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撒母耳記上 15

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1 撒母耳對掃羅耶和華差遣我你為王,治理他的百姓以色列;所以你當耶和華的

2 萬軍之耶和華如此以色列人埃及的時候,在上亞瑪力人怎樣待他們,怎樣抵擋他們,我都沒忘。

3 現在你要去擊打亞瑪力,滅盡他們所有的,不可憐惜他們,將女、孩童、吃奶的,並牛、羊、駱駝,和盡行殺死。

4 於是掃羅招聚姓在提拉因,數點他們,共有步兵二萬,另有猶大一萬。

5 掃羅到了亞瑪力的京城,在谷中設下埋伏。

6 掃羅對基尼人:你們離開亞瑪力人去罷,恐怕我將你們和亞瑪力人一同殺滅;因為以色列人埃及的時候,你們曾恩待他們。於是基尼人離開亞瑪力人去了。

7 掃羅擊打亞瑪力人,從哈腓拉直到埃及前的書珥,

8 生擒了亞瑪力王亞甲,用刀殺盡亞瑪力的眾民。

9 掃羅和百姓卻憐惜亞甲,也愛惜上的牛、、牛犢、羔,並一切美物,不肯滅絕。凡下賤瘦弱的,盡都殺了。

10 耶和華的臨到撒母耳

11 我立掃羅為王,我悔了;因為他去不跟從我,不遵守我的命令。撒母耳便甚憂愁,終夜哀求耶和華

12 撒母耳清起來,迎接掃羅。有人告訴撒母耳說:掃羅到了迦密,在那裡立了記紀念碑,又轉身吉甲

13 撒母耳到了掃羅那裡,掃羅對他:願耶和華賜福與你,耶和華的命令我已遵守了。

14 撒母耳:我耳中見有叫、牛鳴,是從哪裡來的呢?

15 掃羅:這是百姓從亞瑪力人那裡帶來的;因為他們愛惜上好的牛,要獻與耶和華─你的;其的,我們都滅盡了。

16 撒母耳對掃羅:你住口罷!等我將耶和華昨夜向我所的話告訴你。掃羅:請講。

17 撒母耳對掃羅:從前你雖然以自己為小,豈不是被立為以色列支派的元首麼?耶和華你作以色列的王。

18 耶和華差遣你,吩咐你,你去擊打那些犯罪的亞瑪力人,將他們滅絕淨盡。

19 你為何沒有耶和華的命令,急忙擄掠財物,行耶和華眼中看為惡的事呢?

20 掃羅對撒母耳:我實在聽從了耶和華的命令,行了耶和華所差遣我行的,擒了亞瑪力王亞甲來,滅盡了亞瑪力人。

21 百姓卻在所當滅的物中取了最好的牛,要在吉甲獻與耶和華─你的

22 撒母耳耶和華喜悅燔祭和平安祭,豈如喜悅人從他的話呢?命勝於獻祭;順從勝於公羊的脂油。

23 悖逆的與行邪術的相等;頑梗的與拜虛神和偶像的相同。你既厭棄耶和華的命令,耶和華也厭棄你作王。

24 掃羅對撒母耳:我有了,我因懼百姓,從他們的,就違背了耶和華的命令和你的言語。

25 現在求你赦免我的,同我回去,我好敬拜耶和華

26 撒母耳對掃羅:我不同你回去;因為你厭棄耶和華的命令,耶和華也厭棄你作以色列的王。

27 撒母耳轉身要走,掃羅就扯住他外袍的衣襟,衣襟就撕斷了。

28 撒母耳對他:如此,今日耶和華使以色列國與你斷絕,將這國賜與比你更好的人。

29 以色列的大能者必不致謊,也不致後悔;因為他迥非世人,決不後悔。

30 掃羅:我有罪了,雖然如此,求你在我百姓的長老以色列人面前抬舉我,同我回去,我好敬拜耶和華─你的

31 於是撒母耳轉身跟隨掃羅回去,掃羅就敬拜耶和華

32 撒母耳:要把亞瑪力王亞甲帶到我這裡來。亞甲就歡歡喜喜地來到他面前,心裡,死亡的苦難必定過去了。

33 撒母耳:你既用刀使婦人喪子,這樣,你母親在婦人中也必喪子。於是,撒母耳在吉甲耶和華面前將亞甲殺死。

34 撒母耳回了拉瑪掃羅上他所住的基比亞,回自己的家去了。

35 撒母耳直到死的日子,再沒有見掃羅;但撒母耳為掃羅悲傷,是因耶和華後悔立他為以色列的王。

   

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Arcana Coelestia # 1928

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1928. 'Near the spring on the road to Shur' means that this truth was an assemblage of things which come from facts. This is clear from the meaning of 'a spring', also from that of 'a road', as well as from the meaning of 'Shur'. 'A spring', as has been stated, means truth; 'a road' means that which leads to truth and which comes from truth, as shown already in 627; while 'Shur' means factual knowledge such as is still in the desert so to speak, that is, which has not yet acquired any life. Truths that come from facts are said to acquire life when they ally or associate themselves with truths into which the celestial element of love is flowing, the source of the actual life of truth. Real things, and thus truths, exist joined together in the way that communities in heaven are joined together, to which communities they also correspond; for interiorly man is a kind of miniature heaven. Real things, or truths, which do not exist joined together in accordance with the form which heavenly communities possess have not as yet acquired any life; for prior to this the celestial element of love from the Lord cannot fittingly flow in. They first receive life when a similar form exists on both sides, that is, when the miniature heaven in man is a corresponding image of the Grand [Man]. Prior to that nobody can be called a heaven-like man.

[2] The Lord, who from Himself was to govern the whole of heaven, imposed such order while He was in the world on the truths and goods present with His External Man, that is, with His Human Essence. But because He perceived that such order did not exist with His rational conceived first, as was stated above at verses 4 and 5, He thought about and perceived the reason why. This was that natural truths arising from facts did not as yet have any life in them, that is, that heavenly order had not been imposed on them. Furthermore truths of faith never possess any life unless a person is leading a charitable life, charity being that form from which all truths of faith flow, and that in which they inhere; and when they inhere in and flow from charity they possess life. It is in charity that life resides, never in truths devoid of charity.

[3] That 'Shur' means factual knowledge that as yet has not acquired life is clear from the meaning of this name. Shur was a desert not far from the Sea Suph, and so lay in the direction of Egypt, as is clear in Moses,

Moses made Israel journey from the Sea Suph, and they went out to the desert of Shur; from there they went three days in the desert, and did not find any water. Exodus 15:22.

That it lay in the direction of Egypt is again clear in Moses where the descendants of Ishmael are the subject,

They dwelt from Havilah to Shur, which is opposite Egypt. 1 Genesis 25:18.

And in Samuel,

Saul defeated Amalek from Havilah as you come to Shur, which is opposite Egypt'. 1 1 Samuel 15:7.

And elsewhere in 1 Samuel,

David spread out against the Geshurites, and the Gizrites, and the Amalekites, who inhabited the land from of old, as you come to Shur and as far as the land of Egypt. 1 Samuel 27:8.

These quotations show that 'Shur' means primary factual knowledge, in particular such as is still in the desert, that is, not yet joined to all the rest in accordance with the form which heavenly communities possess, for 'Egypt' which it was opposite 2 means knowledge in every sense, as shown already in 1164, 1165, 1186, 1462.

Poznámky pod čarou:

1. literally, towards the faces of Egypt

2. literally, towards the face of which it was

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