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2 Samuel 19

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1 Kralj zadrhta, pope se u gornju odaju nad vratima i zaplaka; jecajući govoraše ovako: "Sine Abšalome, sine moj! Sine moj Abšalome! Oh, da sam ja umro mjesto tebe! Abšalome, sine moj, sine moj!"

2 I javiše Joabu: "Eno kralj plače i tuguje za Abšalomom."

3 Tako se pobjeda u onaj dan pretvorila u žalost za svu vojsku, jer je vojska čula u onaj dan da kralj tuguje za svojim sinom.

4 I toga se dana vojskom kradom vrati u grad, kao što se kradom šulja vojska koja se osramotila bježeći iz boja.

5 A kralj je pokrio svoje lice i vapio iza glasa: "Sine moj Abšalome! Abšalome, sine moj! Sine moj!"

6 Tada Joab dođe kralju u kuću i reče mu: "Postiđuješ danas lice svih svojih slugu koji su danas spasili život tebi, život tvojim sinovima i tvojim kćerima, život tvojim ženama i život inočama tvojim,

7 jer iskazuješ ljubav onima koji te mrze, a mržnju onima koji te ljube. Danas si pokazao da ti ništa nije ni do vojvoda ni do vojnika, jer vidim sada da bi ti sasvim pravo bilo kad bi Abšalom bio živ, a mi svi da smo Danas poginuli.

8 Zato sada ustani, iziđi i prijazno progovori svojim vojnicima; jer, kunem ti se Jahvom, ako ne iziđeš, nijedan čovjek neće ostati noćas s tobom, i to će ti biti veća nesreća od svih koje su te snašle od tvoje mladosti pa do sada."

9 Kralj ustade i sjede na vrata. Javiše to svemu narodu govoreći: "Eno kralj sjedi na vratima." I sav narod dođe pred kralja. A Izraelci bijahu pobjegli svaki u svoj šator.

10 I sav se narod po svim Izraelovim plemenima prepirao govoreći: "Kralj nas je izbavio iz ruku naših neprijatelja, on nas je izbavio iz ruku filistejskih, a sada je morao pobjeći iz zemlje ispred Abšaloma.

11 A Abšalom koga smo pomazali za kralja poginuo je u boju. Zašto se, dakle, kolebate dovesti kralja natrag?"

12 Te riječi svega Izraela dopru do kralja u njegovu kuću. Zato kralj David poruči svećenicima Sadoku i Ebjataru: "Recite starješinama judejskim ovako: 'Zašto da vi budete posljednji koji će kralja dovesti u njegovu kuću?

13 Vi ste moja braća, vi ste od moga mesa i od mojih kosti. Zašto biste, dakle, bili posljednji koji će dovesti kralja natrag?'

14 Recite i Amasi: 'Nisi li ti od mojih kosti i od moga mesa? Neka mi Bog učini zlo i neka mi doda drugo ako mi ne budeš zauvijek vojvoda nad mojom vojskom namjesto Joaba!'"

15 Tada se složiše svi ljudi Judina roda kao jedan čovjek i poručiše kralju: "Vrati se sa svim svojim ljudima!"

16 I tako se kralj vrati i dođe do Jordana, a Judejci bijahu stigli do Gilgala dolazeći u susret kralju da prate kralja na prijelazu preko Jordana.

17 Tada je pohitio i Šimej, sin Gerin, Benjaminovac iz Bahurima, i sišao s Judejcima u susret kralju Davidu.

18 Imao je sa sobom tisuću ljudi od Benjaminova plemena. I Siba, sluga Šaulova doma, sa petnaest svojih sinova i dvadeset svojih slugu, dođe do Jordana pred kralja.

19 Dovezli su splav da prevezu kraljevu čeljad i da učine sve što bi mu bilo drago. A Gerin sin Šimej baci se pred noge kralju kad je kralj htio prijeći preko Jordana;

20 i reče kralju: "Neka mi moj gospodar ne upiše u grijeh! Ne opominji se zla što ti ga je učinio tvoj sluga u onaj dan kad je moj gospodar i kralj izlazio iz Jeruzalema. Neka to kralj ne uzima k srcu!

