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Sudije 19

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1 I u to vreme, kad ne beše cara u Izrailju, beše jedan Levit koji življaše kao došljak kraj gore Jefremove, i uze inoču iz Vitlejema Judinog.

2 A inoča njegova činjaše preljubu kod njega, pa otide od njega kući oca svog u Vitlejem Judin, i osta onde četiri meseca.

3 A muž njen usta i otide za njom da joj lepo govori i da je dovede natrag, imajući sa sobom momka svog, i dva magarca; i ona ga uvede u kuću oca svog, i kad ga vide otac njen obradova se dolasku njegovom.

4 I ustavi ga tast njegov, otac mladičin, i osta kod njega tri dana, i onde jeđahu i pijahu i noćivahu.

5 A četvrti dan kad ustaše rano, usta i on da ide; ali otac mladičin reče zetu svom: Potkrepi srce svoje zalogajem hleba, pa onda idite.

6 I tako sedoše i sedoše obojica zajedno i napiše se; pa reče otac mladičin mužu: Hajde ostani još noćas, i budi veseo.

7 Ali čovek usta da ide; ali tast njegov navali na nj, te opet noći onde.

8 Potom urani petog dana da ide; i reče mu otac mladičin: Potkrepi srce svoje. I jedući zajedno zabaviše se dokle i dan naže.

9 Tada usta čovek da ide, on i inoča mu i momak; a tast njegov, otac mladičin, reče mu: Eto, dan je većnagao, veče je, prenoćite ovde; eto dockan je, prenoći ovde, i budi veseo, pa sutra uranite na put, i idi k svom šatoru.

10 Ali čovek ne hte noćiti; nego usta i pođe; i dođe do Jevusa, a to je Jerusalim, i s njim dva magarca natovarena i inoča njegova.

11 A kad behu blizu Jevusa, dan beše nagao vrlo, pa reče sluga gospodaru svom: Hajde brže da se svratimo u taj grad Jevus, i tu da noćimo.

12 A gospodar mu reče: Nećemo svrtati u tuđ grad, koji nije sinova Izrailjevih, nego ćemo ići do Gavaje.

13 Još reče momku svom: Hajde brže da stignemo u koje od tih mesta i da noćimo u Gavaji ili u Rami.

14 I minuše onuda i otidoše; i sunce ih zađe blizu Gavaje Venijaminove.

15 I okretoše onamo da otidu i prenoće u Gavaji, i kad uđe, sede na ulici gradskoj; i ne bi nikoga da ih primi u kuću da prenoće.

16 I gle, jedan starac vraćaše se s posla svog iz polja uveče, a beše iz gore Jefremove i življaše kao došljak u Gavaji; a ljudi onog mesta behu sinovi Venijaminovi.

17 I on podigavši oči svoje ugleda onog čoveka putnika na ulici gradskoj; i reče mu starac: Kuda ideš? I otkuda ideš?

18 A on mu odgovori: Idemo do Vitlejema Judinog do na kraj gore Jefremove; odande sam, pa sam išao do Vitlejema Judinog, a sada idem k domu Gospodnjem i nema nikoga da me primi u kuću.

19 A imamo i slame i piće za magarce svoje, i hleba i vina za se i za sluškinju tvoju i za momka koji je sa slugom tvojim imamo svega dosta.

20 A starac mu reče: Budi miran; šta ti god nedostaje, ja ću se starati za to; samo nemoj noćiti na ulici.

21 I uvede ga u svoju kuću, i položi magarcima; potom opraše noge, i jedoše i piše.

22 A kad se razveseliše, gle, ljudi onog grada, bezakonici, opkoliše kuću, i stadoše lupati u vrata, i rekoše starcu, gospodaru od kuće, govoreći: Izvedi tog čoveka što je ušao u tvoju kuću, da ga poznamo.

23 I izašav k njima onaj čovek, gospodar od kuće, reče im: Ne, braćo, ne činite zlo; kad je čovek ušao u moju kuću, ne činite to bezumlje.

24 Evo kći moja devojka i inoča njegova, njih ću vam izvesti, pa njih osramotite i činite s njima šta vam je volja, samo čoveku ovom ne činite to bezumlje.

25 Ali ga ne hteše poslušati oni ljudi; tada onaj čovek uze inoču svoju i izvede je napolje k njima, i oni je poznaše, i zlostaviše je celu noćdo zore, i pustiše je kad zora zabele.

26 I došavši žena u zoru pade kod vrata od kuće onog čoveka gde beše gospodar njen, i leža dokle se ne rasvanu.

27 A gospodar njen usta ujutru, i kad otvori vrata i izađe da ide svojim putem, a to žena inoča njegova ležaše na vratima kućnim, i ruke joj na pragu.

28 I reče joj: Ustani da idemo. Ali ne bi odgovora; tada je metnu na magarca, i ustavši čovek pođe u mesto svoje,

29 I došav kući svojoj uze mač, i uze inoču svoju i iseče je s kostima na dvanaest komada i razasla u sve krajeve Izrailjeve.

30 I ko god vide govoraše: Nije se učinilo niti se videlo takvo šta otkad iziđoše sinovi Izrailjevi iz Misira do danas. Promislite o tom i većajte i govorite.

   

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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 # 8407

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8407. 'Would that we had died by the hand of Jehovah in the land of Egypt' means that it would have been preferable for them to have been forsaken by the Lord when they were in the state involving molestations. This is clear from the meaning of 'would that!' as it would have been better or preferable; from the meaning of 'to have died by the hand of Jehovah' as to have been forsaken by the Lord, for 'to have died' in the spiritual sense means to be immersed in evils and the falsities arising from them, and therefore in damnation, 5407, 6119, 7494, and the expression 'dying by the hand of Jehovah' means being forsaken by the Lord, because those who are forsaken by Him, that is, who forsake Him, plunge into evils and falsities arising from them, and so into damnation (it has been shown many times before that 'Jehovah' in the Word is the Lord); and from the meaning of 'the land of Egypt' as the state involving molestations, dealt with above in 8401. For what had been happening to those belonging to the spiritual Church, who are represented by 'the children of Israel', before they were delivered by the Lord - that they had been molested by those steeped in falsities arising from evil, who are represented by 'Pharaoh' and 'the Egyptians' - see 6854, 6914, 7474, 7828, 7932, 8018, 8099, 8159, 8321.

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