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Birák 20

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1 Erre kivonultak az Izráel minden fiai és összegyülekezett a nép, mint egy ember, Dántól fogva Bersebáig és a Gileád földéig, az Úrhoz Mispába.

2 És megjelentek az egész népnek fõfõ emberei, az Izráelnek minden nemzetségei az Isten népének gyülekezetében, négyszázezer gyalogos, fegyverfogható férfiú.

3 De meghallották a Benjámin fiai [is,] hogy felmentek az Izráel fiai Mispába. Az Izráel fiai pedig mondának: Mondjátok meg, hogy mint történt ez a gonoszság?

4 És felele a Lévita, a megöletett asszonynak férje, és monda: Gibeába, mely Benjáminé, mentem én és az én ágyasom, hogy ott megháljak.

5 És ellenem támadtak Gibeának férfiai, és körülvették miattam a házat éjjel, engem akartak megölni, de az én ágyasomat nyomorgatták meg annyira, hogy meghalt.

6 Ekkor fogtam ágyasomat, és szétvagdaltam õt, és szétküldöztem az Izráel örökségének minden tartományaiba, mert útálatosságot és aljasságot követtek el Izráelben.

7 Ímé mindnyájan, kik itt vagytok Izráel fiai, szóljatok errõl és tanácskozzatok [felõle].

8 Ekkor felállott az egész nép, mint egy ember, mondván: Senki közülünk sátorába ne menjen, és senki házához ne térjen,

9 Mert most Gibea ellen ezt cselekedéndjük: sorsot vetünk rá.

10 És választunk tíz férfiút száz közül, és százat ezer közül, és ezeret tízezer közül, Izráelnek minden nemzetségébõl, hogy hordjanak élelmet a népnek, hogy ez elmenvén, cselekedjék Benjámin Gibeájával annak minden gonoszsága szerint, melyet elkövetett Izráelben.

11 És összegyülekezett Izráel minden férfia a város ellen, mint egy ember, egyesülten.

12 És követeket küldöttek az Izráel nemzetségei Benjámin minden törzseihez, mondván: Micsoda aljasság az, a mi ti közöttetek történt?

13 Most adjátok ki azokat a férfiakat, a Béliál fiait, a kik Gibeában vannak, hogy megöljük õket, és kitisztítsuk a gonoszt Izráelbõl. De a Benjámin fiai nem akartak hallgatni testvéreiknek, az Izráel fiainak szavára,

14 Hanem egybegyûltek a Benjámin fiai a városokból Gibeába, hogy kimenjenek harczolni az Izráel fiaival.

15 És azon a napon a Benjámin fiai, a kik a városokból [jöttek fel,] huszonhatezer fegyverfogható férfiút számlálának, Gibea lakóin kivül, kik szám szerint hétszázan voltak, [mind] válogatott férfiú.

16 Ebbõl az egész népbõl volt hétszáz válogatott férfiú, a kik suták voltak. Ezek mindnyájan a parittyával hajszálnyira [biztosan] találtak és nem hibázták el.

17 Az Izráel fiai pedig szám szerint, a Benjámin fiain kivül, négyszázezeren voltak, fegyverfogható emberek, és mind hadakozó férfiak.

18 Ekkor felkeltek, és felmentek Béthelbe, és megkérdék az Istent, és mondának az Izráel fiai: Ki menjen fel elõször közülünk a Benjámin fiai ellen hadakozni? És monda az Úr: Júda elõször.

19 Felkeltek azért az Izráel fiai reggel, és táborba szállottak Gibea elõtt.

20 És kimentek Izráel emberei harczolni Benjámin ellen, és csatarendbe állottak fel ellenök az Izráel emberei Gibeánál.

21 És kivonultak a Benjámin fiai [is] Gibeából, és levertek az Izráel fiai közül az nap huszonkétezeret a földre.

22 De a nép, Izráel férfiai, megbátoríták magukat, és újra csatarendbe állottak ugyanazon a helyen, a melyen elõtte való nap sorakoztak.

23 És felmenének az Izráel fiai, és [ott] sírtak, az Úr elõtt egész estig, és megkérdezték az Urat, mondván: Vajjon elmenjek-é még harczolni az én atyámfiának, Benjáminnak fiai ellen? Az Úr pedig monda: Menjetek fel ellene!

