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2 Samuel 3

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1 Rat između Šaulove kuće i Davidove kuće potrajao je još dugo vremena, ali je David sve više jačao, a Šaulova kuća postajala sve slabija.

2 Davidu se rodiše sinovi u Hebronu. Prvenac mu je bio Amnon, od Ahinoame Jizreelke;

3 drugi mu je bio Kileab, od Abigajile, žene Nabalove iz Karmela; treći Abšalom, sin Maake, kćeri gešurskoga kralja Tolmaja;

4 četvrti Adonija, sin Hagitin; peti Šefatja, sim Abitalin;

5 šesti Jitream, od Egle, Davidove žene. Ti se Davidu rodiše u Hebronu.

6 Dok je trajao rat između Šaulove kuće i Davidove kuće, Abner je malo-pomalo prisvajao svu vlast u Šaulovoj kući.

7 A u kući bijaše Šaulova inoča po imenu Rispa, kći Ajina: nju Abner uze sebi. A Išbaal upita Abnera: "Zašto si se približio inoči moga oca?"

8 Na te Išbaalove riječi Abner se razgnjevi i reče: "Zar sam ja pasja glava u Judi? Do danas sam samo dobro činio domu tvoga oca Šaula, njegovoj braći i njegovim prijateljima; nisam dopustio da padneš u Davidove ruke, a ti me danas prekoravaš zbog obične žene!

9 Neka Abneru Bog učini ovo zlo i neka mu doda drugo ako ne izvršim kako se Jahve zakleo Davidu:

10 da će oduzeti kraljevstvo Šaulovoj kući i da će utvrditi Davidov prijesto nad Izraelom i nad Judom od Dana pa do Beer Šebe!"

11 Išbaal se ne usudi odgovoriti ni riječi Abneru jer ga se bojaše.

12 Nato Abner posla glasnike k Davidu i poruči mu: "Čija je zemlja?" Htio je reći: "Učini savez sa mnom i moja će ti ruka pomoći da okupiš oko sebe svega Izraela."

13 David odgovori Abneru: "Dobro! Učinit ću savez s tobom! Ali samo jedno tražim od tebe: ne smiješ mi doći na oči ako ne dovedeš sa sobom Mikalu, Šaulovu kćer, kad dođeš da vidiš moje lice."

14 Ujedno posla David glasnike i k Išbaalu, Šaulovu sinu, s porukom: "Vrati mi moju ženu Mikalu, koju sam stekao stotinom filistejskih obrezaka."

15 Išbaal posla po nju i uze je od njezina muža Paltiela, Lajiševa sina.

16 A njezin muž pođe s njom i pratio ju je plačući sve do Bahurima. Tada mu Abner reče: "Hajde, vrati se sada kući!" I on se vrati.

17 Abner je već bio razgovarao s Izraelovim starješinama i rekao im: "Već odavna želite Davida za svoga kralja.

18 Učinite to sada, jer je Jahve rekao o Davidu ovo: 'Rukom svoga sluge Davida izbavit ću svoj narod Izraela iz ruke filistejske i iz ruku svih njegovih neprijatelja.'"

19 Tako je Abner govorio i Benjaminovim sinovima, a onda je otišao u Hebron da javi Davidu sve što se svidjelo Izraelu i domu Benjaminovu.

20 Kad je Abner došao k Davidu u Hebron, i s njim dvadeset ljudi, David priredi gozbu Abneru i ljudima koji bijahu s njim.

21 Tada Abner reče Davidu: "Hajdemo! Ja ću skupiti svega Izraela oko gospodara moga kralja: oni će sklopiti s tobom savez i ti ćeš kraljevati nad svim što budeš želio." David otpusti Abnera, koji ode u miru.

22 I gle, Davidovi se ljudi s Joabom upravo vraćali sa četovanja, noseći sa sobom bogat plijen, a Abner nije više bio kod Davida u Hebronu, jer ga David bijaše otpustio te je on otišao u miru.

23 Kad stiže Joab i sva vojska što je išla s njim, javiše Joabu da je Abner, Nerov sin, bio došao kralju i da ga je kralj otpustio da ode u miru.

24 Tada Joab dođe kralju i reče mu: "Što si učinio? Abner je došao k tebi, zašto si ga otpustio da ode u miru?

25 Zar ne znaš Abnera, Nerova sina? Došao je da te prevari, da dozna tvoje korake, da dozna sve što činiš!"

26 Potom izađe Joab od Davida i posla glasnike za Abnerom, koji ga vratiše, od studenca Sire, a David nije znao ništa o tome.

