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Judges第19章

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1 And it came to pass in those days, when there was no king in Israel, that there was a certain Levite dwelling on the side of mount Ephraim, who took to him a concubine out of Beth-lehem-judah.

2 And his concubine played the harlot against him, and went away from him to her father's house to Beth-lehem-judah, and was there four whole months.

3 And her husband arose, and went after her, to speak kindly to her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him.

4 And his father-in-law, the damsel's father, retained him; and he abode with him three days: so they ate and drank, and lodged there.

5 And it came to pass on the fourth day, when they arose early in the morning, that he arose to depart: and the damsel's father said to his son-in-law, Comfort thy heart with a morsel of bread, and afterward depart.

6 And they sat down, and ate and drank both of them together: for the damsel's father had said to the man, Be content, I pray thee, and tarry all night, and let thy heart be merry.

7 And when the man rose to depart, his father-in-law urged him: therefore he lodged there again.

8 And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thy heart, I pray thee. And they tarried until afternoon, and they ate both of them.

9 And when the man arose to depart, he, and his concubine, and his servant, his father-in-law, the damsel's father, said to him, Behold now the day draweth towards evening, I pray you tarry all night: behold, the day is coming to an end, lodge here, that thy heart may be merry; and to-morrow get you early on your way, that thou mayest go home.

10 But the man would not tarry that night, but he arose and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him.

11 And when they were by Jebus, the day was far spent; and the servant said to his master, Come, I pray thee, and let us turn in to this city of the Jebusites, and lodge in it.

12 And his master said to him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah.

13 And he said to his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.

14 And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.

15 And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat down in a street of the city: for there was no man that took them into his house to lodge.

16 And, behold, there came an old man from his work out of the field at evening, who was also of mount Ephraim; and he dwelt in Gibeah: but the men of the place were Benjaminites.

17 And when he had lifted up his eyes, he saw a way-faring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou?

18 And he said to him, We are passing from Beth-lehem-Judah towards the side of mount Ephraim; from thence am I: and I went to Beth-lehem-Judah, but I am now going to the house of the LORD; and there is no man that receiveth me into his house.

19 Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing:

20 And the old man said, Peace be with thee; however, let all thy wants lie upon me; only lodge not in the street.

21 So he brought him into his house, and gave provender to the asses: and they washed their feet and ate and drank.

22 Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house on all sides, and beat at the door, and spoke to the master of the house, the old man, saying, Bring forth the man that came into thy house, that we may know him.

23 And the man, the master of the house, went out to them, and said to them, Nay, my brethren, nay, I pray you, do not so wickedly; seeing that this man is come into my house, do not this folly.

24 Behold, here is my daughter, a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good to you: but to this man do not so vile a thing.

25 But the men would not hearken to him: so the man took his concubine, and brought her forth to them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

26 Then came the woman in the dawning of the day, and fell down at the door of the man's house where her lord was, till it was light.

27 And her lord rose in the morning, and opened the doors of the house, and went out to go his way: and behold, the woman his concubine had fallen down at the door of the house, and her hands were upon the threshhold.

28 And he said to her, Rise, and let us be going. But none answered. Then the man took her upon an ass, and the man rose, and went to his place.

29 And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, with her bones, into twelve pieces, and sent her into all the borders of Israel.

30 And it was so, that all that saw it, said, There hath been no such deed done nor seen from the day that the children of Israel came from the land of Egypt to this day: consider of it, take advice, and speak your minds.

   

来自斯威登堡的著作

 

Arcana Coelestia#9416

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9416. 'And I will give you tablets of stone' means the book of the law, or the Word in its entirety. This is clear from the meaning of 'tablets' as objects on which matters of doctrine and life have been inscribed, in this instance matters of heavenly doctrine and of life in keeping with it. The reason why those tablets mean the book of the law or the Word in its entirety is that the things which had been inscribed on them contained in a general way all matters of life and of that heavenly doctrine. This also explains why the things inscribed on them are called the ten words, Exodus 34:28; Deuteronomy 10:4. For 'ten' in the internal sense means all, and 'words' means truths that are matters of doctrine and forms of good that are matters of life. For the meaning of 'ten' as all, see 3107, 4638, 8468, 8540, and for that of 'words' as truths and forms of good that are matters of life and doctrine, 1288, 4692, 5272. This is why those tablets mean the Word in its entirety, just as the Law does, which in a restricted sense means the things which had been inscribed on those tablets, in a less restricted sense the Word that was written through Moses, in a broad sense the historical section of the Word, and in the broadest sense the Word in its entirety, see what has been shown in 6752. Furthermore the things which had been inscribed on those tablets belonged to the first stage in the revelation of Divine Truth; they were also declared in actual words uttered by the Lord before all the Israelite people. What belongs to the first stage means all the rest in their proper order; and the fact that those things were declared in actual words uttered by the Lord means direct Divine inspiration in all other stages of revelation as well. The reason why those tablets were made of stone was that 'stone' means truth, 643, 1298, 3720, 6426, the lowest levels of truth, to be exact, 8609. The lowest levels of God's truth constitute the letter of the Word as it exists on this planet, 9360.