24 És mikor az Izráel fiai másnap a Benjámin fiai ellen felvonultak,

25 Kijött elébük Benjámin Gibeából másnap, és levert az Izráel fiai közül [még] tizennyolczezer embert a földre, kik mindannyian fegyverfoghatók valának.

26 Ekkor felment Izráel minden fia és az egész nép, és elmenvén Béthelbe, sírtak, és ott maradtak az Úr elõtt és bõjtöltek aznap egész estvéig, és égõáldozattal és hálaadó áldozattal áldoztak az Úr elõtt.

27 És megkérdezék az Izráel fiai az Urat, - mert ott volt abban az idõben az Isten frigyládája.

28 És Fineás, az Áron fiának Eleázárnak fia szolgált körülötte abban az idõben - mondván: Vajjon még [egyszer] felmenjek-é harczolni az én atyámfiának Benjáminnak fiaival, vagy pedig abbanhagyjam? És monda az Úr: Menj, mert holnap kezedbe adom õket.

29 És leseket vetett Izráel Gibea ellen köröskörül.

30 És felvonultak az Izráel fiai a Benjámin fiai ellen harmadnapon, és felállottak Gibea ellen úgy, mint annakelõtte.

31 Ekkor kijöttek a Benjámin fiai a nép ellen, elszakasztatának a várostól, és elkezdették a népet verni, és ölni, mint annakelõtte, a mezõn, a két úton, melynek egyike Béthelbe, másika Gibea felé vezet, [és már megöltek] mintegy harmincz férfiút Izráelbõl.

32 És mondának a Benjámin fiai: Megverettetnek ezek elõttünk [megint,] mint elõször. Az Izráel fiai pedig mondának: Fussunk el és szakaszszuk el õket a várostól, [ki] az országútra.

33 És az Izráel minden fia elhagyta helyét és Baál-Thámárnál állott fel. Izráel lesei pedig elõtörtek [rejtek]helyeikbõl Maareh-Gabából.

34 Ekkor az egész Izráelbõl tízezer válogatott férfiú tört Gibea ellen, és néki búsulának a harcznak, és amazok észre sem vették, hogy veszedelemben forognak.

35 Így verte le az Úr Izráel elõtt Benjámint, és elpusztítottak az Izráel fiai azon a napon a Benjámin fiai közül huszonötezerszáz férfiút, kik mind fegyverfoghatók voltak.

36 Benjámin fiai tehát látták, hogy megveretnek, mivel Izráel férfiai [csak] azért adtak helyet Benjáminnak, mert õk a lesekben bíztak, a melyeket Gibeánál helyeztek el.

37 És a les elõsietett és elõtört Gibea ellen, és a les bevonult, és leölte az egész várost fegyvernek élivel.

38 És abban egyeztek meg Izráel férfiai a les-csapatokkal, hogy erõs füstfelleget bocsátanak fel a városból.

39 Mikor aztán az Izráel férfiai visszafordultak a harcz közben, és Benjámin megkezdte az öldöklést és [leölt] mintegy harmincz férfiút Izráelbõl, és azt gondolta magában: Bizony megverettetnek elõttünk, mint az elsõ ütközetben:

40 Épen akkor kezdett a felhõ felemelkedni a városból, mint egy füstoszlop. És mikor [aztán] Benjámin hátratekintett, látta, hogy íme a város lángja [már] feléri az eget.

41 És az Izráel fiai megfordultak, és megijedének a Benjámin fiai, a kik most látták csak, hogy rajtok a veszedelem.

42 És elfutottak az Izráel férfiai elõl a pusztába [vivõ] útra; de a harcz ott is utólérte õket, és az út közepén ölték le a városból jövõket.

43 Körülvették Benjámint, üldözték õt, letiporták a pihenõ helyen, egészen a Gibea elõtt keletre [esõ vidékig.]

44 És elesett Benjámin közül tizennyolcezer ember, mindnyájan vitéz férfiak.

45 Ekkor megfordultak, és a pusztába menekültek, a Rimmon sziklájához; de az útakon még megöltek közülök ötezer embert, és azután egész Gideomig mentek utánok, és megöltek közülök kétezer embert.