21 Tvoj sluga uviđa da je sagriješio; zato sam, evo, došao danas prvi iz svega Josipova doma da siđem u susret svome gospodaru i kralju."

22 Ali Sarvijin sin Abišaj progovori i reče: "Zar Šimej ne zaslužuje smrt što je proklinjao pomazanika Jahvina?"

23 A David odgovori: "Što ja imam s vama, Sarvijini sinovi, te me danas uvodite u napast? Zar bi danas mogao tko biti pogubljen u Izraelu? TÓa sada znam da sam danas opet kralj nad Izraelom."

24 Tada kralj reče Šimeju: "Nećeš poginuti!" I kralj mu se zakle.

25 I Šaulov sin Meribaal sišao je u susret kralju. On nije njegovao ni svojih nogu ni svojih ruku, nije uređivao svoje brade, nije prao svojih haljina od onoga dana kad je otišao kralj pa sve do dana kad se opet vratio u miru.

26 Kad je iz Jeruzalema došao u susret kralju, upita ga kralj: "Zašto nisi pošao sa mnom, Meribaale?"

27 A on odgovori: "Kralju gospodaru! Moj me sluga prevario. Tvoj mu je sluga rekao: 'Osamari mi magaricu da je uzjašem i pođem s kraljem!' Jer tvoj je sluga hrom.

28 On je oklevetao tvoga slugu pred mojim gospodarom i kraljem. Ali moj je gospodar i kralj kao Božji anđeo: zato čini što je dobro u tvojim očima.

29 Jer sav moj očinski dom nije bio drugo zaslužio nego smrt od moga gospodara kralja, a ti si ipak primio svoga slugu među one koji jedu za tvojim stolom. Pa kako još imam pravo tužiti se kralju?"

30 A kralj mu odgovori: "Čemu da još duljiš svoj govor? Određujem: ti i Siba podijelite njive!"

31 Meribaal reče kralju: "Neka uzme i sve, kad se moj gospodar kralj sretno vratio u svoj dom!"

32 I Barzilaj Gileađanin dođe iz Rogelima i nastavi s kraljem da ga isprati preko Jordana.

33 Barzilaj bijaše vrlo star, bilo mu je osamdeset godina. Pribavljao je kralju opskrbu dok je boravio u Mahanajimu jer bijaše vrlo imućan čovjek.

34 Kralj reče Barzilaju: "Pođi sa mnom, ja ću te u tvojim starim danima uzdržavati kod sebe u Jeruzalemu."

35 A Barzilaj odgovori kralju: "A koliko mi još godina života ostaje da idem s kraljem u Jeruzalem?

36 Sada mi je osamdeset godina; mogu li još razlikovati što je dobro a što zlo? Može li tvojem sluzi još goditi što jede i pije? Mogu li još slušati glas pjevača i pjevačica? Zašto bi tvoj sluga bio još na teret mome gospodaru kralju?

37 Tvoj će sluga još samo prijeći preko Jordana s kraljem, ali zašto bi mi kralj dao takvu nagradu?

38 Dopusti svome sluzi da se vrati, da umrem u svom gradu kod groba svoga oca i svoje majke. Ali evo tvoga sluge Kimhama, neka ide dalje s mojim gospodarom kraljem, pa njemu učini što je dobro u tvojim očima!"

39 Kralj odgovori: "Neka onda Kimham ide sa mnom dalje, a ja ću mu učiniti što bude tebi drago i što god me zamoliš sve ću mu učiniti za tebe."

40 Kad je sav narod prešao preko Jordana, prijeđe i kralj, poljubi Barzilaja i blagoslovi ga, potom se ovaj vrati u svoje mjesto.

41 Kralj nastavi put u Gilgal, a Kimham iđaše s njim. Kralja je pratio sav narod Judin i polovina naroda Izraelova.

42 Uto svi Izraelci dođu pred kralja i upitaju ga: "Zašto te naša braća Judejci ukradoše i zašto prevedoše preko Jordana našega kralja i njegov dom i sve Davidove ljude s njim?"

