaczán, mert nem volt senki, a ki õket házába behívná éjszakára.

16 És ímé egy öreg ember jöve a munkából a mezõrõl [késõ] estve. Ez a férfiú az Efraim hegységérõl való volt, és [csak] jövevény Gibeában, míg a helynek lakói Benjáminiták voltak.

17 És mikor felemelte szemeit, és meglátta azt az utas embert a város piaczán, monda az öreg ember néki: Hová mégy és honnan jösz?

18 Ez pedig monda néki: Megyünk Júda Bethlehemébõl az Efraim hegység oldaláig, a honnan való vagyok. Júda Bethlehemében voltam és most az Úr házához megyek, és nincsen senki, a ki házába fogadna engem.

19 Pedig szalmánk és abrakunk is van szamaraink számára, és kenyerem és borom is van a magam és a te szolgálód és emez ifjú számára, ki szolgáddal van, [úgy] hogy semmiben sem szûkölködünk.

20 Ekkor monda a vén ember: Békesség néked! Mindarra, a mi nélkül csak szûkölködöl, nékem lesz gondom. Csak nem hálsz itt az utczán?!

21 És elvezette õt az õ házához és abrakot adott az õ szamarainak. Azután megmosták lábaikat, és ettek és ittak.

22 És mikor vígan laknának, ímé a város férfiai, a Béliál fiainak emberei, körülvették a házat, és az ajtót döngetve, mondának az öreg embernek, a ház urának, mondván: Hozd ki azt a férfiút, a ki házadhoz jött, hogy ismerjük meg õtet.

23 És kiment hozzájuk az a férfiú, a háznak ura és monda nékik: Ne, atyámfiai, ne cselekedjetek ilyen gonoszt, minekutána az a férfiú az én házamhoz jött, ne tegyétek [vele] azt az alávaló dolgot.

24 Ímé itt van hajadon leányom és az õ ágyasa, ezeket hozom ki néktek, és ezeket nyomorgassátok, és tegyétek velök azt, a mit csak tetszik, csak e férfiúval ne cselekedjétek azt az alávaló dolgot.

25 A férfiak azonban nem akartak reá se hallgatni. Ekkor [kézen] fogta az a férfiú az õ ágyasát, és kivitte nékik az utczára. Ezek pedig megszeplõsíték õt, és gonoszul élének vele egész éjszaka reggelig, és csak mikor feltetszett a hajnal, akkor bocsátották el.

26 És elment az asszony virradat elõtt és reggel ott rogyott össze annak a férfiúnak háza ajtajánál, a melyben az õ ura volt reggelig.

27 Mikor pedig felkelt az õ ura reggel, és kinyitotta a ház ajtaját, és kiment, hogy útnak induljon, ímé az asszony, az õ ágyasa, ott feküdt elterülve a ház ajtaja elõtt, és kezei a küszöbön.

28 És monda néki: Kelj fel és menjünk el. De az nem felelt néki. Ekkor feltette õt a szamárra, és felkelt a férfiú, és elment hazájába.

29 És mikor hazaért, kést vett elõ, és megfogta ágyasát, és tagról-tagra szétvagdalta õt tizenkét darabba, és szétküldözte Izráel minden határába.

30 Lõn pedig, hogy mindenki, a ki ezt látta, azt mondotta: Nem történt és nem láttatott ehhez hasonló dolog, mióta csak feljöttek az Izráel fiai Égyiptomnak földébõl mind e mai napig. Gondolkodjatok e dolog felõl, tartsatok tanácsot és beszéljétek meg.

   

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Arcana Coelestia # 4592

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4592. 'And his father called him Benjamin' means the nature of the spiritual of the celestial. This is clear from the representation of 'Benjamin' as the spiritual of the celestial. What this is has been explained above in 4585, namely the intermediate part between the spiritual and the celestial, or between the spiritual man and the celestial man. In the original language Benjamin means Son of the right hand, and by 'son of the right hand' is meant spiritual truth which springs from celestial good, and consequent power; for good receives power through truth, 3563. 'Son' means truth, 489, 491, 533, 1147, 2623, 3373, and 'hand' means power, 878, 3091, 3563, 'right hand' therefore meaning supreme power. From this one may see what is meant by 'sitting at God's right hand', namely a state of power received from truth that springs from good, 3387. When used in reference to the Lord this phrase denotes omnipotence, and also Divine Truth which proceeds from the Lord's Divine Good, as in Psalms 110:1; Matthew 22:44; 26:63-64; Mark 14:61-62; 6:19; Luke 22:69. And since it is Divine power, that is, omnipotence, that is meant, the phrase 'at the right hand of God's power (or virtue 1 )' is used in these places.

