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Giudici 20

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1 ALLORA tutti i figliuoli d’Israele uscirono fuori, e la raunanza si adunò, come se non fosse stata che un uomo solo, da Dan fino a Beerseba, e dal paese di Galaad appresso al Signore, in Mispa.

2 E i capi di tutto il popolo, di tutte le tribù d’Israele, comparvero nella raunanza del popolo di Dio, in numero di quattrocentomila uomini a piè, che potevano trar la spada.

3 E i figliuoli di Beniamino udirono che i figliuoli di Israele erano saliti in Mispa. E i figliuoli d’Israele dissero: Dicasi come questo male è stato commesso.

4 E quell’uomo Levita, marito della donna ch’era stata ammazzata, rispose, e disse: Io giunsi in Ghibea, che è di Beniamino, con la mia concubina, per albergarvi la notte.

5 E gli abitanti di Ghibea si levarono, e intorniarono la casa di notte contro a me, avendo intenzione d’ammazzarmi; poi straziarono la mia concubina, tanto ch’ella ne morì.

6 Ed io presi la mia concubina, e la tagliai a pezzi, e la mandai per tutte le contrade dell’eredità d’Israele; conciossiachè quella gente abbia commessa una scelleratezza, e una villania in Israele.

7 Eccovi tutti, figliuoli d’Israele; mettete qui il fatto in deliberazione, e tenetene consiglio.

8 E tutto il popolo si levò, come se non fosse stato che un uomo solo, dicendo: Noi non ce ne andremo ciascuno alla sua stanza, nè ci ritrarremo ciascuno in casa sua.

9 Ma ora, ecco quel che faremo a Ghibea: noi trarremo la sorte contro ad essa.

10 E prenderemo di cent’uomini d’ogni tribù d’Israele dieci, e di mille cento, e di diecimila mille; per far provvisione di vittuaglia per lo popolo, acciocchè vada, e faccia a Ghibea di Beniamino, secondo tutta la villania che ha commessa in Israele.

11 Così tutti gli uomini d’Israele furono adunati contro a quella città, congiunti come se non fossero stati che un uomo solo.

12 E le tribù d’Israele mandarono degli uomini per tutte le comunità di Beniamino, a dire: Che male è questo ch’è stato commesso fra voi?

13 Ora dunque, dateci quegli uomini scellerati che sono in Ghibea, e noi li faremo morire, e torremo via il male d’Israele. Ma i figliuoli di Beniamino non vollero attendere alla voce de’ figliuoli d’Israele, lor fratelli.

14 Anzi i figliuoli di Beniamino si adunarono dall’altre città, in Ghibea, per uscire in battaglia contro a’ figliuoli d’Israele.

15 E in quel dì furono annoverati i figliuoli di Beniamino dell’altre città, in numero di ventiseimila uomini, che potevano trar la spada; senza gli abitanti di Ghibea, che furono annoverati, in numero di settecento uomini scelti.

16 Di tutta questa gente, v’erano settecento uomini scelti ch’erano mancini; tutti costoro tiravano pietre con la frombola ad un capello, senza fallire.

17 E que’ d’Israele furono annoverati senza Beniamino, in numero di quattrocentomila uomini, che potevano trar la spada; tutti costoro erano uomini di guerra.

18 Poi i figliuoli d’Israele si levarono, e salirono alla Casa di Dio, e domandarono Iddio, e dissero: Chi di noi salirà il primo in battaglia contro a’ figliuoli di Beniamino? E il Signore disse: Giuda sia il primo.

19 I figliuoli d’Israele adunque si levarono la mattina, e posero campo sopra Ghibea.

20 E gl’Israeliti uscirono in battaglia contro a que’ di Beniamino; e ordinarono la battaglia contro a loro presso a Ghibea.

21 Allora i figliuoli di Beniamino uscirono di Ghibea, e in quel dì tagliarono a pezzi, e misero per terra ventiduemila uomini degl’Israeliti.

22 Ma pure il popolo, cioè, que’ d’Israele, prese animo, e ordinò di nuovo la battaglia nel luogo dove l’avea ordinata il primo giorno.

23 Perciocchè i figliuoli d’Israele erano saliti, e aveano pianto davanti al Signore infino alla sera, e aveano domandato il Signore, dicendo: Debbo io di nuovo venire a battaglia co’ figliuoli di Beniamino, mio fratello? E il Signore avea risposto: Salite contro a loro.

24 I figliuoli d’Israele adunque vennero a battaglia contro a’ figliuoli di Beniamino, il secondo giorno.

25 E que’ di Beniamino uscirono loro incontro di Ghibea, il secondo giorno; e tagliarono a pezzi, e misero per terra ancora diciottomila uomini, i quali tutti potevano trar la spada.

