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1 Samuel 23

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1 Javiše onda Davidu: "Filistejci opsjedaju Keilu i pljačkaju gumna."

2 David tada upita Jahvu: "Treba li da idem na Filistejce i hoću li ih potući?" A Jahve odgovori Davidu: "Idi, potući ćeš Filistejce i oslobodit ćeš Keilu."

3 Ali rekoše Davidu ljudi njegovi: "Gle, mi smo već ovdje, u Judi, u neprestanom strahu; što će tek biti ako odemo u Keilu protiv filistejskih četa!"

4 Zato David još jednom upita Jahvu, a Jahve mu odgovori ovako: "Ustani i siđi u Keilu jer ću predati Filistejce u tvoje ruke!"

5 David onda krenu sa svojim ljudima u Keilu, udari na Filistejce, otjera njihovu stoku i zada im težak poraz. Tako je David oslobodio građane Keile. -

6 Kad je ono Ebjatar, Ahimelekov sin, pobjegao k Davidu, on je došao u Keilu noseći u ruci oplećak.

7 Kad su Šaulu javili da je David ušao u Keilu, reče Šaul: "Bog ga je predao u moje ruke jer se sam uhvatio u zamku kad je ušao u grad s vratima i prijevornicama."

8 I Šaul sazva sav narod na oružje da ide na Keilu i da opkoli Davida i njegove ljude.

9 Kad je David doznao da mu Šaul snuje zlo, reče svećeniku Ebjataru: "Donesi oplećak!"

10 Nato se David pomoli: "Jahve, Bože Izraelov, tvoj je sluga čuo da Šaul sprema navalu na Keilu da razori grad zbog mene.

11 Hoće li Šaul doći kao što je tvoj sluga čuo? Jahve, Bože Izraelov, odgovori svome sluzi!" A Jahve odgovori: "Doći će!"

12 David opet upita: "Hoće li me prvaci Keile predati, mene i moje ljude, u Šaulove ruke?" A Jahve odgovori: "Predat će vas!"

13 Tada David ustade sa svojim ljudima, bijaše ih oko šest stotina; iziđoše iz Keile te lutahu kojekuda. A kad su Šaulu javili da je David utekao iz Keile, odusta od vojnog pohoda.

14 David se skloni u pustinju u gorska skloništa; nastani se na gori u pustinji Zifu. Šaul ga je neprestano tražio, ali ga Bog ne predade u njegove ruke.

15 David se bojao što je Šaul izišao na vojnu da napadne na njegov život. Zato je David ostao u pustinji Zifu, u Horši.

16 Tada Šaulov sin Jonatan krenu na put i dođe k Davidu u Horšu i ohrabri ga u ime Božje.

17 Reče mu: "Ne boj se, jer te neće stići ruka moga oca Šaula. Ti ćeš kraljevati nad Izraelom, a ja ću biti drugi do tebe; i moj otac Šaul zna to dobro."

18 I sklopiše njih dvojica savez pred Jahvom. David osta u Horši, a Jonatan ode svojoj kući.

19 Jednoga dana dođoše Zifejci k Šaulu u Gibeu i javiše mu: "David se krije kod nas u gorskim skloništima u Horši, na brdu Hakili, što je južno od Ješimona.

20 Sada, kralju, kad god zaželiš sići, siđi, a naše je da ga predamo u ruke kralju."

21 A Šaul odgovori: "Blagoslovio vas Jahve što ste me požalili!

22 Idite, dakle, raspitajte se još i dobro razvidite mjesto kamo ga donesu njegovi hitri koraci; rekli su mi da je vrlo lukav.

23 Zato pretražite sve rupe u koje se zavlači, pa se vratite k meni kad budete pouzdano znali. Tada ću ja poći s vama, pa ako bude gdje u zemlji, ići ću za njegovim tragom po svim Judinim rodovima."

24 Tada krenuše na put i odoše u Zif, pred Šaulom. David je sa svojim ljudima bio u pustinji Maonu u Arabi, južno od Ješimona.

25 Potom i Šaul pođe sa svojim ljudima da traži Davida. Kad su to javili Davidu, siđe on u klanac koji leži u pustinji Maonu. Šaul to doznade i krenu u potjeru za Davidom u pustinju Maon.

26 Šaul je sa svojim ljudima išao jednom stranom planine, a David sa svojim ljudima drugom stranom planine. David se silno žurio da umakne Šaulu. Kad je Šaul sa svojim ljudima htio prijeći na drugu stranu da opkoli Davida i njegove ljude i da ih pohvata,

27 dođe glasnik Šaulu s porukom: "Dođi brže, Filistejci provališe u zemlju!"