46 Azok tehát, akik elestek Benjámin közül, összesen huszonötezeren voltak, kik mindannyian fegyvert fogtak azon a napon, és mindnyájan vitéz férfiak voltak.

47 De hatszáz férfiú megfordult, és elmenekült a pusztába a Rimmon kõsziklájára, és ott [is] maradt a Rimmon szikláján négy hónapig.

48 Az Izráel férfiai pedig visszatértek a Benjámin fiaira, és megölték õket fegyvernek élével a városokban az emberektõl a barmokig, és a mi csak található volt; az összes városokat pedig, miket találtak, tûzzel égették meg.

   

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Exploring the Meaning of Judges 20

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Israel’s war with the tribe of Benjamin

The events of the previous chapter carry over into the last two chapters of the book of Judges, this one and the final one. The overall content of this chapter is about the division between Israel and the tribe of Benjamin (where the town of Gibeah was situated) and the eventual long war in which thousands on both sides died.

All Israel gathered together at Mizpah, four hundred thousand foot soldiers with swords, from every tribe, except the tribe of Benjamin who heard about the gathering. The reason for coming together, prompted by the dismembered parts of the concubine, was to decide what to do. The Levite told the story of the events. The men of Israel heard and decided that they would all immediately go up against the tribe of Benjamin, for them to hand over the perverted men of Gibeah for justice to be done and for Israel to be redeemed. They agreed to take one man out of every ten to go and, if necessary, to fight.

The spiritual meaning in this opening and gathering of Israel at Mizpah is mostly about its incompleteness. The tribe of Benjamin was not present even though Mizpah was in Benjamin’s territory. Spiritual incompleteness in us is to leave something out of our love and faithfulness to the Lord which makes each one of us a whole being. The twelve tribes of Israel stand for all the qualities which come together to form our spiritual life and purpose. (True Christian Religion 38)

The men of Israel go up and ask the Lord who should go to fight first. The reply is that Judah go first. The men of Benjamin refuse to hand the men of Gibeah over and they form an army to fight Israel. In the fighting, the men of Benjamin cut down twenty-two thousand men of Israel. Israel goes and weeps to the Lord and asks if they should go up again against their brother Benjamin. The Lord says they are to go up again.

The spiritual meaning of the tribe of Benjamin is that it stands for the ‘medium’ or the vital connection between what is internal or celestial and what is external or natural. If this connection is absent there is no passage or mutual link between these two and they are separated. This removes the completeness of our spiritual life as a whole. (See Arcana Caelestia 5822.)

Israel goes up against Benjamin on the second day and eighteen thousand men of Israel are cut down by the army of Benjamin. Israel goes to the house of the Lord and weeps, and asks if they should yet go out to fight their brother Benjamin. The Lord says that they are to fight a third time, and the He will deliver them into their hand.

Israel weeps. Weeping or crying stands for mourning the loss of something which is no longer present. In a good sense ‘weeping’ can be for the sense of loss of what is loved and what is part of us, here represented by ‘to battle the children of my brother Benjamin’.

The Lord wept over Jerusalem (Luke 19:41-44). (Arcana Caelestia 4293.3)

Israel fights on three consecutive day, and on the third day they defeat the tribe of Benjamin. ‘On the third day’ (see verse 30) stands for the need for conflict and personal states in our spiritual temptations and battles to be worked through until they are brought to an end and we can be brought out of temptation, into a new state. (Arcana Caelestia 5159)

The men of Israel laid an ambush and then went as before to fight the men of Benjamin. They moved away from them and Benjamin followed them and killed some men of Israel. The men in ambush arose and went to Gibeah and by arrangement made a great column of smoke after killing the men of the city. (Arcana Caelestia 9144) The men of Benjamin saw this and panicked, and twenty three thousand of them were slain. Six hundred men escaped and hid, and Israel went all around and destroyed men of Benjamin wherever they were found.

The spiritual meaning of this final battle is in the extent of the numbers killed and the aftermath of the victory with further killing. To ‘kill’ (or destroy) when it is used in the Word is to work completely towards the full expulsion of states, thoughts and intentions in us which are in opposition to the way of the Word and its wholeness and healing. (Arcana Caelestia 9320) This is the meaning of the term ‘vastation’ in which things which are opposed to the Lord need to be worked through and brought to an end so that a new state can come.

