Bible

 

2. Samuelova 13

Studie

   

1 I stalo se potom, že Absolon syn Davidův měl sestru krásnou, jménem Támar; i zamiloval ji Amnon syn Davidův.

2 A tak se o to trápil Amnon, že i v nemoc upadl pro Támar sestru svou; nebo panna byla, a viděl Amnon, že nesnadně bude jí moci co učiniti.

3 Měl pak Amnon přítele, jehož jméno bylo Jonadab, syn Semmaa bratra Davidova, kterýžto Jonadab byl muž velmi chytrý.

4 I řekl jemu: Proč tak chřadneš, synu králův, den ode dne? Neoznámíš-liž mi? I řekl mu Amnon: Támar sestru Absolona bratra svého miluji.

5 Tedy řekl jemu Jonadab: Polož se na lůže své a udělej se nemocným, a když přijde otec tvůj, aby tě navštívil, díš jemu: Nechť přijde, prosím, Támar sestra má a dá mi jísti, připravíc před očima mýma pokrm, abych viděl a jedl z ruky její.

6 A tak složil se Amnon, dělaje se nemocným. A když přišel král, aby ho navštívil, řekl Amnon králi: Nechť přijde, prosím, Támar sestra má a připraví před očima mýma asi dvě krmičky, abych pojedl z ruky její.

7 Protož poslal David k Támar do domu, řka: Jdi hned do domu Amnona bratra svého a připrav mu krmičku.

8 I šla Támar do domu Amnona bratra svého; on pak ležel. A vzavši mouky, zadělala ji, a připravivši krmičku před očima jeho, uvařila ji.

9 Potom vzavši pánvici, vyložila před něj, a on nechtěl jísti. (I řekl Amnon: Spravte to, ať vyjdou všickni ven. I vyšli od něho všickni.

10 Řekl pak Amnon k Támar: Přines tu krmičku do pokojíka, abych pojedl z ruky tvé. A vzavši Támar krmičku, kterouž připravila, přinesla ji před Amnona bratra svého do pokojíka.)

11 Ale když mu podávala, aby jedl, uchopil ji a řekl : Poď, lež se mnou, sestro má.

12 Kterážto řekla jemu: Nikoli, bratře můj, nečiň mi násilí, nebo ne tak se má díti v Izraeli. Neprovoď nešlechetnosti této.

13 Nebo já na koho svedu pohanění své? Ty pak budeš jako jeden z nejnešlechetnějších v Izraeli. Raději tedy mluv medle s králem, nebo neodepřeť mne tobě.

14 Ale nechtěl uposlechnouti hlasu jejího, nýbrž zmocniv se jí, učinil jí násilí a ležel s ní.

15 Potom vzal ji Amnon v nenávist velikou velmi, tak že větší byla nenávist, kterouž nenáviděl jí, než milost, kterouž ji miloval. I řekl jí Amnon: Vstaň a jdi pryč.

16 Kterážto odpověděla jemu: Za příčinou převelmi zlé věci té, kterouž jsi při mně spáchal, druhé horší se dopouštíš, že mne vyháníš. On pak nechtěl jí slyšeti.

17 Ale zavolav mládence, kterýž mu přisluhoval, řekl: Vyveď hned tuto ode mne ven, a zamkni dvéře po ní.

18 (Měla pak na sobě sukni proměnných barev, nebo v takových sukních chodívaly dcery královské panny.) A tak vyvedl ji ven služebník jeho a zamkl dvéře po ní.

19 Tedy posypala Támar hlavu svou popelem, a sukni proměnných barev, kterouž měla na sobě, roztrhla; a vložila ruku na hlavu svou, a jduc, křičela s naříkáním.

20 I řekl jí Absolon bratr její: Nebyl-liž Amnon bratr tvůj s tebou? Ale nyní, sestro má mlč; bratr tvůj jest, nepřipouštěj toho k srdci. A tak zůstala Támar, jsuc opuštěná, v domě Absolona bratra svého.

21 A uslyšev král David o těch všech věcech, rozhněval se náramně.

22 Absolon pak nic nemluvil s Amnonem, ani dobrého ani zlého; nebo nenáviděl Absolon Amnona, proto že učinil násilí Támar sestře jeho.

23 I stalo se po celých dvou letech, když střihli ovce Absolonovi v Balazor, jenž jest podlé Efraim, že pozval Absolon všech synů královských.

24 Nebo přišel Absolon k králi a řekl: Aj, nyní služebník tvůj má střižce; nechť, prosím, jde král a služebníci jeho s služebníkem tvým.

25 I řekl král Absolonovi: Nechť, synu můj, nechť nyní nechodíme všickni, abychom tě neobtěžovali. A ačkoli nutkal ho, však nechtěl jíti, ale požehnal mu.

26 Řekl ještě Absolon: Nechť aspoň s námi jde, prosím, Amnon bratr můj. Odpověděl jemu král: Proč by s tebou šel?