28 Tada Šaul odusta od potjere za Davidom i okrenu se protiv Filistejaca. Zato se prozvalo ono mjesto "Klanac razlaza".

   

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Arcana Coelestia # 9825

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9825. 'And a robe' means Divine Truth there in its inward form. This is clear from the meaning of 'a robe' as the middle of the spiritual kingdom, thus the actual truth that is there. For Aaron's garments represented the Lord's spiritual kingdom, 9814, and so represented the forms of truth present in their proper order there, 9822; and since that kingdom was divided into three degrees - the inmost, the middle, and the outermost - 'the robe' was a sign of what belongs in the middle of that kingdom. That kingdom was divided into three degrees because the inmost part there is in touch with the celestial [heaven], and the outermost with the natural; and the middle part thereby draws equally on both. Indeed for anything to be perfect it must be divided into three degrees. This is so with heaven, and it is so with the forms of good and truth there. As is well known, there are three heavens; consequently there are three degrees of good and truth there. Each heaven too is divided into three degrees. The inmost part of it must be in direct touch with what lies above, and the outermost with what lies below, and so the middle through them with what lies both above and below, all of which brings perfection to that heaven. The situation is just the same with a person's interiors. These in general have been divided into three degrees - into celestial, spiritual, and natural. And each of these has in like manner been divided into its own three degrees. For a person who has the good of faith and love to the Lord within him is heaven in the smallest form it takes, corresponding to the largest, 9279. The situation is also the same in everything belonging to the natural order. The natural level of a person too has been divided into three degrees, see 4570, as generally have all things present in him on interior and exterior levels, 4154. The reason why this should be so is that end, cause, and effect must be present everywhere. The end must be that which is inmost, the cause that which comes in the middle, and the effect that which is last, if a thing is to be perfect. This is why 'three' in the Word means what is complete from beginning to end, 2788, 4495, 7715, 9198, 9488, 9489. From all this people may know why Aaron's holy garments consisted of an ephod, a robe, and a tunic, and that the ephod represented the outermost part there, the robe the middle, and the tunic the inmost.

[2] Since the robe represented the middle in the spiritual kingdom, and the middle draws on both the other parts, this robe stood in a representative sense for that very kingdom, as in the first Book of Samuel,

Samuel turned to go away, but Saul took hold of the skirt of his robe, and it was torn away. Consequently Samuel said to him, Jehovah will tear away the kingdom of Israel from upon you this day, and He has given it to your companion, who is better than you. 1 Samuel 15:27-28.

From these words it is evident that the tearing off of the skirt of Samuel's robe was a sign of the tearing away of the kingdom of Israel from Saul; for 'the kingdom of Israel' means the Lord's spiritual kingdom, see 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805. Something similar occurs again in the same book,

David secretly cut off the skirt of Saul's robe. And when he showed it to Saul, Saul said, Now I know that you will indeed reign, and the kingdom of Israel will be firmly established in your hand. 1 Samuel 24:4-5, 11, 20.

Also, when Jonathan made a covenant with David he took off the robe from upon himself and gave it to David, [with his armour,] even to his sword, bow, and belt, 1 Samuel 18:3-4. All this represented the renunciation of the kingdom of Israel by Jonathan, who was the heir, and his passing it over to David.

[3] Since the robe represented the spiritual kingdom, it also represented the truths of that kingdom generally, the truths of that kingdom being what are called the spiritual truths that are present in the understanding part of a person's mind. These truths are meant by 'robes' in Ezekiel, All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. Ezekiel 26:16.

This refers to Tyre, by which cognitions or knowledge of good and truth are meant, 1201; the ruination of them in the Church is described here. 'The robes' which they will cast away are truths of faith present in the understanding part of the mind; but 'the embroidered garments' are truths on the level of factual knowledge that are present in the natural, 9688. The reason why those truths are meant is that in the Lord's spiritual kingdom truth, which belongs to the understanding, holds sway, whereas in His celestial kingdom good, which belongs to the will, holds sway. In Matthew,

The scribes and Pharisees do all their works to be seen by people, and they enlarge the hems of their robes. Matthew 23:5, 6.

'Enlarging the hems of robes' stands for speaking about truths in a majestic way solely in order that they may be heard and regarded by other people. The fact that such things are meant by 'a robe' will become clearer still from the description of it further on, in verses 31-35 of this chapter.

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