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Giudici 19

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1 OR in quel tempo, non essendovi alcun re in Israele, avvenne che un uomo Levita, dimorando nel fondo del monte di Efraim, si prese una donna concubina di Bet-lehem di Giuda.

2 E questa sua concubina fornicò in casa sua, e si partì da lui, e se ne andò a casa di suo padre, in Bet-lehem di Giuda, ove stette lo spazio di quattro mesi.

3 Poi il suo marito si levò, e le andò dietro, per piegare il cuor suo con dolci parole, e per ricondurla; e avea seco il suo servitore, e un paio d’asini. Ed ella lo menò in casa di suo padre; e il padre della giovane, come l’ebbe veduto, gli si fece lietamente incontro.

4 E il suo suocero, padre della giovane, lo ritenne; ed egli dimorò con lui tre giorni; e mangiarono, e bevvero, e albergarono quivi.

5 E, al quarto giorno, si levarono la mattina; e il Levita si mise in ordine per andarsene; ma il padre della giovane disse al suo genero: Confortati il cuore con un boccon di pane, e poi voi ve ne andrete.

6 Così si posero amendue a sedere, e mangiarono, e bevvero insieme; e il padre della giovane disse a quell’uomo: Deh! piacciati star qui questa notte, e il cuor tuo si rallegri.

7 Ma quell’uomo si levò per andarsene; ma pure il suo suocero gli fece forza, talchè egli se ne ritornò, e stette quivi quella notte.

8 E al quinto giorno, egli si levò la mattina per andarsene; e il padre della giovane gli disse: Deh! confortati il cuore. E, postisi amendue a mangiare insieme, indugiarono finchè il giorno fu calato.

9 Allora quell’uomo si levò, per andarsene con la sua concubina, e col suo servitore. Ma il suo suocero, padre della giovane, gli disse: Ecco ora, il giorno vien mancando e fassi sera; deh! state qui questa notte: ecco, il giorno cade; deh! sta’ qui questa notte, e rallegrisi il cuor tuo; e domattina voi vi leverete per andare a vostro cammino, e tu te ne andrai a casa tua.

10 Ma quell’uomo non volle star quivi la notte; anzi si levò, e se ne andò; e giunse fin dirincontro a Iebus, che è Gerusalemme, co’ suoi due asini carichi, e con la sua concubina.

11 Come furono presso a Iebus, il giorno era molto calato; laonde il servitore disse al suo padrone: Deh! vieni, riduciamoci in questa città de’ Gebusei, e alberghiamo in essa.

12 Ma il suo padrone gli disse: Noi non ci ridurremo in alcuna città di stranieri, che non sia de’ figliuoli d’Israele; anzi passeremo fino a Ghibea.

13 Poi disse al suo servitore: Cammina, e arriviamo ad uno di que’ luoghi, e alberghiamo in Ghibea, o in Rama.

14 Essi adunque passarono oltre, e camminarono; e il sole tramontò loro presso a Ghibea, la quale è di Beniamino.

15 Ed essi si rivolsero là, per andare ad albergare in Ghibea. Ed essendo quel Levita entrato nella città, si fermò in su la piazza; e non vi fu alcuno che li accogliesse in casa per passar la notte.

16 Ma ecco, un uomo vecchio, che veniva in su la sera dal suo lavoro da’ campi, il quale era della montagna di Efraim, e dimorava in Ghibea; gli abitanti del qual luogo erano Beniaminiti.

17 Ed esso, alzati gli occhi, vide quel viandante nella piazza della città; e gli disse: Ove vai? ed onde vieni?

18 Ed egli gli disse: Noi passiamo da Bet-lehem di Giuda, per andare al fondo della montagna di Efraim; io sono di là, ed era andato fino a Bet-lehem di Giuda; e ora me ne vo alla Casa del Signore; e non vi è alcuno che mi accolga in Casa.

19 E pure abbiamo della paglia, e della pastura, per li nostri asini; e anche del pane e del vino, per me, e per la tua servente, e per lo famiglio che è co’ tuoi servitori; noi non abbiamo mancamento di nulla.

20 E quell’uomo vecchio gli disse: Datti pace; lascia pur la cura a me d’ogni tuo bisogno; sol non istar la notte in su la piazza.