43 A Juda odgovori Izraelu: "Kralj je meni rod. Zašto si se ražestio zbog toga? Jesam li jeo na kraljev račun? Ili sam si što prigrabio?"

44 Tada Izrael odgovori Judi ovako: "Ja imam deset udjela na kralja i prema tebi ja sam prvorođenac. Zašto si me, dakle, prezreo? Nije li moja riječ bila prva kad je trebalo natrag dovesti moga kralja?" Ali govor Judin bijaše tvrđi od govora Izraelova.

   

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Head

  
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The head is the part of us that is highest, which means in a representative sense that it is what is closest to the Lord. Because of this the head represents what is inmost in us, the thing at the center of our being. In most cases this means intelligence and wisdom, since most of us are in a state of life in which we are led by our thoughts and reason. In the case of the Lord, however, it often represents His perfect love. And in many cases the head is used to represent the whole person.

(Odkazy: Apocalypse Explained 577; Apocalypse Revealed 538, 823; Arcana Coelestia 7859, 9656, 10011)

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Apocalypse Explained # 577

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577. And the heads of the horses as the heads of lions, signifies knowledge (scientia) and thought therefrom destructive of truth. This is evident from the signification of "the heads of horses," as being knowledge [scientia] and thought therefrom (of which presently); and from the signification of "the heads of lions," as being the consequent destruction of truth. "The heads of lions" signify here the destruction of truth, because a "lion" in the highest sense signifies Divine truth in respect to power, and in the contrary sense falsity destroying truth, consequently the destruction of truth, and "the head of a lion" signifies the powers of the mind through which it destroys, which are reasonings from falsities. (That a "lion" signifies Divine truth in respect to power, and in the contrary sense falsity destroying truth, may be seen above, n. 278.) The "heads of horses" signify knowledge [scientia] and thought therefrom, because "head" signifies intelligence, and "the horse" the understanding; and as the sensual man and here his reasoning from falsities are treated of, and the sensual man who reasons from falsities has no intelligence, but only knowledge [scientia] and thought therefrom, therefore these are here signified by "the heads of the horses." (That those who are in falsities have no intelligence, but instead of intelligence only knowledge, may be seen in The Doctrine of the New Jerusalem 33.)

[2] The "head" signifies intelligence, because the understanding and the will of man have their seat in the interiors of his head; consequently in the front part of the head, which is the face, are the senses of sight, hearing, smell, and taste, into which the understanding and the will flow from the interior and vivify them, and also cause them to enjoy their sensations; this is why the "head" signifies in the Word intelligence. But as those only who receive influx from heaven are intelligent, for all intelligence and wisdom flow in out of heaven from the Lord, it follows that they who are in the falsities of evil have no intelligence; for in them the higher and spiritual mind is closed, and only the lower mind, which is called the natural mind, is opened; and when the higher mind is closed the lower receives nothing of truth and good, consequently no intelligence from heaven, but only from the world. Such, therefore, in place of intelligence have mere knowledge [scientia] and thought from it, and from this proceeds reasoning, and by means of it the confirmation of falsity and evil against truth and good.

[3] That the "head" signifies in the Word intelligence and wisdom, and in the contrary sense knowledge [scientia] and fatuous thought therefrom, can be seen from the following passages in the Word. In Ezekiel:

I put a jewel upon thy nose, and ear-rings in thine ears, and a crown of adorning upon thy head (Ezekiel 16:12).

This is said of Jerusalem, which signifies the church, here such as it was in the beginning; "a jewel upon the nose" signifies the perception of truth from good; "the ear-rings in the ears" signify hearkening and obedience, and "a crown upon the head" signifies wisdom; for intelligence, which is from Divine truth, becomes wisdom from the good of love, and this is signified by "a crown of gold."

[4] In Revelation:

A woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars (Revelation 12:1).

The "head" upon which was a crown of twelve stars, signifies intelligence, as will be seen in the explanation hereafter.