27 Kad se Abner vratio u Hebron, odvede ga Joab u stranu iza vrata, kao da želi s njim nesmetano govoriti, i ondje ga smrtno rani u slabine da se osveti za krv svoga brata Asahela.

28 Kad je David to poslije čuo, reče: "Ja i moje kraljevstvo nevini smo pred Jahvom dovijeka za krv Abnera, sina Nerova.

29 Neka padne na Joabovu glavu i na sav njegov očinski dom! Nikad ne ponestalo u Joabovu domu ljudi bolesnih od gnojenja ili od gube, ljudi koji se laćaju vretena ili padaju od mača, ljudi koji nemaju kruha!" -

30 Joab i njegov brat Abišaj ubili su Abnera jer je on pogubio njihova brata Asahela u boju kod Gibeona. -

31 Nato David reče Joabu i svoj vojsci koja je bila s njim: "Razderite svoje haljine, obucite kostrijet i naričite za Abnerom!" I kralj David pođe za nosilima.

32 Kad su ukopali Abnera u Hebronu, udari kralj u glasan plač na grobu Abnerovu, a plakao je i sav narod.

33 Tada kralj ispjeva ovu tužaljku za Abnerom: "Zar morade umrijeti Abner kako umire luda?

34 Ruke tvoje ne bijahu vezane, noge tvoje ne bijahu okovane. Pao si kao što se pada od zlikovaca!" Tada sav narod još ljuće zaplaka za njim.

35 Nato pristupi sav narod nutkajući Davida da jede dok je još dana, ali se David zakle ovako: "Neka mi Bog učini ovo zlo i neka mi doda drugo zlo ako okusim kruha ili što drugo prije zalaska sunca!"

36 Sav je narod to čuo, i bilo mu je po volji, kao što je narod i sve drugo odobravao što god je kralj činio.

37 Toga dana sav narod i sav Izrael spozna da kralj nije kriv u umorstvu Abnera, sina Nerova.

38 Nato kralj reče svojim dvoranima: "Ne znate li da je danas pao knez i velik čovjek u Izraelu?

39 Ali ja sam sada još slab, iako sam pomazani kralj, a ovi ljudi, Sarvijini sinovi, jači su od mene. Neka Jahve plati zločincu po njegovoj zloći!"

   

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Arcana Coelestia # 4779

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4779. 'And put sackcloth on his loins' means mourning for lost good. This is clear from the meaning of 'putting sackcloth over the loins' as an act representative of mourning for lost good. For 'the loins' means conjugial love and from this all celestial and spiritual love, 3021, 3294, 4277, 4280, 4575. This meaning of 'the loins' is derived from correspondence, for as all the organs, members, and viscera of the human body correspond to the Grand Man, as shown at the ends of chapters, so the loins correspond to those who are within the Grand Man, which is heaven, and in whom genuine conjugial love has existed. And because conjugial love is the fundamental of all kinds of love 'the loins' therefore means in general all celestial and spiritual love. From this arose the custom of putting sackcloth over their loins when they mourned over lost good; for all good belongs to love.

[2] The fact that people put sackcloth over their loins to testify to this mourning becomes clear from the historical and the prophetical parts of the Word, as in Amos,

I will turn your feasts into mourning, and all your songs into lamentation; so will I cause sackcloth to come up over all loins, and baldness over every head, and I will make it as the mourning for an only-begotten son, and its end as a bitter day. Amos 8:10.

'Causing sackcloth to come up over all loins' stands for mourning over lost forms of good, 'all loins' standing for all forms of the good of love. In Jonah,

The men of Nineveh believed in God, and therefore they proclaimed a fast, and put on sackcloths, from the greatest even to the least of them. And when word reached the king of Nineveh he rose up from his throne, and laid aside his royal robe from upon him, and covered himself with sackcloth and sat in ashes. And he proclaimed that man and beast were to be covered with sackcloths. Jonah 3:5-8.

Clearly this was a sign representative of mourning over evil on account of which Nineveh was to perish, and so mourning over lost good.

[3] In Ezekiel,

They will let forth a cry over you with their voice and will cry out bitterly; and they will cause dust to come up over their heads, and will roll themselves in ashes, and will make themselves bald over you, and will gird themselves with sackcloths. Ezekiel 27:30-31.