[2] From this it is evident what 'Benjamin' means in the genuine sense, namely spiritual truth which springs from celestial good, meant by 'Joseph'. Both together therefore constitute that which lies between the spiritual man and the celestial man, as stated above in 4585. But this good and this truth are distinct and separate from the celestial represented by 'Judah' and from the spiritual represented by 'Israel', the former entity being higher or more interior, the latter one lower or more exterior, for as stated they constitute that which lies between. But no one can have any conception of the good represented by 'Joseph' or of the truth represented by 'Benjamin' except him who has been enlightened by the light of heaven. Angels have a clear conception of them because all the ideas forming their thought are products of the light of heaven which comes from the Lord, a light in which they see and perceive an unending number of things which man cannot possibly understand, let alone speak about.

[3] Take the following as an illustration. All without exception are born natural yet with the capacity to become either celestial or spiritual, whereas the Lord alone was born spiritual-celestial. It was for this reason that He was born in Bethlehem, where the border of the land of Benjamin ran. Indeed 'Bethlehem' means the spiritual of the celestial, and 'Benjamin' represents the same. The reason He alone was born spiritual-celestial is that the Divine dwelt within Him. These are matters which no one can possibly comprehend who does not dwell in the light of heaven; for one who dwells in the light of the world, and relies for his perception on that light, hardly knows what truth is or what good is, still less what it is to rise up by degrees to more interior levels of truth and good, and so hardly knows anything at all about the countless manifestations of truth and good in every degree which are visible to angels in light as clear as that shining at midday. This shows the nature of angels' wisdom in comparison with men's.

[4] There are six names which occur frequently [in the Word] - in the prophetical sections, where the Church is the subject. These are Judah, Joseph, Benjamin, Ephraim, Israel, and Jacob. Anyone who does not know which aspect of good or truth of the Church each of these is used to mean in the internal sense cannot know a single one of the Divine arcana of the Word in those sections. Nor can he know which aspect of the Church is meant unless he knows what the celestial is, meant by 'Judah'; what the celestial of the spiritual is, meant by 'Joseph'; what the spiritual of the celestial is, meant by 'Benjamin'; what the intellectual side of the Church is, meant by 'Ephraim'; what the internal spiritual is, meant by 'Israel'; and what the external spiritual is, meant by 'Jacob'.

[5] As regards 'Benjamin' in particular, he represents the spiritual of the celestial, while 'Joseph represents the celestial of the spiritual; and both together accordingly represent the intermediate part between the celestial man and the spiritual man. This being so they are linked together very closely, and for this reason that close link between them is also described by the following details in the historical narratives about Joseph,

Joseph told his brothers to bring their youngest brother, so as not to die. Genesis 42:20.

When they resumed with Benjamin, and Joseph saw Benjamin his brother, he said, Is this your youngest brother, of whom you told me? And he said, God be kind to you, my son. And Joseph hastened, for his bowels were stirred with emotion for his brother, and he sought to weep, and therefore went into his room and wept there. Genesis 43:29-30.

He multiplied Benjamin's portion five times more than the portion of any of the others. Genesis 43:34.

After disclosing who he was to his brothers he fell on the neck of Benjamin his brother and wept; and Benjamin wept on his neck. Genesis 45:14.

He gave changes of clothing to them all, but to Benjamin three hundred pieces of silver and five changes of clothing. Genesis 45:22.

[6] From these places it is evident that Joseph and Benjamin were linked very closely together, not because they had the same mother but because the spiritual link that exists between the good meant by 'Joseph' and the truth meant by 'Benjamin' is represented by them. And because these two constitute that which lies between the celestial man and the spiritual man Joseph and his brothers could not be brought together, nor he and his father brought together, except by means of Benjamin; for without that intermediary no such bringing together is possible. This was the reason why Joseph did not reveal his true identity before he did.

[7] Elsewhere in the Word, especially the prophetical part, there are other places where Benjamin means the spiritual truth which is the Church's, as in Moses' prophecy regarding the sons of Israel,

To Benjamin he said, Beloved of Jehovah, he will dwell in confidence upon him, covering him all the day, and he will dwell between his shoulders. Deuteronomy 33:12.

'Beloved of Jehovah' means spiritual truth springing from celestial good. The presence of this good with that truth is referred to as 'dwelling in confidence', 'covering it the whole day', and also 'dwelling between his shoulders', for in the internal sense 'the shoulders' means all power, 1085, and all power which good possesses is expressed by means of truth, 3563.

[8] In Jeremiah,

Flee, sons of Benjamin, out of the midst of Jerusalem, and sound the trumpet, and take up a prophecy over the house of the vine; for evil stares from the north, and great destruction. Jeremiah 6:1.

'Sons of Benjamin' stands for spiritual truth springing from what is celestial. 'Jerusalem' stands for the spiritual Church, as does 'the house of the vine' or Beth Hakkerem. 'Evil from the north' stands for man's sensory perception and his knowledge acquired through this. In the same prophet,

It will happen if you keep the sabbath day holy, that people will come in from the cities of Judah and from places surrounding Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing burnt offering and sacrifice, and minchah, and frankincense, and bringing thanksgiving, to the house of Jehovah. Jeremiah 17:24, 26.

