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2 Samuel 3

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1 Now there was a long war between Saul's people and David's people; and David became stronger and stronger, but those on Saul's side became more and more feeble.

2 While David was in Hebron he became the father of sons: the oldest was Amnon, son of Ahinoam of Jezreel;

3 And the second, Chileab, whose mother was Abigail, the wife of Nabal the Carmelite; and the third, Absalom, son of Maacah, the daughter of Talmai, king of Geshur;

4 And the fourth, Adonijah, the son of Haggith; and the fifth, Shephatiah, the son of Abital;

5 And the sixth, Ithream, whose mother was David's wife Eglah. These were the sons of David, whose birth took place in Hebron.

6 Now while there was war between Saul's people and David's people, Abner was making himself strong among the supporters of Saul.

7 Now Saul had among his wives a woman named Rizpah, the daughter of Aiah: and Ish-bosheth said to Abner, Why have you taken my father's wife?

8 And Abner was very angry at the words of Ish-bosheth, and he said, Am I a dog's head of Judah? I am this day doing all in my power for the cause of your father Saul and for his brothers and his friends, and have not given you up into the hands of David, and now you say I have done wrong with a woman.

9 May God's punishment be on Abner, if I do not for David as the Lord in his oath has said,

10 And if I do not take away the kingdom from the family of Saul and make David ruler over Israel and Judah from Dan as far as Beer-sheba!

11 And so great was Ish-bosheth's fear of Abner that he was not able to say a word in answer.

12 And Abner sent men to David at Hebron, saying, Make an agreement with me, and I will give you my support in getting all Israel on your side.

13 And he said, It is well; I will make an agreement with you, but on one condition, which is, that when you come before me, Saul's daughter Michal is to come with you; till she comes you will not see my face.

14 And David sent men to Saul's son Ish-bosheth, saying, Give me back Michal, my wife, whom I made mine for the price of the private parts of a hundred Philistines.

15 So Ish-bosheth sent and took her from her husband Paltiel, the son of Laish.

16 And her husband went with her as far as Bahurim, weeping while he went. Then Abner said to him, Go back. And he went back.

17 Then Abner had a talk with the chief men of Israel, saying, In the past it was your desire to make David your king: so now, do it:

18 For the Lord has said of David, By the hand of my servant David I will make my people Israel safe from the Philistines, and from all who are against them.

19 And Abner said the same things to Benjamin: and he went to David in Hebron to make clear to him what seemed good to Israel and to all the people of Benjamin.

20 So Abner, with twenty men, came to Hebron, to David. And David made a feast for Abner and the men who were with him.

21 And Abner said to David, Now I will go, and make all Israel come to my lord the king, so that they may make an agreement with you, and your kingdom may be as wide as your heart's desire. Then David sent Abner away and he went in peace.

22 Now the servants of David and Joab had been out attacking a band of armed men, and they came back with a great store of goods taken in the fight: but Abner was no longer in Hebron with David, for he had sent him away and he had gone in peace.

23 When Joab and his men came, news was given them that Abner, the son of Ner, had come to the king, who had let him go away again in peace.

24 Then Joab came to the king, and said, What have you done? when Abner came to you why did you send him away and let him go?

25 Is it not clear to you that Abner, the son of Ner, came with deceit to get knowledge of your going out and your coming in and of all you are doing?

26 And when Joab had come out from David, he sent men after Abner, and they overtook him at the water-spring of Sirah, and made him come back with them: but David had no knowledge of it.

27 And when Abner was back in Hebron, Joab took him on one side by the doorway of the town to have a word with him quietly, and there he gave him a wound in the stomach, causing his death in payment for the death of his brother Asahel.

28 And when David had word of it he said, May I and my kingdom be clear for ever in the eyes of the Lord from the blood of Abner, the son of Ner:

29 May it come on the head of Joab and all his father's family: among the men of Joab's family may there ever be some who are diseased or lepers, or who do the work of women, or are put to the sword, or are wasted from need of food!

30 So Joab and Abishai his brother put Abner to death, because he had put to death their brother Asahel in the fight at Gibeon.

31 And David said to Joab and all the people who were with him, Go in grief and put haircloth about you, in sorrow for Abner. And King David went after the dead body.

32 And they put Abner's body to rest in Hebron; and the king and all the people were weeping loudly by the resting-place of Abner's body.