21 Ed egli lo menò in casa sua, e diè della pastura agli asini; ed essi si lavarono i piedi, e mangiarono e bevvero.

22 Mentre stavano allegramente, ecco, gli uomini di quella città, uomini scellerati, furono attorno alla casa, picchiando all’uscio; e dissero a quell’uomo vecchio, padron della casa: Mena fuori quell’uomo ch’è venuto in casa tua, acciocchè noi lo conosciamo.

23 Ma quell’uomo, padron della casa, uscì fuori a loro, e disse loro: No, fratelli miei; deh! non fate questo male; poichè quest’uomo è venuto in casa mia, non fate questa villania.

24 Ecco, la mia figliuola, ch’è vergine, e la concubina di esso; deh! lasciate che io ve le meni fuori, e usate con esse, e fate loro ciò che vi piacerà; ma non fate questa villania a quest’uomo.

25 Ma quegli uomini non vollero ascoltarlo; laonde quell’uomo prese la sua concubina, e la menò loro nella strada; ed essi la conobbero, e la straziarono tutta quella notte infino alla mattina; poi, all’apparir dell’alba, la rimandarono.

26 E quella donna se ne venne, in sul far del dì, e cascò alla porta della casa di quell’uomo, nella quale il suo signore era; e stette quivi finchè fosse dì chiaro.

27 E il suo signore si levò la mattina, e aprì l’uscio della casa, e usciva fuori per andarsene a suo cammino; ed ecco, quella donna, sua concubina, giaceva alla porta della casa, con le mani in su la soglia.

28 Ed egli le disse: Levati, e andiamocene. Ma non v’era chi rispondesse. Allora egli la caricò sopra un asino, e si levò, e se ne andò al suo luogo.

29 E, come fu giunto a casa sua, tolse un coltello, e prese la sua concubina, e la tagliò, per le sue ossa, in dodici pezzi, e la mandò per tutte le contrade d’Israele.

30 E chiunque vide ciò, disse: Tal cosa non è giammai stata fatta, nè veduta, dal dì che i figliuoli d’Israele salirono fuor del paese di Egitto, fino a questo giorno; prendete il fatto a cuore, tenetene consiglio e parlamento.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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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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Arcana Coelestia # 977

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977. THE INTERNAL SENSE

The subject here being the regenerate person, let a brief discussion follow of the nature of a person who is regenerate in contrast to someone who is not. From this contrast the nature of each one may be known. With the regenerate person there is a conscience concerning what is good and true. From conscience he does what is good and from conscience thinks what is true. The good he does is the good of charity, and the truth he thinks is the truth of faith. With one who is not regenerate there is no conscience. If there is any it is not a conscience about doing good stemming from charity or for thinking truth deriving from faith. Instead it derives from some love involving self or the world, and is therefore a conscience that is false, or not genuine. With the regenerate person there is joy in performing anything according to conscience but anxiety when compelled to perform or think anything contrary to it, which is not the case with someone who is not regenerate. Most people do not know what conscience is, still less what performing anything according to conscience or contrary to conscience is. They know only of performing it in accordance with things favouring their own loves, which for them is the source of joy, while acting contrary to those things brings them anxiety.

[2] With the regenerate person there is a new will and a new understanding. This new will and new understanding are his conscience - that is, they comprise his conscience, by means of which the Lord works the good that stems from charity, and the truth of faith. With someone who is not regenerate there is no will but instead evil desire, and a resulting inclination towards all that is evil. Nor is there any understanding, only reasoning and a resulting decline into all that is false. With the regenerate person there is celestial and spiritual life, but with someone who is not regenerate only bodily and worldly life. Man's ability to think and to understand what good and truth are comes from the Lord's life by way of remnants, mentioned previously. And this also gives him the ability to reflect.

[3] With the regenerate person the internal man is master and the external the servant, but with someone who is not regenerate the external man is master, and the internal remains quiescent as though non-existent. The regenerate person knows, or is capable of knowing if he reflects on the matter, what the internal man is and what the external, whereas someone who is not regenerate is totally ignorant on the subject. Nor is he capable of knowing even if he did reflect on the matter, for he does not know what the good and truth of faith deriving from charity are. These contrasts show the nature of a person who is regenerate and of someone who is not, and that the difference between them is like that of summer and winter, or of bright light and thick darkness. Consequently the regenerate is a living man, while the unregenerate is a dead man.

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