27 A když vždy dotíral Absolon, poslal s ním Amnona i všecky syny královské.

28 Přikázal pak byl Absolon služebníkům svým, řka: Šetřte medle, když se rozveselí srdce Amnonovo vínem, a řeknu vám: Bíte Amnona, tedy zabíte jej. Nebojte se nic, nebo zdaliž jsem já nerozkázal vám? Posilňte se a mějte se zmužile.

29 I učinili Amnonovi služebníci Absolonovi, jakž jim byl přikázal Absolon. Pročež vstavše všickni synové královi, vsedli jeden každý na mezka svého a utekli.

30 V tom když ještě byli na cestě, přišla taková pověst k Davidovi: Pobil Absolon všecky syny královské, tak že z nich ani jednoho nezůstalo.

31 Tedy vstav král, roztrhl roucha svá a ležel na zemi; všickni také služebníci jeho stáli, roztrhše roucha.

32 Ozval se pak Jonadab, syn Semmaa bratra Davidova, a řekl: Nepraviž toho, pane můj, jako by všecky mládence syny královy zbili, ale Amnon toliko zabit; nebo tak v úmysle Absolonově složeno bylo od toho dne, jakž on byl učinil násilí Támar sestře jeho.

33 Protož nechať nepřipouští toho nyní pán můj král k srdci svému, mysle, že by všickni synové královi zbiti byli; nebo Amnon toliko umřel.

34 Absolon pak utekl. Tedy pozdvih služebník hlásný očí svých, uzřel, an mnoho lidu jde odtud, kudyž se chodilo k němu cestou pod horami.

35 I řekl Jonadab králi: Aj, synové královští přijíždějí. Vedlé řeči služebníka tvého tak se stalo.

36 A když přestal mluviti, aj, synové královští přišli, a pozdvihše hlasu svého, plakali; též také král i všickni služebníci jeho plakali pláčem velmi velikým.

37 Absolon pak utekl a ušel k Tolmai synu Amiudovu, králi Gessur. I plakal David syna svého po všecky ty dny.

38 Absolon tedy utíkaje, přišel do Gessur, a byl tam tři léta.

39 Potom žádal David vyjíti k Absolonovi, nebo již byl oželel smrti Amnonovy.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9212

Prostudujte si tuto pasáž

  
/ 10837  
  

9212. 'If you ever take your companion's clothing as a pledge' means if factual knowledge of truths is dispersed by illusions that are a product of sensory impressions. This is clear from the meaning of 'taking as a pledge' as receiving a token for goods that are supplied, for 'a pledge' is a token for goods that are being lent. When spiritual things are understood instead of these, supplying goods means giving instruction in truths, and the token or pledge in this instance means truth on the level of the senses. For 'the clothing' here which is given as a pledge means the lowest level of the natural, which is that of the senses. Since illusions abound on this level and illusions wipe out truths, 'taking your companion's clothing as a pledge' means the dispersing of truths by illusions that are a product of sensory impressions. The fact that these things are meant is clear from the whole train of thought in the internal sense.

[2] In general 'clothing' means everything that clothes another, and so whatever is relatively more external. Consequently the external or natural man is called the clothing in relation to the internal or spiritual man. In a similar way truth is called the clothing in relation to good, because truth clothes good; likewise factual knowledge of truth in relation to the truth of faith which belongs to the internal man. Sensory perception, which constitutes the lowest level of life with a person, is the clothing in relation to factual knowledge of truth.

'Clothes' are lower things that cover higher ones, or what amounts to the same thing, exterior things that cover interior ones, see 2576, 5248. In general they are truths, 4545, 4763, 5319, 5954, 6914, 6917, 9093, factual knowledge of truths, 6918, or truths on the level of the senses, 9158. Sensory perception constitutes the lowest level of life with a person, 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and sensory perception is subject to illusions, 5084, 5089, 6201, 6948, 6949, 7442.

[3] The meaning of 'clothes' as truths owes its origin to representatives in the next life. There angels and spirits appear dressed in clothes in keeping with the state of faith or truth that is theirs, and their clothes are varied in keeping with the changes which that state undergoes. Those governed by authentic truth appear dressed in white garments, and those governed by truths springing from good in shining ones. But those governed purely by good, as angels of the inmost heaven are, called celestial angels, appear naked. So it is then that clothes are truths, and that truths are meant in the Word by 'clothes', as may be seen from places referred to above. To these places let the following in the Gospels be added:

[4] In Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became [white] as the light. Matthew 17:2.

'Face' in the Word means the interiors, in particular the affections, 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, and 'God's face' Goodness itself, 222, 223, 5585. 'The sun' means God's love, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 7083, 8644. From this it is evident what the meaning is when it says that the Lord's face shone like the Sun, namely that His interiors were the Good of Divine Love. 'His garments became [white] as the light' means Divine Truth radiating from Him, which also appears in heaven as the light, 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644.