That the Jews placed a crown of thorns upon the Lord's head, and that they smote His head (Matthew 27:29, 30; Mark 15:17, 19; John 19:2);

signifies that they treated with such contumely Divine truth itself and Divine wisdom; for they falsified the Word, which is Divine truth and in which is Divine wisdom, and adulterated it by their traditions and by applying it to themselves; thus they desired a king who would exalt them over all in the whole earth. And as the Lord's kingdom was not earthly but heavenly, they perverted everything that was said respecting Him in the Word, and mocked at what was foretold of Him. This is what was represented by "their placing a crown of thorns upon His head, and smiting His head."

[5] Where the statue of Nebuchadnezzar seen in a dream is described, it is said in Daniel:

Its head was of pure gold, its breast and arms of silver, its belly and thighs of brass, its legs of iron, its feet part of iron and part of clay (Daniel 2:32, 33).

That statue represented the successive states of the church; "the head of gold" represented and signified the Most Ancient Church, which was in celestial wisdom, and thus in intelligence above the churches that followed; this wisdom and its intelligence are meant by the "head of gold." That the other parts of that statue signified the states of subsequent churches may be seen above (176, 411).

In David:

Thou hast brought us into the net; thou hast laid oppressions 1 upon our loins. Thou hast caused man to ride over our head (Psalms 66:11, 12).

"To cause man to ride over our head" signifies that there is no intelligence (See above, n. 355), where this is more fully explained).

[6] In Moses:

These blessings shall come upon the head of Joseph, and upon the crown of the head of the Nazirite of his brethren (Genesis 49:26; Deuteronomy 33:13-16).

That "blessings shall come upon the head of Joseph" signifies that all the things that had just been mentioned, that are blessings of heaven, should take place in the interiors of his mind, which are the lives of the understanding and will, for these are the interiors of the mind. That they shall come upon "the crown of the head of the Nazirite of his brethren" signifies that they should also take place in the exteriors of his natural mind, for the "Naziriteship" signifies the exteriors of the natural mind, since it means the hairs, or the hair of the head. (But these words may be seen further explained above, n. 448; and in (Arcana Coelestia 6437, 6435) the Arcana Coelestia 6437, 6438.) In the same:

Take you wise men and intelligent, and I will put them as your heads (Deuteronomy 1:13).

It is said "as your heads" because wisdom and intelligence, in which they should excel all others, are meant; therefore it is said, "Take you wise men and intelligent."

[7] In Isaiah:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath He covered (Isaiah 29:10).

"Prophets" signify those who teach truths and are intelligent, and in an abstract sense, the doctrine of truth and intelligence; therefore it is said, "Jehovah hath closed your eyes, the prophets, and your heads, the seers," where the prophets are called "eyes," and the seers "heads," because "eyes" signify the understanding of truth in respect to doctrine, and "seers" like as "heads" signify intelligence.

[8] In the same:

Jehovah will cut off from Israel 2 head and tail, branch and rush. The old man and the honorable will make the head, and the prophet, the teacher of lies the tail (Isaiah 9:14, 15).

In the same:

Neither shall there be for Egypt any work which will make the head or tail, branch or rush (19 Isaiah 19:15).

"He will cut off from Israel head and tail," and "neither shall there be for Egypt head or tail," signify that all the intelligence and knowledge [scientia] of truth they have shall perish (as may be seen above, n. 559, where these passages are more fully explained). In the same:

In that day shall the Lord shave with a razor that is hired in the crossings of the river, by the king of Assyria, the head and the hairs of the feet; and shall also consume the beard (Isaiah 7:20).

That this signifies that reasonings from falsities will deprive the men of the church of all wisdom and spiritual intelligence, may be seen above n. 569, where this is explained in particular; it is said "in the crossings of the river," because "the river Euphrates" signifies the reasonings from falsities, therefore here attack by these upon the truths of the church which are destroyed by reasoning from falsities.

[9] In Ezekiel:

Son of man, take thee a sharp sword, a barber's razor, and cause it to pass over 3 the head and over the beard; a third part thou shalt burn with fire, a third part thou shalt smite with the sword, and a third part thou shalt disperse in the wind (Ezekiel 5:1, 2).

