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2 Samuel 13

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1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.

2 And Amnon was so vexed that he fell sick because of his sister Tamar; for she was a virgin; and it seemed hard to Amnon to do anything unto her.

3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah, David's brother; and Jonadab was a very subtle man.

4 And he said unto him, Why, O son of the king, art thou thus lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister.

5 And Jonadab said unto him, Lay thee down on thy bed, and feign thyself sick: and when thy father cometh to see thee, say unto him, Let my sister Tamar come, I pray thee, and give me bread to eat, and dress the food in my sight, that I may see it, and eat it from her hand.

6 So Amnon lay down, and feigned himself sick: and when the king was come to see him, Amnon said unto the king, Let her sister Tamar come, I pray thee, and make me a couple of cakes in my sight, that I may eat from her hand.

7 Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him food.

8 So Tamar went to her brother Amnon's house; and he was laid down. And she took dough, and kneaded it, and made cakes in his sight, and did bake the cakes.

9 And she took the pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him.

10 And Amnon said unto Tamar, Bring the food into the chamber, that I may eat from thy hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

11 And when she had brought them near unto him to eat, he took hold of her, and said unto her, Come, lie with me, my sister.

12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

13 And I, whither shall I carry my shame? and as for thee, thou wilt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.

14 Howbeit he would not hearken unto her voice; but being stronger than she, he forced her, and lay with her.

15 Then Amnon hated her with exceeding great hatred; for the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.

16 And she said unto him, Not so, because this great wrong in putting me forth is [worse] than the other that thou didst unto me. But he would not hearken unto her.

17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her.

18 And she had a garment of divers colors upon her; for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.

19 And Tamar put ashes on her head, and rent her garment of divers colors that was on her; and she laid her hand on her head, and went her way, crying aloud as she went.

20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but now hold thy peace, my sister: he is thy brother; take not this thing to heart. So Tamar remained desolate in her brother Absalom's house.

21 But when king David heard of all these things, he was very wroth.

22 And Absalom spake unto Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar.

23 And it came to pass after two full years, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king's sons.

24 And Absalom came to the king, and said, Behold now, thy servant hath sheep-shearers; let the king, I pray thee, and his servants go with thy servant.

25 And the king said to Absalom, Nay, my son, let us not all go, lest we be burdensome unto thee. And he pressed him: howbeit he would not go, but blessed him.

26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?

27 But Absalom pressed him, and he let Amnon and all the king's sons go with him.

28 And Absalom commanded his servants, saying, Mark ye now, when Amnon's heart is merry with wine; and when I say unto you, Smite Amnon, then kill him; fear not; have not I commanded you? be courageous, and be valiant.

29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

30 And it came to pass, while they were in the way, that the tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left.

31 Then the king arose, and rent his garments, and lay on the earth; and all his servants stood by with their clothes rent.

32 And Jonadab, the son of Shimeah, David's brother, answered and said, Let not my lord suppose that they have killed all the young men the king's sons; for Amnon only is dead; for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar.

33 Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead; for Amnon only is dead.

34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill-side behind him.

35 And Jonadab said unto the king, Behold, the king's sons are come: as thy servant said, so it is.

36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice, and wept: and the king also and all his servants wept very sore.

37 But Absalom fled, and went to Talmai the son of Ammihur, king of Geshur. And [David] mourned for his son every day.

38 So Absalom fled, and went to Geshur, and was there three years.

39 And [the soul of] king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

   

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Arcana Coelestia # 9213

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9213. 'You shall restore it to him even at the going in of the sun' means that it is to be restored before the arrival of a state of shade induced by delights belonging to external kinds of love. This is clear from the meaning of 'the going in (or setting) of the sun' as a state of shade induced by delights belonging to external kinds of love. The situation here is that in heaven there are successive changes of heat with things that compose the good of love, and changes of light with those that constitute the truth of faith, thus successive changes in love and faith. In hell too there are successive changes; but they are their opposites, because there they are changes in the love of evil and belief in falsity. Those successive changes correspond to the successive changes of seasons of the year on earth, which are spring, summer, autumn, winter, and spring again, and so on. But in the spiritual world there are states instead of seasons; for the changes are not those of heat and light, but of love and faith. It should be realized however that those successive changes are not the same for one person as they are for another; rather they are different with each individual person, depending on the person's state of life acquired in the world. Sunset in heaven corresponds to a state of shade that comes over the truths of faith, and to a state of coldness that overtakes the good of love to the Lord and towards the neighbour. In such states those there enter into the delights that belong to external kinds of love, delights which put faith in the shade; for when an angel or a spirit is amid things of an external nature he is also in shade; but when amid those of an internal nature he experiences the delights and bliss that belong to heavenly kinds of love, and at the same time experiences the loveliness of faith, or is in the light of truth. These states are what spring seasons and summer seasons on earth correspond to. From all this it may now be seen why it is that 'the going in (or setting) of the sun' means a state of shade induced by delights belonging to external kinds of love. Regarding these successive changes, see what has been shown already in 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812.

