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Juízes 20

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1 Então saíram todos os filhos de Israel, desde até Berseba, e desde a terra de Gileade, e a congregação, como se fora um só homem, se ajuntou diante do senhor em Mizpá.

2 Os homens principais de todo o povo, de todas as tribos de Israel, apresentaram-se na assembléia do povo de Deus; eram quatrocentos mil homens de infantaria que arrancavam da espada.

3 (Ora, ouviram os filhos de Benjamim que os filhos de Israel haviam subido a Mizpá). E disseram os filhos de Israel: Dizei-nos, de que modo se cometeu essa maldade?

4 Então respondeu o levita, marido da mulher que fora morta, e disse: Cheguei com a minha concubina a Gibeá, que pertence a Benjamim, para ali passar a noite;

5 e os cidadãos de Gibeá se levantaram contra mim, e cercaram e noite a casa em que eu estava; a mim intentaram matar, e violaram a minha concubina, de maneira que morreu.

6 Então peguei na minha concubina, dividi-a em pedaços e os enviei por todo o país da herança de Israel, porquanto cometeram tal abominação e loucura em Israel:

7 Eis aqui estais todos vós, ó filhos de Israel; dai a vossa palavra e conselho neste caso.

8 Então todo o povo se levantou como um só homem, dizendo: Nenhum de nós irá à sua tenda, e nenhum de nós voltará a sua casa.

9 Mas isto é o que faremos a Gibeá: subiremos contra ela por sorte;

10 tomaremos, de todas as tribos de Israel, dez homens de cada cem, cem de cada mil, e mil de cada dez mil, para trazerem mantimento para o povo, a fim de que, vindo ele a Gibeá de Benjamim, lhe faça conforme toda a loucura que ela fez em Israel.

11 Assim se ajuntaram contra essa cidade todos os homens de Israel, unidos como um só homem.

12 Então as tribos de Israel enviaram homens por toda a tribo de Benjamim, para lhe dizerem: Que maldade é essa que se fez entre vós?

13 Entregai-nos, pois, agora aqueles homens, filhos de Belial, que estão em Gibeá, para que os matemos, e extirpemos de Israel este mal. Mas os filhos de Benjamim não quiseram dar ouvidos à voz de seus irmãos, os filhos de Israel;

14 pelo contrário, das suas cidades se ajuntaram em Gibeá, para saírem a pelejar contra os filhos de Israel:

15 Ora, contaram-se naquele dia dos filhos de Benjamim, vindos das suas cidades, vinte e seis mil homens que arrancavam da espada, afora os moradores de Gibeá, de que se sentaram setecentos homens escolhidos.

16 Entre todo esse povo havia setecentos homens escolhidos, canhotos, cada um dos quais podia, com a funda, atirar uma pedra a um fio de cabelo, sem errar.

17 Contaram-se também dos homens de Israel, afora os de Benjamim, quatrocentos mil homens que arrancavam da espada, e todos eles homens de guerra.

18 Então, levantando-se os filhos de Israel, subiram a Betel, e consultaram a Deus, perguntando: Quem dentre nós subirá primeiro a pelejar contra Benjamim ? Respondeu o Senhor: Judá subirá primeiro.

19 Levantaram-se, pois, os filhos de Israel pela manhã, e acamparam contra Gibeá.

20 E os homens de Israel saíram a pelejar contra os benjamitas, e ordenaram a batalha contra eles ao pé de Gibeá.

21 Então os filhos de Benjamim saíram de Gibeá, e derrubaram por terra naquele dia vinte e dois mil homens de Israel.

22 Mas esforçou-se o povo, isto é, os homens de Israel, e tornaram a ordenar a batalha no lugar onde no primeiro dia a tinham ordenado.

23 E subiram os filhos de Israel, e choraram perante o Senhor até a tarde, e perguntaram-lhe: Tornaremos a pelejar contra os filhos de Benjamim, nosso irmão? E disse o Senhor: Subi contra eles.