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Arcana Coelestia # 9144

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9144. 'And catches hold of thorns' means which spreads into falsities. This is clear from the meaning of 'catching hold of', when said of anger that arises from an affection for evil, as spreading into and thus setting alight; and from the meaning of 'thorns' as falsities, dealt with below. But something must be stated first about what is implied in all this. The loves present with a person are the fires of his life, 9055. Evil loves - self-love and love of the world - are consuming fires; they consume the forms of good and the truths which true life comprises. Those fires compose the life of a person's will, and the light from those fires composes the life of his understanding. As long as the evil fires are kept shut up in the will, the understanding dwells in light and consequently discerns what is good and true. But when those fires spill out their light into the understanding the light previously there is dispelled and the person's discernment of what is good and true is dimmed. The situation grows worse, as self-love and love of the world, which those fires are, take hold more and more, so that eventually they smother and snuff out all truth, and good along with it.

[2] When those loves are attacked fire breaks out of the will into the understanding and produces a flame there. This flame is what is called anger. This is why a person is said to flare up, blaze up, and be inflamed, when he is angry. This flame assails the truths and forms of good present in the understanding and not only hides them but also consumes them. Furthermore, and this is an arcanum, when that evil fire bursts out of the will into the understanding part of the mind, this part is closed above and opened below, that is, closed where it looks towards heaven and opened where it looks towards hell.

[3] So it is that whenever an evil person blazes up in anger evils and falsities that produce the flame are entering in. It is like a fibre in the body. If it is pricked with the point of a needle it instantly pulls itself in and closes up, and in so doing prevents the wound from going any deeper and harming life where it exists essentially. Also, when presented in a visual shape falsity appears as something pointed. An evil person's state when he is angry is also similar to smoke which on a touch of fire bursts into flame; for falsity arising from evil and present in the understanding is like smoke, and anger is like smoke that has been set alight. They also correspond to one another. So it is that in the Word 'smoke' means falsity and 'its flame' means anger, as in David,

Smoke went up out of His nose, and fire out of His mouth; glowing coals flamed forth from Him. Psalms 18:8.

And in Isaiah,

Wickedness burns like a fire, it devours brier and thorn, and kindles the entangled boughs of the wood; and they rise in a column of smoke, 1 through the wrath of Jehovah Zebaoth. Isaiah 9:18-19.

'Smoke' here is falsity which, when set alight, gives rise to anger. For the meaning of 'smoke' as falsity, see 1861.

[4] From all this one may now see what is meant in the internal sense by 'When fire breaks out and catches hold of thorns, and a stack of grain is consumed, or standing grain ... ', namely, If an affection for evil bursts out into anger and spreads into falsities belonging to evil cravings, and consumes the truths and forms of the good of faith ... Anyone who stops to think can see that there is some reason for this law that lies hidden on a more internal level and is not apparent. For nowhere else is a law laid down regarding fire catching hold of thorns and then consuming a stack of grain or standing grain; such an occurrence is extremely rare. But it is an everyday occurrence for the fire of wickedness and of anger to seize on and set alight the falsities of cravings and thereby to consume the Church's truths and forms of good.

[5] The fact that 'thorns' are the falsities of cravings is clear from the following places: In Isaiah,

Over the land of My people the thorn, and the prickle, is coming up. Isaiah 32:13.

'The land' is the Church, 'the thorn or the prickle' falsities and the evils stemming from them. In the same prophet,

[As to] your spirit, a fire will devour you. Thus will the people be burnt into lime; [they will be like] thorns cut down which are burned in the fire. Isaiah 33:11-12.

'Thorns which are burned in the fire' stands for falsities which catch fire and consume truths and forms of good.

[6] In Ezekiel,

No more will there be for the house of Israel a pricking brier and a painful thorn. Ezekiel 28:24.

'A pricking brier' stands for falsity belonging to the cravings of self-love, 'thorn' for falsity belonging to the cravings of love of the world. In Hosea,

Their 2 mother has committed whoredom. Therefore I am hedging up your way with thorns, and she will not find her paths. Hosea 2:5-6.

