Jij 21
Bib La · Kreyòl Ayisyen
1 Moun pèp Izrayèl yo te fè gwo sèman devan Seyè a lavil Mispa. Yo te di: -Nou p'ap janm bay pitit fi nou pou yo marye ak moun nan fanmi Benjamen yo. 2 Pèp la moute lavil Betèl, yo chita devan Bwat Kontra Seyè a jouk aswè. Yo t'ap rele, yo t'ap kriye ak gwo dlo nan je yo. 3 Yo t'ap di: -Seyè o, Bondye pèp Izrayèl la, poukisa sa rive? Poukisa gen yon branch fanmi nan pèp Izrayèl la ki manke jòdi a? 4 Nan denmen, moun yo leve byen bonè, yo bati yon lotèl. Yo boule bèt nan dife nèt sou li, yo fè ofrann pou mande Bondye padon. 5 Lèfini, yo t'ap mande: -Kilès nan tout branch fanmi pèp Izrayèl la ki pa t' nan reyinyon nou te fè devan Seyè a? Lè reyinyon an, yo te fè yon gwo sèman pou yo touye tout moun ki pa t' mete pye yo lavil Mispa devan Seyè a. 6 Men, pèp Izrayèl la te nan gwo lapenn pou moun Benjamen yo, frè yo. Yo t'ap di: -Wi jòdi a, pèp Izrayèl la pèdi yon branch fanmi vre! 7 Kisa nou pral fè pou ti rès ki rete a ka jwenn fi pou yo marye, paske nou te fè sèman devan Seyè a nou p'ap janm ba yo pitit fi nou yo pou madanm. 8 Lè sa a, yo mande: -Kilès nan branch fanmi pèp Izrayèl la ki pa t' moute lavil Mispa devan Seyè a? Yo jwenn pesonn nan lavil Jabès nan peyi Galarad la, pa t' vin nan kan an pou patisipe nan reyinyon an. 9 Lè yo t'ap konte moun ki te la yo, pa t' gen yon moun nan lavil Jabès nan peyi Galarad la. 10 Se konsa, moun ki te sanble yo chwazi douz mil (012.000) sòlda nan sa ki pi bon yo, yo voye yo la ak lòd sa a: -Ale nan peyi Galarad. Touye dènye moun lavil Jabès, ata fanm ak timoun. 11 Men sa pou nou fè: N'a touye dènye gason ak tout fanm ki deja marye tankou ofrann n'ap fè pou Seyè a. 12 Nan moun lavil Jabès nan peyi Galarad la, yo jwenn katsan (0400) jenn fi ki pa t' janm ko konn gason. Yo mennen yo nan kan an lavil Silo, nan peyi Kanaran. 13 Lèfini, tout moun ki te sanble yo voye komisyon bay moun Benjamen yo ki te bò Wòch Rimon an. Yo mande yo fè lapè. 14 Moun Benjamen yo tounen, epi lòt moun Izrayèl yo ba yo jenn fi lavil Jabès yo pa t' touye yo pou madanm. Men, pa t' gen ase pou yo tout. 15 Sa te fè pèp Izrayèl la lapenn anpil pou moun Benjamen yo, paske Seyè a te kraze tèt ansanm ki te gen nan pèp Izrayèl la. 16 Se konsa chèf ki te la yo di konsa: -Pa gen fanm ankò nan branch fanmi Benjamen an. Kisa nou pral fè la a pou nou bay rès mesye yo fanm pou yo marye? 17 Yo di ankò: -Pèp Izrayèl la pa ka pèdi yon branch fanmi. Se pou nou jwenn yon mwayen pou branch fanmi Benjamen an ka la toujou. 18 Men, nou pa ka pran nan fi nou yo pou nou ba yo pou madanm, paske pèp Izrayèl la te fè sèman pou yo pa fè sa. Yo te di: Madichon pou nenpòt moun ki va pran pitit fi yo bay moun nan fanmi Benjamen an pou madanm. 19 Apre sa yo di: -Nan kèk jou, se pral lè pou nou fè gwo fèt nou gen pou nou fè chak lanne pou Seyè a lavil Silo. Lavil Silo sa a te sou bò nò lavil Betèl, sou bò sid lavil Lebona, sou bò solèy kouche wout ki soti Betèl moute Sichèm. 20 Yo di moun Benjamen yo: -Al kache nan jaden rezen yo. 21 Lè n'a wè jenn fi lavil Silo yo soti pou y' al danse ansanm pandan fèt la, nou menm n'a soti nan jaden rezen yo. Chak moun va pran yonn ladan yo pa fòs, epi n'a ale nan peyi Benjamen avèk yo. 22 Si papa yo osinon frè yo vin jwenn nou, nou menm chèf pèp la, pou pote plent, n'a di yo: Tanpri, kite yo pran yo, paske nou pa t' jwenn kont fanm pou yo lè nou te al goumen lavil Jabès la. Epitou, se pa nou menm ki te ba yo pitit fi nou yo pou madanm. Konsa, pesonn p'ap ka di nou pa t' kenbe sèman nou. 23 Mesye Benjamen yo fè sa yo te di yo fè a. Chak mesye yo pran yon fi pami sa ki t'ap danse yo, yo pati ak yo. Yo tounen nan peyi zansèt yo. Yo rebati lavil yo, epi yo rete la. 24 Lè sa a, rès moun pèp Izrayèl la leve yo pati, yo tounen lakay yo al jwenn fanmi yo, nan pòsyon tè yo te bay zansèt yo. 25 Nan tan sa a pa t' gen wa nan peyi Izrayèl la. Chak moun te fè sa yo pito.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
Kòmantè — se pa tèks Bib la
Jij 21:2-5
Jud 21:1-15. The People Bewail The Desolation of Israel.