24 Avançaram, pois, os filhos de Israel contra os filhos de Benjamim, no dia seguinte.

25 Também os de Benjamim, nesse mesmo dia, saíram de Gibeá ao seu encontro e derrubaram por terra mais dezoito mil homens, sendo todos estes dos que arrancavam da espada.

26 Então todos os filhos de Israel, o exército todo, subiram e, vindo a Betel, choraram; estiveram ali sentados perante o Senhor, e jejuaram aquele dia até a tarde; e ofereceram holocaustos e ofertas pacíficas perante ao Senhor.

27 Consultaram, pois, os filhos de Israel ao Senhor (porquanto a arca do pacto de Deus estava ali naqueles dias;

28 e Finéias, filho de Eleazar, filho de Arão, lhe assistia), e perguntaram: Tornaremos ainda a sair à pelejar contra os filhos de Benjamim, nosso irmão, eu desistiremos? Respondeu o Senhor: Subi, porque amanhã vo-los entregarei nas mãos.

29 Então Israel pôs emboscadas ao redor de Gibeá.

30 E ao terceiro dia subiram os filhos de Israel contra os filhos de Benjamim e, como das outras vezes, ordenaram a batalha junto a Gibeá.

31 Então os filhos de Benjamim saíram ao encontro do povo, e foram atraídos da cidade. e começaram a ferir o povo como das outras vezes, matando uns trinta homens de Israel, pelos caminhos, um dos quais sobe para Betel, e o outro para Gibeá pelo campo.

32 Pelo que disseram os filhos de Benjamim: Vão sendo derrotados diante de nós como dantes. Mas os filhos de Israel disseram: Fujamos, e atraiamo-los da cidade para os caminhos.

33 Então todos os homens de Israel se levantaram do seu lugar, e ordenaram a batalha em Baal-Tamar; e a emboscada de Israel irrompeu do seu lugar, a oeste de Geba.

34 Vieram contra Gibeá dez mil homens escolhidos de todo o Israel, e a batalha tornou-se rude; porém os de Gibeá não sabiam que o mal lhes sobrevinha.

35 Então o Senhor derrotou a Benjamim diante dos filhos de Israel, que destruíram naquele dia vinte e cinco mil e cem homens de Benjamim, todos estes dos que arrancavam da espada.

36 Assim os filhos de Benjamim viram que estavam derrotados; pois os homens de Israel haviam cedido terreno aos benjamitas, porquanto estavam confiados na emboscada que haviam posto contra Gibea;

37 e a emboscada, apressando-se, acometeu a Gibeá, e prosseguiu contra ela, ferindo ao fio da espada toda a cidade:

38 Ora, os homens de Israel tinham determinado com a emboscada um sinal, que era fazer levantar da cidade uma grande nuvem de fumaça.

39 Viraram-se, pois, os homens de Israel na peleja; e já Benjamim cemeçara a atacar es homens de Israel, havendo morto uns trinta deles; pelo que diziam: Certamente vão sendo derrotados diante de nós, como na primeira batalha.

40 Mas quando o sinal começou a levantar-se da cidade, numa coluna de fumaça, os benjamitas olharam para trás de si, e eis que toda a cidade subia em fumaça ao céu.

41 Nisso os homens de Israel se viraram contra os de Benjamim, os quais pasmaram, pois viram que o mal lhes sobreviera.

42 Portanto, virando as costas diante dos homens de Israel, fugiram para o caminho do deserto; porém a peleja os apertou; e os que saíam das cidades os destruíam no meio deles.

43 Cercaram os benjamitas e os perseguiram, pisando-os desde Noá até a altura de Gibeá para o nascente do sol.

44 Assim caíram de Benjamim dezoito mil homens, sendo todos estes homens valorosos.

45 Então os restantes, virando as costas fugiram para deserto, até a penha de Rimom; mas os filhos de Israel colheram deles pelos caminhos ainda cinco mil homens; e, seguindo-os de perto até Gidom, mataram deles mais dois mil.

