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2 Samuel 12

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1 And Jehovah sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.

2 The rich man had exceeding many flocks and herds;

3 but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own morsel, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor man's lamb, and dressed it for the man that was come to him.

5 And David's anger was greatly kindled against the man; and he said to Nathan, As Jehovah liveth, the man that hath done this is worthy to die:

6 and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

7 And Nathan said to David, Thou art the man. Thus saith Jehovah, the God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

8 and I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would have added unto thee such and such things.

9 Wherefore hast thou despised the word of Jehovah, to do that which is evil in his sight? thou hast smitten Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

10 Now therefore the sword shall never depart from thy house, because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

11 Thus saith Jehovah, Behold, I will raise up evil against thee out of thine own house; and I will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this sun.

12 For thou didst it secretly: but I will do this thing before all Israel, and before the sun.

13 And David said unto Nathan, I have sinned against Jehovah. And Nathan said unto David, Jehovah also hath put away thy sin; thou shalt not die.

14 Howbeit, because by this deed thou hast given great occasion to the enemies of Jehovah to blaspheme, the child also that is born unto thee shall surely die.

15 And Nathan departed unto his house. And Jehovah struck the child that Uriah's wife bare unto David, and it was very sick.

16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.

17 And the elders of his house arose, [and stood] beside him, to raise him up from the earth: but he would not, neither did he eat bread with them.

18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead; for they said, Behold, while the child was yet alive, we spake unto him, and he hearkened not unto our voice: how will he then vex himself, if we tell him that the child is dead!

19 But when David saw that his servants were whispering together, David perceived that the child was dead; and David said unto his servants, Is the child dead? And they said, He is dead.

20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel; and he came into the house of Jehovah, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.

21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.

22 And he said, While the child was yet alive, I fasted and wept: for I said, Who knoweth whether Jehovah will not be gracious to me, that the child may live?

23 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.

24 And David comforted Bath-sheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon. And Jehovah loved him;

25 and he sent by the hand of Nathan the prophet; and he called his name Jedidiah, for Jehovah's sake.

26 Now Joab fought against Rabbah of the children of Ammon, and took the royal city.

27 And Joab sent messengers to David, and said, I have fought against Rabbah; yea, I have taken the city of waters.

28 Now therefore gather the rest of the people together, and encamp against the city, and take it; lest I take the city, and it be called after my name.

29 And David gathered all the people together, and went to Rabbah, and fought against it, and took it.

30 And he took the crown of their king from off his head; and the weight thereof was a talent of gold, and [in it were] precious stones; and it was set on David's head. And he brought forth the spoil of the city, exceeding much.

31 And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. And David and all the people returned unto Jerusalem.

   

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Arcana Coelestia # 10087

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10087. 'And you shall take the breast' means the Divine Spiritual in the heavens, which those in heaven make their own. This is clear from the meaning of 'the breast' as the good of charity, and in the highest sense as the Divine Spiritual, dealt with below. The reason why its being made their own by those in the heavens is meant is that the subject in what follows next is the flesh from the ram and the bread from the basket which were not burned on the altar but were left as a portion for and were eaten by Moses, Aaron, and his sons. By this is meant making it their own, the process of which is described in what follows next. The origin of the meaning of 'the breast' as the good of charity, and in the highest sense as the Divine Spiritual, lies in correspondence. For the human head corresponds to the good of love to the Lord, which is the good of the inmost heaven and is called the Divine Celestial, whereas the breast corresponds to the good of charity, which is the good of the middle or second heaven and is called the Divine Spiritual; and the feet correspond to the good of faith, thus to the good of obedience, which is the good of the lowest heaven and is called the Divine Natural. Regarding this correspondence, see what has been shown above in 10030.

[2] Since the breast because of its correspondence means the good of charity, and the good of charity results from the will to do good, John - who represented that good - leaned on the Lord's breast or in His bosom, John 13:23, 25, by which the Lord's love of that good is meant. For 'leaning on the breast' or 'in the bosom' means loving. Anyone who knows this may also know what the meaning is of the following words which the Lord addressed to Peter and to John,

Jesus said to Simon Peter, Simon son of Jonah, do you love Me? He said, Yes, Lord, You know that I love You. He said to him, Feed My lambs. He said to him again, Simon son of Jonah, do you love Me? He said, Yes, Lord, You know that I love You. He said to him, Feed My sheep. He said to him a third time, Simon son of Jonah, do you love Me? Peter was grieved, therefore he said, Lord, You know all things; You know that I love You. Jesus said to him, Feed My sheep. Truly I say to you, When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish. When He had said this He said to him, Follow Me. Having turned round Peter saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper. Seeing him Peter said, Lord, what about him? Jesus said to him, If I will that he remain until I come, what is that to you? You follow Me. John 21:15-22.

None can know what these words mean except through the internal sense. This teaches that the Lord's twelve disciples represented all aspects of faith and love in their entirety, just as the twelves tribes of Israel did, and that Peter represented faith, James charity, and John the works or good deeds that flow from charity.

The Lord's twelve disciples represented all aspects of faith and love in their entirety, see 3488, 3858 (end), 6397.

The twelve tribes of Israel had the same representation, 3858, 3926, 4060, 6335, 6640.

Peter represented faith, James charity, and John the works that flow from charity, Prefaces to Genesis 18, 22, and 3750, 4738, 6344 (end).