[9] And elsewhere in the same prophet,

In the mountain cities, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places surrounding Jerusalem, and in the cities of Judah, flocks will again pass under the hands of him who counts them. Jeremiah 33:13.

Here 'the land of Benjamin' too stands for spiritual truth which is the Church's, for all things that constitute the Church, from the first to the final degree of these, are meant by 'the cities of Judah', 'the places surrounding Jerusalem', 'the land of Benjamin', 'the plain', 'the mountain', and 'the south'.

[10] In Hosea,

Sound the trumpet (buccina) in Gibeah, the trumpet (tuba) in Ramah. Cry out, Beth Aven; after you, Benjamin. Ephraim will become lonely places on the day of reproach. Hosea 5:8-9.

'Gibeah', 'Ramah', and 'Beth Aven' stand for aspects of the spiritual springing from the celestial meant by 'Benjamin', for Gibeah was part of Benjamin, Judges 19:14, as also was Ramah, Joshua 18:25, as well as Beth Aven, Joshua 18:12. 'Sounding the trumpets (buccina et tuba)' and 'crying out' stand for declaring that the intellectual side of the Church, meant by 'Ephraim', has been destroyed.

[11] In Obadiah,

The house of Jacob will become fire, and the house of Joseph a flame, the house of Esau stubble; and those in the south will inherit the mountain of Esau, and those who are in the plain the Philistines; and they will inherit the field of Ephraim and the field of Samaria, and Benjamin [will inherit] Gilead. Obad. verses 18, 19.

Here, as in other places, it is quite evident that the names used mean spiritual realities, for unless one knows what is meant by 'the house of Jacob', 'the house of Joseph', 'the house of Esau', 'the mountain of Esau', 'the Philistines', 'the field of Ephraim', 'the field of Samaria', 'Benjamin', and 'Gilead', and in addition to these what is meant by 'those in the south', 'the house', 'the plain', 'the mountain', and 'the field', one will never understand anything here. Nor did the details described here as historical events actually take place. But anyone who knows what each individual expression implies will discover heavenly arcana within this particular use of them. Here also 'Benjamin' stands for what is spiritual springing from that which is celestial.

[12] Similarly the following in Zechariah,

Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Round about the whole land will be as the plain from Geba even to Rimmon. And [Jerusalem] will dwell in her own place, from the Gate of Benjamin even to the place of the first gate, to the corner gate, 2 and the tower of Hananel, even to the king's winepresses. Zechariah 14:9-10.

Similarly in David,

Turn Your ear, O Shepherd, You who lead 3 Joseph like a flock, who are seated on the cherubim; before Ephraim and Benjamin and Manasseh, stir up Your power and come to save us. Psalms 80:1-2.

Similarly in the prophecy of Deborah and Barak,

Jehovah will have dominion for me among the strong. Out of Ephraim whose root is in Amalek, following you, Benjamin, among your peoples, out of Machir lawgivers will come down, and out of Zebulun those who carry the sceptre of the scribe. Judges 5:13-14.

[13] In John,

I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe of Israel - twelve thousand sealed out of the tribe of Zebulun, twelve thousand sealed out of the tribe of Joseph, twelve thousand sealed out of the tribe of Benjamin. Revelation 7:4, 8.

By 'the tribes of Israel' here are meant those with whom goods and truths exist and who as a consequence are in the Lord's kingdom. For 'the tribes' and 'twelve', or what amounts to the same 'twelve thousand', mean all aspects of love and faith, or all aspects of good and truth, 577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060. In that chapter of the Book of Revelation the tribes are divided into four groups, the last group being made up of twelve thousand sealed out of Zebulun, twelve thousand out of Joseph, and twelve thousand out of Benjamin, because 'the tribe of Zebulun' means the heavenly marriage, 3960, 3961, in which marriage heaven and so all things consist. 'Joseph' in this case means the celestial of the spiritual, or the good of truth, while 'Benjamin' means the truth of that good, or the spiritual of the celestial. These form the marriage in which heaven consists, and this is why these three tribes are mentioned last.

[14] Because 'Benjamin' was to represent the spiritual of the celestial of the Church, or the truth of good, which is the intermediate part between celestial good and spiritual truth, Jerusalem was therefore allowed to the children of Benjamin as an inheritance; for before Zion was built there Jerusalem meant the Church in general. For the allotment of Jerusalem to Benjamin, see Joshua 18:28 and Judges 1:21.

Poznámky pod čarou:

1. virtue is used here in the now almost obsolete sense of 'The power or operative influence inherent in a supernatural or divine being'. (Shorter Oxford English Dictionary)

2. literally, the sate of the corners

3. The Latin means He who leads, but the Hebrew means You who lead.

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