[2] There was not one tablet but two, to represent the joining of the Lord to the Church through the Word, and through the Church to the human race. This also is why they are called the tablets of the covenant, Deuteronomy 9:9, 11, 15, and why the words inscribed on them are called the words of the covenant, Exodus 34:27-28, also the covenant, Deuteronomy 4:13, 23. And the ark itself in which the tablets had been deposited was called the ark of the covenant, Numbers 10:33; 14:44; Deuteronomy 10:8; 31:9, 25-26; Joshua 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Samuel 4:3-5; 2 Samuel 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jeremiah 3:16. For a covenant is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396. This explains why those tablets were divided from each other yet were joined together by being laid alongside each other. The writing on them ran across continuously from one tablet onto the other, like the writing on a single tablet. It was not, as people ordinarily think, that some commandments were written on one tablet and some on the other. For a single object divided in two, and the two parts then brought together or given each to the other, means the Lord and man joined together. The establishment of covenants was therefore accomplished in similar ways, that with Abraham for example by parting down the middle a heifer, she-goat, and ram, and laying each part opposite the other, Genesis 15:9-12; in verses 6 and 8 of the present chapter by putting blood in bowls and then sprinkling it half over the altar and half over the people; and generally in all sacrifices by burning one part on the altar and giving the other part to the people to eat. The like was also represented by the Lord when He broke bread, Matthew 14:19; 15:36; 26:26; Mark 6:41; 8:6; 14:22; Luke 9:16; 22:19; 24:30-31, 35. Here also is the reason why 'two' in the Word means things joined together, 5194, 8423, here the Lord and heaven, or the Lord and the Church, joined together, thus also goodness and truth joined together, which is called the heavenly marriage. From all this it becomes clear why it is that there were two tablets and that both sides of them were written on, from edge to edge, Exodus 32:15-16.

[3] Furthermore when the writing and engraving on tablets is mentioned in the Word it means those things that must be imprinted in people's memory and on their life, and so remain there, as in Isaiah,

Write it on a tablet among them, and express it in a book, 1 so that it may be for time to come forever, even to eternity. Isaiah 30:8.

In Jeremiah,

The sin of Judah has been written with a pen of iron; with a point of diamond it has been engraved on the tablet of their heart, and at the horns of your altars. Jeremiah 17:1.

In Habakkuk,

Jehovah said, Write the vision, and make it plain on tablets, that one running by may read it. For the vision is yet for an appointed time; if it tarries, wait for it, because it will surely come. Habakkuk 2:2-3.

脚注:

1. literally, on a book (i.e. on a scroll)

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

来自斯威登堡的著作

 

Arcana Coelestia#5272

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5272. 'This is the word which I have spoken to Pharaoh' means what the natural was led to think by the celestial of the spiritual. This is clear from the meaning of 'the word' as the real thing, dealt with below; from the meaning of 'speaking' as thinking, dealt with in 2271, 2287, 2619, 5259; from the representation of 'Joseph', who is the speaker here, as the celestial of the spiritual, and from the representation of 'Pharaoh' as the natural, both of whom are dealt with above. From all this it is evident that 'this is the word which I have spoken to Pharaoh' means the real thing, or what the natural was led to think by the celestial of the spiritual; see also 5262. Regarding the term 'the word', this is used in the original language to express the idea of the real thing. This also explains why Divine revelation is called the Word, and why too in the highest sense the Lord Himself is called such. And when 'the Word' is used to refer to the Lord, as also when it is used to refer to revelation received from Him, Divine Truth - the source of every real thing that comes into being - is meant in the proximate sense.

[2] This idea that all real things have been brought and are being brought into being by means of Divine Truth going forth from the Lord, thus by means of the Word, is an arcanum which has yet to be disclosed. People's belief and understanding of this is that all things have been created because God has spoken and issued His command, as a king does in his kingdom. But that is not what is meant by saying that all things have been made and created by the Word. Rather, the meaning is that Divine Truth which goes forth from Divine Good, that is, which goes forth from the Lord, is the originator of all things that have been brought and are being brought into being. Divine Truth going forth from Divine Good is the ultimate reality and the essential being within all creation; and this Divine Truth is what makes and creates all things. But scarcely anyone has any other idea of Divine Truth than this - a word or utterance issuing from a speaker's mouth and transmitted into the air. This idea about Divine Truth leads to the notion that 'the Word' means simply a command, so that all things that have been made exist solely because a command has been delivered, not because of some reality that has come forth from the Lord's Divine. But as has been stated, the Divine Truth going forth from the Lord is the ultimate reality and essential being from which all things derive their existence. Every form of what is good and true owes its existence to this. But in the Lord's Divine mercy more will be said later on regarding this arcanum.

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