'The rock', as Peter is also called, means the Lord in respect of faith, 8581.

[3] Faith without charity does not love the Lord; nevertheless it is able to teach about things connected with faith and love, and the things that are the Lord's. This was why the Lord said three times, 'Do you love Me?', and then, 'Feed My lambs' or 'Feed My sheep'. For the same reason He says, 'When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish', meaning that in its early stages the Church's faith had possessed the good of innocence, like a young child; but when it was in decline, which is the final phase of the Church, faith would not possess that good any longer nor the good of charity, at which point evil and falsity would lead it. All this is what is meant by 'when you are old you will stretch out your hands and another will gird you and lead you where you do not wish', that is, you will pass from freedom into bondage. 'Girding' means being acquainted with and seeing truths in light that flows from good, 9952, and 'walking' leading a life in accord with those truths, 8417, 8420, so that 'girding himself and walking where he wished' means acting in freedom; and people act in freedom when an affection for truth springing from good governs their actions, 2870-2893, 9585-9591, and they are led by the Lord, 9096, 9586, 9589-9591. But 'being girded by another and being led where he did not wish' means being in bondage, and people are in bondage when evil governs their actions, and so they are led by hell, 9096, 9586, 9589-9591. 'Lambs', which the Lord mentions first, are those in whom the good of innocence is present, see 3994; 'sheep', which the Lord mentions the second and third times, are those in whom the good of charity, and faith springing from this, are present, 4169, 4809. Also three means the whole period from beginning to end, 2788, 4495, 7715, 9198; consequently, since the Lord spoke to Peter regarding the Church from its early stages to when it was in decline, He said three times, Do you love Me?

[4] As regards John's following the Lord, this was a sign of the truth that those who perform the good deeds of charity follow the Lord, are loved by the Lord, and do not leave Him, whereas those whose faith is separated from charity not only fail to follow the Lord but are also angered by that truth, as Peter was then; not to mention many more arcana within the words contained in that passage.

From all this it is evident also that leaning on the Lord's breast or in His bosom means being loved by Him, and that this expression is used in reference to those who perform the good deeds of charity. Much the same is meant by carrying in the bosom, Isaiah 40:10-11, and lying in the bosom, 2 Samuel 12:3.

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

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Arcana Coelestia # 4738

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4738. 'So that he might therefore rescue him out of their hands, to return him to his father' means so that it might lay claim to it for the Church. This is clear from the meaning of 'rescuing out of their hands' as delivering, as above in 4732, and from the meaning of 'returning to his father' as laying claim to it for the Church; for Jacob, to whom 'father' refers here, represents the Jewish religion which sprang from the Ancient Church, as above in 4700, 4701. What was laid claim to for the Church was the Divine Truth concerning the Lord's Divine Human, for, as stated already, 'Joseph' means that truth specifically.

[2] To know more regarding this truth, it should be recognized that the Ancient Church acknowledged it, as also did the Primitive Christian Church. But there came a time when the papacy so extended its authority that it had control over every human soul; it exalted itself in the way the king of Babel is said to have done, in Isaiah,

You said in your heart. I will go up into the heavens, above the stars of God 1 I will raise my throne, and I will sit on the mount of assembly, I will go up above the heights of the clouds, and I will make myself like the Most High. Isaiah 14:13-14.

Then - at that time - Divinity was taken away from the Lord's Human, that is, His Divine was made distinct and separate from His Human.

[3] The way in which this distinction was decreed in a certain council 2 has also been revealed to me. I saw some people appear on the right in front of me, some distance away on a level with the sole of my foot. They were talking among themselves, but I did not hear what about. I was told that they were some of those who had come together in the council when the decree was made regarding the Lord's two Natures - His Divine one and His Human one. Shortly after that I was allowed to talk to them. They said that those who had the greatest influence in the council and who held higher positions and had higher authority than the rest met together. They did so in a room that was dark, where they decided that both Divinity and Humanity should be attributed to the Lord, the main reason for their decision being that otherwise the papacy could not have remained in being. For if they had acknowledged that the Lord was one with the Father, as He Himself says, no one could then have been acknowledged as His vicar on earth. Schisms were developing at that time, which would have toppled and destroyed the power of the papacy, had they not made that distinction. To strengthen it they also assembled proof texts from the Word and swayed the rest of the council.

[4] Those who spoke to me added that by doing this they were able to have control in heaven and on earth. They knew from the Word that all power in heaven and on earth had been given to the Lord, and this power could not have been granted to any vicar [of Christ] if the Human too were acknowledged to be Divine. For they knew that no one was allowed to make himself equal to God and that that power existed essentially in the Divine, not in the Human unless it was granted to it as it was also subsequently granted to Peter. They said that by doing what they did they were then able to keep the schismatics quiet who were most astute, and were also able to strengthen the power of the papacy. From this it is clear that they invented the distinction they made purely for the sake of having control, and that therefore they had no wish to know that the gift of power to the Lord's Human in heaven and on earth demonstrates that His Human too is Divine. It is also clear that 'Peter', to whom the Lord gave the keys of heaven, does not mean the man Peter but faith rooted in charity, which is received from the Lord alone and is therefore a power that belongs to the Lord alone - see Preface to Genesis 22.

Poznámky pod čarou:

1. The Latin means heaven, but the Hebrew means God, which Swedenborg has in other places where he quotes this verse.

2. Council of Chalcedon 451 AD

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