'Ways' and 'paths' stand for truths, and 'thorns' for falsities instead of them.

[7] In the same prophet,

The high places of Aven, the sin of Israel, will be destroyed. Thistle and thorn will grow up on their altars. Hosea 10:8.

'Thistle and thorn' stands for evil and falsity laying waste the forms of good and the truths of worship. In David,

They have surrounded me like bees, they quench as it were a fire of thorns. 3 Psalms 118:12.

'A fire of thorns' stands for a craving for evil. In Matthew,

By their fruits you will know them. Do people gather grapes from thorns, or figs from thistles? Matthew 7:16.

'Gathering grapes from thorns' stands for obtaining forms of the good of faith and of charity from the falsities of cravings, 'grapes' being those forms of good, see 1071, 5117, 6378.

[8] In Mark,

Some seed fell among thorns; but the thorns grew up and choked it, so that it did not bear fruit. Those who are sown among the thorns are the ones who hear the word; but the cares of this world, and the deceitfulness of riches, and the cravings entering in that are centred on other things, choke the word, so that it becomes unfruitful. Mark 4:7, 18-19.

Here an explanation is given of what is meant by 'being sown among thorns', and so of what is meant by 'thorns'. The same things are meant by 'sowing among thorns' and 'reaping thorns' in Jeremiah,

Thus said Jehovah to the man of Judah and Jerusalem, Break up your fallow ground, and do not sow among thorns. Jeremiah 4:3.

They have sown wheat and reaped thorns. Jeremiah 12:12-13.

[9] The falsities of cravings, meant by 'thorns', are falsities that support worldly concerns and worldly desires; for these falsities more than others catch fire and flare up because they are the product of bodily cravings that a person feels. For this reason they also close the internal man, leaving the person wholly devoid of wisdom so far as salvation of the soul and eternal life are concerned.

[10] The crown woven from thorns which was placed on the Lord's head when He was crucified, and when He was hailed as King of the Jews and He said, 'Behold the Man!', 4 John 19:2-3, 5, represented God's truth as it was at that time in the Jewish Church, namely truth smothered by the falsities of cravings. 'The King of the Jews', as they hailed Him then, meant God's truth. 'King' in the Word means the truth from God, see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148; and 'the Anointed', who is the Messiah in Hebrew and the Christ in Greek, has a similar meaning, 3004, 3008, 3009, 3732(end). In the highest sense 'Judah' is used to mean the Lord in respect of Divine Good, in the internal sense the Lord in respect of the Word, and so in respect of teachings drawn from the Word, 3881. And when, after such a crown had been placed on His head, the Lord said, 'Behold the Man!', He meant, 'Behold Divine Truth as it is in the Church at the present day!' For 'Man' is Divine Truth going forth from the Lord in heaven. So it is that heaven is the Grand Man, owing both to influx and to correspondence, as has been shown at the ends of a number of chapters, see 1276, 1871, 2996, 2998, 3624-3649, 3741-3750, 7396, 8547, 8988. So it is also that the Lord's celestial Church was called Man, 478, 479, this Church being the one that the Jews represented, 6363, 6364, 8770. All this shows what was meant by 'the crown of thorns', and by being hailed 'King of the Jews', also what was meant by 'Behold the Man' as well as by the inscription over the cross, 'Jesus of Nazareth, the King of the Jews', John 19:19-20. It meant the way in which Divine Truth or the Word was regarded and was treated by the Jews, among whom the Church existed. All the things that the Jews did to the Lord when He was about to be crucified were signs of the states of those belonging to the Church so far as God's truth or the Word was concerned, see 9093(end). That the Lord was the Word is clear in John,

In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us, and we beheld His glory. John 1:1, 14.

'The Word' is Divine Truth.

Poznámky pod čarou:

1. literally, they raise themselves with a raising of smoke

2. The Latin means Your but the Hebrew means Their, which Swedenborg Has in another place where he quotes this verse.

3. i.e. a fire consuming thorns

4. The words Behold the Man (Ecce Homo) are generally thought to have been spoken by Pilate. The Greek at John 19:5 states simply And he said, Behold the Man.

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