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撒母耳記上 13

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1 掃羅登基年四十歲;作以色列年的時候,

2 就從以色列中揀選了:二跟隨掃羅在密抹和伯特利,一跟隨約拿單在便雅憫的基比亞;其餘的掃羅都打發各回各家去了。

3 約拿單攻擊迦巴、非利士人的防營,非利士人見了。掃羅就在遍吹角,意思說,要使希伯來人見。

4 以色列眾人掃羅攻擊非利士人的防營,又以色列人非利士人所憎惡,就跟隨掃羅聚集在吉甲

5 非利士人聚集,要與以色列人爭戰,有車三萬輛,馬兵,步兵像邊的沙那樣多,就上來在伯亞文東邊的密抹安營。

6 以色列百姓見自己危急窘迫,就藏在山、叢林、石穴、隱密處,和中。

7 有些希伯來人過了約但河,逃到迦得和基列掃羅還是在吉甲,百姓都戰戰兢兢跟隨他。

8 掃羅照著撒母耳所定的日期等了日。撒母耳還沒有吉甲,百姓也離開掃羅散去了。

9 掃羅:把燔祭和平安祭帶到我這裡來。掃羅就獻上燔祭。

10 剛獻完燔祭,撒母耳就到了。掃羅出去迎接他,要問他好。

11 撒母耳:你做的是甚麼事呢?掃羅:因為我見百姓離開我散去,你也不照所定的日期到,而且非利士人聚集在密抹。

12 所以我心裡:恐怕我沒有禱告耶和華非利士人吉甲攻擊我,我就勉強獻上燔祭。

13 撒母耳對掃羅:你做了糊塗事了,沒有遵守耶和華─你所吩咐你的命令。若遵守,耶和華必在以色列中堅立你的王位,直到永遠

14 現在你的王位必不長久。耶和華已經尋著一個合他心意的,立他作百姓的君,因為你沒有遵守耶和華所吩咐你的。

15 撒母耳就起來,從吉甲上到便雅憫的基比亞。掃羅數點跟隨他的,約有

16 掃羅和他兒子約拿單,並跟隨他們的人,都在便雅憫的迦巴;但非利士人安營在密抹。

17 有掠兵從非利士中出來,分為隊:隊往俄弗拉向書亞去,

18 隊往伯和崙去,隊往洗波音谷對面的地境向曠野去。

19 那時,以色列沒有一個鐵匠;因為非利士人,恐怕希伯來人製造刀槍。

20 以色列人要磨鋤、、斧、鏟,就非利士人那裡去磨。

21 但有銼可以銼鏟、、三齒叉、斧子,並趕牛錐。

22 所以到了爭戰的日子,跟隨掃羅和約拿單的人沒有一個裡有刀有槍的,惟獨掃羅和他兒子約拿單有。

23 非利士人的一隊防兵到了密抹的隘口。

   

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Water generally represents “natural truth,” or true concepts about day-to-day matters and physical things. Since all water ultimately flows into the seas, then, it follows that a sea represents a huge agglomeration of such natural truths -- usually all of the natural truth a person has, or all the natural truth a church has. Water in the sea mixes freely, and is easily stirred up by winds and currents. This is also true of the concepts we hold about natural things -- they are not all related to each other, and when relationships do exist they usually can change without damaging the concepts themselves. Many of the concepts are easily disputed, and arguments can arise like waves on the ocean -- generally with little effect other than a mixing of waters. But the sea also offers great bounty. We draw fish from it (spiritual food), float ships (doctrinal systems) on it, bathe in it (using true concepts to purify ourselves), and the water that evaporates from it and falls as rain (purer forms of truth that can attach to desires for good) makes life possible.