2-5. the people came to the house of God, ... and lifted up their voices, and wept sore--The characteristic fickleness of the Israelites was not long in being displayed; for scarcely had they cooled from the fierceness of their sanguinary vengeance, than they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation which their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on the occasion were expressed by a public and solemn service of expiation at the house of God. And yet this extraordinary observance, though it enabled them to find vent for their painful emotions, did not afford them full relief, for they were fettered by the obligation of a religious vow, heightened by the addition of a solemn anathema on every violator of the oath. There is no previous record of this oath; but the purport of it was, that they would treat the perpetrators of this Gibeah atrocity in the same way as the Canaanites, who were doomed to destruction; and the entering into this solemn league was of a piece with the rest of their inconsiderate conduct in this whole affair.
Jij 21:6
6. There is one tribe cut off from Israel this day--that is, in danger of becoming extinct; for, as it appears from Jud 21:7, they had massacred all the women and children of Benjamin, and six hundred men alone survived of the whole tribe. The prospect of such a blank in the catalogue of the twelve tribes, such a gap in the national arrangements, was too painful to contemplate, and immediate measures must be taken to prevent this great catastrophe.
Jij 21:8
8. there came none to the camp from Jabesh-gilead to the assembly--This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jordan, and was, according to Josephus, the capital of Gilead. The ban which the assembled tribes had pronounced at Mizpeh seemed to impose on them the necessity of punishing its inhabitants for not joining the crusade against Benjamin; and thus, with a view of repairing the consequences of one rash proceeding, they hurriedly rushed to the perpetration of another, though a smaller tragedy. But it appears (Jud 21:11) that, besides acting in fulfilment of their oath, the Israelites had the additional object by this raid of supplying wives to the Benjamite remnant. This shows the intemperate fury of the Israelites in the indiscriminate slaughter of the women and children.
Jij 21:16
Jud 21:16-21. The Elders Consult How to Find Wives for Those That Were Left.
16. the elders of the congregation said, How shall we do for wives for them that remain--Though the young women of Jabesh-gilead had been carefully spared, the supply was found inadequate, and some other expedient must be resorted to.
Jij 21:17
17. There must be an inheritance for them that be escaped of Benjamin--As they were the only rightful owners of the territory, provision must be made for transmitting it to their legitimate heirs, and a new act of violence was meditated (Jud 21:19); the opportunity for which was afforded by the approaching festival--a feast generally supposed to be the feast of tabernacles. This, like the other annual feasts, was held in Shiloh, and its celebration was attended with more social hilarity and holiday rejoicings than the other feasts.
Jij 21:19
19. on the east side of the highway that goeth up from Beth-el to Shechem--The exact site of the place was described evidently for the direction of the Benjamites.
Jij 21:21-22
21-22. daughters of Shiloh come out to dance in dances--The dance was anciently a part of the religious observance. It was done on festive occasions, as it is still in the East, not in town, but in the open air, in some adjoining field, the women being by themselves. The young women being alone indulging their light and buoyant spirits, and apprehensive of no danger, facilitated the execution of the scheme of seizing them, which closely resembles the Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduction of their daughters. And thus the expression of their public sanction to this deed of violence afforded a new evidence of the evils and difficulties into which the unhappy precipitancy of the Israelites in this crisis had involved them.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.