33 And the king made a song of grief for Abner and said, Was the death of Abner to be like the death of a foolish man?

34 Your hands were free, your feet were not chained: like the downfall of a man before evil men, so was your fall. And the weeping of the people over him went on again.

35 And the people came to make David take food, while it was still day, but David with an oath said, May God's punishment be on me if I take a taste of bread or any other thing till the sun has gone down!

36 And all the people took note of it and were pleased: like everything the king did, it was pleasing to the people.

37 So it was clear to Israel and to all the people on that day that the king was not responsible for the death of Abner, the son of Ner.

38 And the king said to his servants, Do you not see that a chief and a great man has come to his end today in Israel?

39 While I, though I am crowned king, have little strength, and these men, the sons of Zeruiah, are out of my control: may the Lord give to the evil-doer the reward of his evil-doing!

   

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Arcana Coelestia # 6396

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6396. 'Dan' means those who are guided by truth but not as yet by good. This is clear from the representation of 'Dan' as the good of life, dealt with in 3921, 3923, but here those who have some goodness of life, which is engendered by truth but not as yet by good. For the situation with a person who is being regenerated by the Lord is that at first truth resides with him but no goodness of life engendered by that truth. Then such goodness of life engendered by truth, though not as yet by good, does reside with him; and after that, once he has been regenerated, goodness of life engendered by good comes to reside with him, at which stage he discerns truth from the vantage point of good and multiplies that truth residing with him. These are the degrees of regeneration, and 'Dan' is used to mean those with whom goodness of life resides which is engendered by truth but not as yet by good. The good that resides with them still lies deeply concealed within that truth; yet it provides them with an affection for truth and impels them to lead a life in accordance with the truth. Such people are in the Lord's kingdom, but because they are led to do good not by good but by truth, that is, not by anything of a new will but by the understanding - thus not by love but by obedience because they are commanded so to act - they are among those in the Lord's kingdom who inhabit the first or lowest heaven. These are the people whom 'Dan' represents, for in the internal sense of the prophetic declarations made here by Israel his twelve sons serve to describe in general the essential natures of all who are in the Lord's kingdom.

[2] The habitation by those meant by 'Dan' of the lowest heaven or lowest level of the Lord's kingdom because they are guided by truth but not as yet by good was represented by the falling of the lot last for Dan when the land of Canaan was shared out as an inheritance among the tribes, Joshua 19:40-48, and by the allotment at that time of an inheritance to them in the remotest part of the land, Judges 18. For the lot was cast before Jehovah, Joshua 18:6, and therefore fell for each tribe in accordance with its representation. The land of Canaan represented the Lord's kingdom, see 1607, 3038, 3481, 3705, 3686, 4447, 4454, and all its boundaries were therefore representative, 1607, 1866, 4116, so that the outermost parts of that land represented the lowest parts of the Lord's kingdom, 4240. 'Dan' consequently represented the inhabitants of those lowest parts, for before truth has become joined to good it resides on the lowest level of that kingdom. But if truth has become entirely separated from good it does not reside within any boundary of the Lord's kingdom but is outside it.

[3] The fact that Dan's inheritance was the outermost part of the land of Canaan is clear from the fact that whenever the full extent of that land was described the expression from Beersheba even to Dan was used, 2 Samuel 3:10; 17:11; 24:15; 1 Kings 4:25. In this expression Beersheba means the inmost part of the land, for the reason that it was the place where Abraham and Isaac lived, that is, before Jerusalem and Zion had become the inmost parts of the land.

[4] The essential nature of those guided by truth but not as yet by good was also represented by the Danites who were to spy out the land in which they were to live, Judges 18. It was represented by their removal of the Levite from Micah's house and their making off with the ephod, teraphim, and carved image, by which objects is meant the worship of those guided by truth but not as yet by good. For those people venerate things of an external nature but have no interest in those of an internal nature; for things of an internal nature are discerned by none but those who are guided by good. This is what the Danites under consideration here represented, as becomes clear from the consideration that all the historical incidents in the Word, both those in the Books of Moses and those in the Books of Joshua, Judges, Samuel, and Kings, are representative of the celestial and spiritual realities of the Lord's kingdom, including therefore this incident in the Book of Judges involving the Danites. As regards anything further concerning the essential nature of those guided by truth but not as yet by good, this is described in the internal sense of the things said about Dan that come next.

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