Here also "to cause a razor to pass over the head" signifies to deprive of all intelligence of truth; for the reason that intelligence perishes when there are no ultimates of intelligence, which are signified by "the hairs of the head, which should be shaved with a razor by causing it to pass over the head;" for when ultimates are taken away it is as when the base is taken away from a column, or the foundation from a house. This is why it was unlawful in the Jewish Church, which was a representative church, to shave the hairs of the head and induce baldness, in like manner the beard; so also those who are without intelligence appear bald in the spiritual world.

[10] From all this the signification of "a bald head" and "baldness" in the following passages can be seen. In Isaiah:

On all their heads is baldness, every beard is cut off (Isaiah 15:2);

in other words, there is no intelligence. In Ezekiel:

Shame shall be upon all faces, and baldness upon all heads (7 Ezekiel 7:18).

In the same:

Every head was made bald, and every shoulder was peeled (2 Ezekiel 29:18).

These words have a similar meaning. So Aaron and his sons were forbidden to shave their heads and the corner of the beard, of which it is said in Moses:

That Aaron and his sons shall not shave their heads nor rend their clothes, lest they die, and lest Jehovah be angry in consequence with the whole congregation (Leviticus 10:6).

And in the same:

That the sons of Aaron should not make baldness upon their head, nor shave the corner of the beard (Leviticus 21:5).

The "beard" signifies the ultimate of the rational man, and "not shaving the beard" signifies not to be deprived of the rational, by taking away its ultimate; for, as was said above, when the ultimate is taken away the interior also perishes. What is meant by:

When a woman taken captive from the enemy is desired for a wife she must shave her head and pare her nails (Deuteronomy 21:11, 12);

may be seen explained above n. 555.

[11] Because shame was represented by the hands upon the head, it is said in Jeremiah:

Thou shalt be ashamed of Egypt also, as thou wast ashamed of Assyria. From her also thou shalt go forth with thy hands upon thy head (Jeremiah 2:36, 37).

And in the same:

They were ashamed and put to confusion and covered their heads (Jeremiah 14:3-4).

Because this was a representative of shame:

Tamar, after she had been ravished by her brother Amnon, put her hand on her head, and went weeping 4 and crying (2 Samuel 13:19).

To "put the hand upon the head" signified that no intelligence remained. Also grief for sin in having acted insanely and foolishly was represented by sprinkling dust upon the head, and by bowing the head down even to the earth; and by this cursing also was signified. As in Ezekiel:

They shall cast up dust upon thy head, they shall roll thee in ashes (Ezekiel 27:30).

In Lamentations:

The elders of the daughter of Zion sit on the earth, they keep silence; they have cast up dust upon their head; they have girded themselves with sackcloth; the virgins of Jerusalem have made their head to hang down to the ground (Lamentations 2:10).

[12] But in the contrary sense the "head" signifies the craftiness that those have who are in the love of ruling. This is meant by the "head" in Moses:

The seed of the woman shall trample upon the head of the serpent, and the serpent shall hurt the heel (Genesis 3:15).

In David:

The Lord at thy right hand hath stricken through kings in the day of His anger; He hath judged among the nations; He hath filled with dead bodies; He hath stricken through the head over many a land; He shall drink out of the brook in the way; therefore shall He exalt the head (Psalms 110:5-7).

(This passage may be seen explained above, n. 518.) In the same:

God shall strike through the head of His enemies, the hairy scalp of such as go on in guilt (Psalms 68:21).

That the craftiness by which they purpose and contrive evil against others returns upon themselves is signified by:

Bringing their way upon their own head (Ezekiel 9:10; 11:21; 16:43; 17:19; 22:31; Joel 3:4, 7).

What is signified in Revelation by:

The seven heads upon which were seven diadems (Revelation 12:3; 13:1, 3; 17:3, 7, 9);

will be seen hereafter. Moreover, the "head," as what is highest and primary in man, has also many other meanings; as the peak of a mountain, the top of anything, what is primary, the beginning of a way, of a street, of a month, and the like.

Poznámky pod čarou:

1. Latin has "oppressions," the Hebrew "oppression," as found in AE 355.

2. Latin has "Abraham," the passage quoted just before has "Israel," as in AE 559, 624.

3. Latin has "through," the passage, as cited before, has "over," with the Hebrew.

4. Latin has "weeping," the Hebrew "going."

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.