This refers to Tyre, each action mentioned here being representative of mourning for falsities and evils and so for lost truths and goods. 'Letting forth a cry and crying out bitterly' stands for lamentation over falsity or lost truth, 2240; 'causing dust to come up over the head' stands for having been condemned on account of evil, 278; 'rolling themselves in ashes' for having been condemned on account of falsities; 'making themselves bald' for mourning because the natural man has no truth, 3301 (end); 'girding themselves with sackcloths' for mourning because the natural man has no good. Similarly in Jeremiah,

O daughter of My people, gird yourself with sackcloth. and roll yourself in ashes; make mourning as for an only-begotten son, very bitter wailing; for suddenly he who lays waste will come upon you. Jeremiah 6:26.

And elsewhere in the same prophet,

The elders of the daughter of Zion will sit on the ground, they will become silent; they will cause dust to come up over their head, they will gird themselves with sackcloths; the virgins of Jerusalem will cause their heads to come down to the ground. Lamentations 2:10.

Here similar representative actions are described which, as above, were appropriate for the types of good and truth which had become lost.

[4] In Isaiah,

A prophecy concerning Moab. He will go up to Bayith, and to Dibon into the high places to weep; over Nebo and over Medeba Moab will howl. On all heads there is baldness; every beard is shaved off; in its streets they have girded themselves with sackcloth; on its roots and in its streets everyone will wail, descending into weeping. Isaiah 15:2-3.

'Moab' stands for those who adulterate all good, 2468. The mourning over that adulteration meant by 'Moab' is described by the kinds of things that correspond to that type of evil. Virtually the same description therefore occurs in Jeremiah,

Every head is bald, and every beard shaved off; upon all hands are cuts, and over the loins is sackcloth; on all the roofs of Moab and in its streets there is mourning everywhere. Jeremiah 48:37-38.

[5] When king Hezekiah heard the blasphemous utterances of the Rabshakeh against Jerusalem 'he rent his clothes, and covered himself with sackcloth', Isaiah 37:1; 2 Kings 19:1. The reason for mourning was that his utterances were directed against Jehovah, the king, and Jerusalem. Their being utterances made in opposition to truth is meant by the king rending his clothes, 4763, and utterances made in opposition to good by his covering himself with sackcloth; for when in the Word truth is dealt with, so also is good. This is so because of the heavenly marriage, which is a marriage of good to truth and of truth to good in every single part; as also in David,

You have turned for me my mourning into dancing; You have loosed 1 my sackcloth and girded me with gladness. Psalms 30:11.

Here 'dancing' has reference to truths, and 'gladness' to goods, as they also do in other parts of the Word. 'Loosing sackcloth' accordingly means releasing from mourning over lost good.

[6] In 2 Samuel,

David said to Joab and to all the people who were with him, Rend your clothes, and gird sackcloth round you, and wail before Abner. 2 Samuel 3:31.

Because an outrageous act had been committed against that which was true and good David therefore commanded them to rend their clothes and gird sackcloths round them. Something similar occurred in the case of Ahab, for when he heard Elijah's words that he was to be cut off because he had acted contrary to what was fair and right - meaning in the spiritual sense contrary to what is true and good - 'he tore his clothes apart, and put sackcloth over his flesh, and fasted, and lay in sackcloth, and went about slowly, 1 Kings 21:27.

[7] The use of 'sackcloth' to refer to lost good is also clear in John,

When he opened the sixth seal, behold, a great earthquake took place, and the sun became black as sackcloth, and the full moon became like blood. Revelation 6:12.

'An earthquake' stands for an alteration in the state of the Church as regards good and truth, 3355. 'The sun' stands for the good of love, 1529, 1530, 2441, 2495, 4060, 4300, 4696, and therefore 'sackcloth' here has reference to lost good. 'The moon' stands for the truth of faith, 1529, 1530, 2120, 2495, 4060, and 'blood' has reference to this because 'blood' means truth that has been falsified and rendered profane, 4735.

[8] Because 'being clothed in sackcloth and rolling oneself in ashes' represented mourning over evils and falsities, it also represented both humility and repentance. For humility begins first with the acknowledgement that in oneself one is nothing but a source of evil and falsity. Repentance begins with the same acknowledgement and does not become a reality except through humility, and humility does not become a reality except through heartfelt confession that in oneself one is such a source of evil and falsity. For 'putting on sackcloth' was an expression of humility, see 1 Kings 21:27-29, also of repentance, Matthew 11:21; Luke 10:13. But the fact that this was no more than some representative, and so merely an external activity of the body and not an internal activity of the heart, is evident in Isaiah,

Is he to bow his head like a rush and to lie in sackcloth and ashes? Will you call this a fast, and a day of that which is pleasing to Jehovah? Is not this the fast that I choose, to loose 2 the bonds of wickedness, to break bread for the hungry? Isaiah 58:5-7.

Poznámky pod čarou:

1. literally, opened

2. literally, to open

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