26 Allora tutti i figliuoli d’Israele, e tutto il popolo, salirono, e vennero alla Casa del Signore, e piansero, e stettero quivi davanti al Signore, e digiunarono quel dì fino alla sera; e offersero olocausti e sacrificii da render grazie, davanti al Signore.

27 E i figliuoli d’Israele domandarono il Signore or in que’ dì l’Arca del patto di Dio era quivi;

28 e Finees, figliuolo d’Eleazaro, figliuolo di Aaronne, in que’ dì si presentava davanti al Signore, dicendo: Uscirò io ancora di nuovo in battaglia contro a’ figliuoli di Beniamino, mio fratello; o me ne rimarrò io? E il Signore disse: Salite; perciocchè domani io ve li darò nelle mani.

29 E Israele pose degli agguati a Ghibea d’ogni intorno.

30 E i figliuoli d’Israele nel terzo giorno salirono contro a’ figliuoli di Beniamino, e ordinarono la battaglia presso a Ghibea, come le altre volte.

31 E i figliuoli di Beniamino uscirono incontro al popolo, e furono tratti fuor della città; e cominciarono, come l’altre volte, a uccidere alcuni del popolo, in su le strade, delle quali l’una sale in Betel, e l’altra sale in Ghibea, nella campagna; che furono intorno a trenta uomini d’Israele.

32 E i figliuoli di Beniamino dissero: Essi sono sconfitti davanti a noi, come per addietro. Ma i figliuoli d’Israele dicevano: Fuggiamo, e tiriamoli fuori della città alle grandi strade.

33 Tutti gl’Israeliti adunque si levarono dal luogo loro, e ordinarono la battaglia in Baal-tamar; e gli agguati d’Israele uscirono del luogo loro, dalla costa di Ghibea.

34 E, nel maggior calore della battaglia, diecimila uomini, scelti di tutto Israele, vennero a dirittura contro a Ghibea; e que’ della città non si avvidero che quel male veniva loro addosso.

35 E il Signore sconfisse Beniamino davanti ad Israele; e in quel giorno i figliuoli d’Israele tagliarono a pezzi venticinquemila e cent’uomini di Beniamino, i quali tutti potevano trar la spada.

36 E i figliuoli di Beniamino videro ch’erano sconfitti. Gl’Israeliti adunque diedero luogo a que’ di Beniamino; perciocchè si confidavano in su gli agguati che aveano posti contro a Ghibea.

37 E gli agguati corsero prestamente sopra Ghibea; ed essendo tratti là, percossero la città, mettendola a fil di spada.

38 Ora, fra la gente d’Israele e gli agguati, v’era un punto preso, cioè: quando accenderebbero un gran fuoco, con fumo.

39 Così, dopo che la gente d’Israele ebbe voltate le spalle nella battaglia e che que’ di Beniamino ebbero cominciato a uccidere della gente d’Israele intorno a trenta uomini perciocchè dicevano: Per certo essi son del tutto sconfitti davanti a noi, come nella precedente battaglia;

40 quando l’incendio cominciò a salir dalla città, in una colonna di fumo, que’ di Beniamino si rivoltarono, ed ecco, l’incendio della città saliva al cielo.

41 E gl’Israeliti voltarono faccia; e i Beniaminiti furono spaventati; perchè vedevano che il male era loro sopraggiunto.

42 E voltarono le spalle davanti agl’Israeliti, traendo verso la via dal deserto; ma la battaglia li perseguiva da presso; e anche quelli che uscivano della città li ammazzavano, avendoli rinchiusi nel mezzo di loro.

43 Gl’Israeliti adunque intorniarono i Beniaminiti, e li perseguitarono, e li calpestarono a loro agio, fin dirincontro a Ghibea, dal sol levante.

44 E caddero morti de’ Beniaminiti diciottomila uomini, tutti uomini di valore.

45 Or i Beniaminiti, voltate le spalle, fuggirono verso il deserto, alla rupe di Rimmon; ma gl’Israeliti ne raspollarono per le grandi strade cinquemila uomini; poi, perseguitandoli da presso fino a Ghideom, ne percossero ancora duemila.

46 Così tutti quelli che in quel giorno caddero morti de’ Beniaminiti, furono venticinquemila uomini, che potevano trar la spada, tutti uomini di valore.

47 E seicent’uomini voltarono le spalle, e se ne fuggirono verso il deserto, alla rupe di Rimmon, ove stettero quattro mesi.

48 Poi gl’Israeliti ritornarono a’ figliuoli di Beniamino, e li percossero, e li misero a fil di spada, così le persone ch’erano nella città, come le bestie, e tutto ciò che si ritrovò; misero eziandio a fuoco e fiamma tutte le città che si ritrovarono.

   


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 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.