46 E, todos, os de Benjamim que caíram naquele dia oram vinte e cinco mil homens que arrancavam da espada, todos eles homens valorosos.

47 Mas seiscentos homens viraram as costas e, fugindo para o deserto, para a penha de Rimom, ficaram ali quatro meses.

48 E os homens de Israel voltaram para os filhos de Benjamim, e os passaram ao fio da espada, tanto os homens da cidade como os animais, tudo quanto encontraram; e a todas as cidades que acharam puseram fogo.

   

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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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True Christian Religion # 38

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38. (ii) GOD IS GOOD ITSELF AND TRUTH ITSELF, BECAUSE GOOD REFERS TO LOVE AND TRUTH TO WISDOM.

Everyone knows that everything has reference to good and truth, an indication that everything owed its origin to love and wisdom. For everything which comes from love is called good, for so it is felt, and the pleasure by which love shows itself is each person's good. Everything which comes from wisdom is called truth, for wisdom is composed of nothing but truths and bathes its objects in beautiful light; this beauty when so perceived is the truth arising from good. Love therefore is a compound of all kinds of goodness, and wisdom a compound of all kinds of truth. But both of these are from God, who is Love itself and thus Good itself, and Wisdom itself and thus Truth itself. This is why the church has two essentials, called charity and faith, which make up its whole structure and are present in every part of it. The reason is that all the kinds of good belonging to the church are part of and are called charity, and all its truths are part of and are called faith. The delights of love, which are also the delights of charity, are responsible for the delights being called goods; and the beauties of wisdom, which are also the beauties of faith, are responsible for truths being called truths. It is the delights and beauties which give them life; unless they have life from this source, the different kinds of good and truth are so to speak lifeless and barren.

[2] But the delights of love are of two kinds, and so are the beauties which look as if they belonged to wisdom. There are the delights of the love of good and those of the love of evil, and so too there are the beauties of faith in truth and those of faith in falsity. Both those kinds of delight of love are called good by the people who possess them, because this is how they are felt; and both those kinds of faith are also called good, since this is how they are perceived. But because they are in the understanding they are actually truths. All the same they are opposites, and the good of one love is good, that of the other is evil; and the truth of one faith is truth, that of the other is falsity. The love whose delight is in essence good resembles the heat of the sun, which gives life and fruitfulness as it works upon a fertile soil, useful trees and crops. Where its power is felt, a paradise is created, a garden of Jehovah, a sort of land of Canaan. The beauty of its truth resembles the sun's light in springtime, or light striking a crystal vessel full of lovely flowers, and giving out fragrance when it is opened. But the delight of the love of evil is like the heat of the sun parching and withering as it works on barren soil, and harmful trees, such as thorns and briars. Where its power is felt, an Arabian desert is created, full of poisonous snakes and fiery serpents; and the beauty of falsity is like the sun's light in winter, or light striking a leather bottle, full of worms swimming in vinegar, and foul-smelling creeping things.

[3] It ought to be known that every good is formed by truths, and clothes itself by their means, so as to be distinct from any other good. Moreover, the goods of one family group themselves in bundles, and give these a covering, to make them distinct from others. It is evident from all the parts of the human body that its structures are so organised. The reason the same thing happens in the human mind is that everything in the mind perpetually corresponds to the details of the body. Consequently the human mind is organised inwardly out of spiritual substances, externally out of natural substances and finally out of matter. The mind, whose delights of love are good, is inwardly built up of the kind of spiritual substances which are to be found in heaven. But the mind whose delights are evil is built up inwardly of the kind of spiritual substances which are to be found in hell. The evils of one are gathered into bundles by falsities, the kinds of good of the other by means of truths. Since kinds of good and evil are made up into such bundles, the Lord says that the tares are to be collected into bundles for burning, and so are the things which give offence (Matthew 13:30, 40-41; John 15:6).

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