[5] In the same gospel,

When Jesus drew near to Jerusalem they brought the she-ass and the colt and laid their garments on them and set Him on them. But a very great crowd spread their garments on the road, while others were breaking off branches from trees and spreading them on the road. Matthew 21:1, 7-8.

Riding on a she-ass and her colt was a representative sign of the Supreme Judge and King, see 2781, as also is evident from what comes before in verse 5,

Tell the daughter of Zion, Behold, your King is coming to you, meek, seated on a she-ass, and on a colt, the foal of a beast of burden.

It is also evident in Mark 11:1-12; in Luke 19:28-41; in John 12:12-16; and in Zechariah 9:9-10, where it says of the Lord that He would ride on an ass, and on a young ass, a son of she-asses. There He is called a King, and in addition it says that His dominion will be from sea even to sea, and from the River even to the ends of the earth. The fact that the supreme judge rode on a she-ass, and his sons on young asses, see Judges 5:9-10; 10:3-4; 12:14; and that the king rode on a she-mule, and the king's sons on mules, 1 Kings 1:33, 38, 44-45; 2 Samuel 13:29.

[6] When the disciples laid their garments on the she-ass and her colt, it represented the recognition that truths in their entirety were the foundation on which the Lord as supreme Judge and King rested; for the disciples represented the Lord's Church in respect of truths and forms of good, see 2129, 3488, 3858 (end), 6397, and their garments truths themselves, 4545, 4763, 5319, 5954, 6914, 6917, 9093. This same recognition was likewise represented when the crowd spread their garments, also the branches of trees, on the road. Another reason why they spread them on the road was that 'the road' means the truth by means of which a member of the Church is led, see 627, 2333, 3477. And the reason why they also spread the branches of trees was that 'trees' meant perceptions and also cognitions or knowledge of truth and good, 2682, 2722, 2972, 4552, 7692, so that their branches are the truths themselves. Those actions were also performed then because it was customary for the chief persons among the people to lay their garments on supreme judges and kings' she-asses and mules when they rode in pomp on them, and for the people themselves to spread their garments on the road, or the branches of trees instead. For in heaven judgeship consists in Divine Truth derived from Good, and kingship in Divine Truth, 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148.

[7] In Luke,

No one adds a piece of a new garment onto an old garment; in doing so he splits the new, and the binding from the new is unsuitable for the old.

Luke 5:36.

The Lord used this comparison to describe the truth of the new Church and the truth of the old Church; for 'garment' means truth. Sewing on one or binding it to the other means destroying both; for the truth of the new Church is interior truth, thus truth for the internal man, whereas the truth of the old Church is exterior truth, thus truth for the external man. The latter kind of truth prevailed in the Jewish Church, for by means of external things this Church represented internal ones, whereas the Church of today has knowledge of the internal truths that were represented then, because the Lord has revealed them. The fact that these truths are not suited to external ones in such a way that they can exist together is what the words used by the Lord serve to mean. From all this also it is evident that 'garment' means the Church's truth.

[8] In John,

Jesus said to Peter, Truly, truly I say to you, When you were a boy you girded your loins and walked where you wished. But when you are old you will stretch out your hands, [and] another will gird your loins and lead you where you do not wish. John 21:18.

No one without knowledge of the internal sense can see what these words imply; plainly, they contain arcana. In the internal sense 'Peter' means the Church's faith, see the Prefaces to Genesis 18, 22, and 3750, 6000, 6073 (end), 6344 (end). Consequently Peter when he was a boy means the nature of the Church's faith as it is initially, and Peter when he would be old means the nature of the Church's faith as it is finally. From this it is evident what 'when you were a boy you girded your loins and walked where you wished' means, namely that the Church's faith as it is initially is faith composed of truth derived from good, thus faith composed of charity towards the neighbour and of love to the Lord. And at this time a member of the Church in doing what is good acts freely, because his actions spring from the Lord. For aspects of the good of love are meant by 'the loins', 3021, 3294, 4280, 4575, 5050-5062, so that 'girding the loins' means clothing good with truths; and living is meant by 'walking', 519, 1794, 8417, 8420, so that 'walking where one wishes' means leading a life that is free. Those people lead a life that is free, or act freely, whose faith springs from love to the Lord and charity towards the neighbour; for they are led by the Lord, 892, 905, 2870-2893, 6325, 9096. 'When you are old you will stretch out your hands, and another will gird your loins and lead you where you do not wish' means that the Church's faith as it is finally will be none at all, at which time falsities that arise from evil springing from self-love and love of the world will take the place of faith and enslave it. This is the arcanum which these words spoken by Lord contain and which can be seen only from their internal sense. All this shows once again the kind of way in which the Lord spoke, namely in such a way that an inner meaning might be present within every detail, to the end that heaven might be joined to the world by means of the Word. For without the Word, that is, without Divine Truth that has been revealed, they are not joined together; and if they are not so joined the human race perishes.

  
/ 10837  
  

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