[2] The things stated above show what people should understand by the explanation that factual knowledge of truths which has been dispersed by illusions that are a product of sensory impressions is to be restored before the arrival of a state of shade induced by delights belonging to external kinds of love, meant by 'If you take your companion's clothing as a pledge you shall restore it to him even at the going in of the sun'. They should understand that truths removed by illusions are to be restored while the person is still in the light of truth; for while in that light he can regain them and also dispel the falsities that illusions have introduced. But he cannot do so when in a state of shade induced by delights belonging to external kinds of love, because those delights turn truths away, and the shade does not receive them. So the illusions cling to the person and are adopted as his own. The reason why external delights or those of the external man are like this is that they attach themselves to the world, and are also aroused and so to speak brought alive by its heat. It is different with internal delights or bliss, or those of the internal man. These attach themselves to heaven, and are also aroused and brought alive by its heat, which is love coming from the Lord.

[3] This judgement or law is delivered elsewhere in Moses in the following words, No one shall take 1 as a pledge the mill or the milling stone, for he takes the [person's] livelihood 2 as a pledge. Deuteronomy 24:6.

'The mill' means the kinds of things that are of service in acquiring faith, and charity after that, 7780, and 'the soul' means the life of faith springing from charity, 9050, from which it is evident what 'not taking the mill as a pledge, for one takes the soul as a pledge' means. In the same author,

You shall not turn aside the right of the sojourner or of the orphan, nor shall you take a widow's clothing as a pledge. Deuteronomy 24:17.

'Taking a widow's clothing as a pledge' means taking away by any means at all the truths which good has a desire for. 'Clothing' means truth, as above in 9212, and 'a widow' someone in possession of good who has a desire for truths, or in the abstract sense good that has a desire for truths, 9198. For if truth is taken away, good together with its desire perishes.

[4] Still in the same author,

If you lend your companion something you shall not go into his house to get the pledge. You shall stand outside; but the man to whom you lend shall bring the pledge outdoors. If the man is needy you shall not lie down upon his pledge; you shall surely restore the pledge to him at the going down of the sun, in order that he may lie down in his own clothing and bless you; and it shall be righteousness before your God. Deuteronomy 24:10-13.

The law that the lender should stand outside and the pledge be brought out to him means the proper manner of response to truths that have been communicated; for 'lending' means communicating, 9174, and 'taking a pledge' means response. Nobody can know that these things are meant except from the kinds of things that take place in the next life, thus unless he knows what 'going into a house' means, what 'standing outside' means, and so what 'bringing outdoors' means.

[5] In the next life those who go into another's house and talk together in the same room communicate their thoughts to everyone there in such a way that they are fully convinced that they themselves are the authors of those thoughts. But if they stand outside, the thoughts are indeed perceived by them, but as if another, not they, were the author of them. This is an everyday occurrence in the next life. Those therefore who share the same opinion or feel the same way about something are seen together in the same house; and this is all the more true if they are seen together in the same room of the house. But when a difference of opinion arises among the same people, all disappear from before the eyes of those with whom they differ. Appearances such as these occur everywhere and unceasingly in the next life. The reason why they do so is that likeness of thought links people together and leads to their presence with one another; for thought is inward sight, and distances between places in that life do not exist in the way they do in the world.

[6] All this shows what 'not going into the house but standing outside to receive the pledge' means, namely not putting pressure on another or playing on his emotions to get him to corroborate truths known to oneself, but to listen to and accept his responses as they are in his own mind. For those who put pressure on another or play on his emotions to get him to corroborate truths known to themselves make this other person think or speak not from himself but from them. And when anyone thinks and speaks from another the truths present with him are thrown into disorder; nor is he improved by this, unless he is the kind of person who is still ignorant of those truths. All this makes plain once again that the Word in every detail contains matters that correspond to the kinds of things that exist in the spiritual world.

Poznámky pod čarou:

1. literally, He shall not take, reading Non...accipiet for Non...accipies (You shall not take)

2. literally, the soul

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