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1 Samuel 2

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1 Da bad Hanna og sagde: Mit Hjerte jubler over HE EN, mit Horn er løftet ved min Gud, min Mund vidt opladt mod mine Fjender, jeg glæder mig over din Frelse.

2 Der er ingen Hellig som HE EN, nej, der er ingen uden dig, der er ingen Klippe som vor Gud

3 Vær varsomme med eders store Ord, Frækhed undslippe ej eders Mund! Thi en vidende Gud er HE EN, og Gerninger vejes af ham.

4 Heltes Bue er brudt, men segnende omgjorder sig med Kraft;

5 mætte lader sig leje for Brød, men sultnes Slid hører op; den ufrugtbare føder syv, men den med de mange vansmægter.

6 HE EN døder, gør levende, fører ned i Dødsriget og fører op;

7 HE EN gør fattig, gør rig, han nedbøjer

8 han rejser ringe af Støvet, af Skarnet løfter han fattige for at bænke og give dem Ærespladsen. Thi HE ENs er Jordens Søjler, Jorderig bygged han på dem

9 Han vogter sine frommes Skridt, men gudløse omkommer i Mørket; thi ingen vinder Sejr ved egen kraft.

10 HE EN - hans Fjender forfærdes, den Højeste tordner i Himmelen, HE EN dømmer den vide Jord! Han skænker sin Konge Kraft, løfter sin Salvedes Horn!

11 Så drog hun til ama, men Drengen gjorde Tjeneste for HE EN under Præsten Elis Tilsyn.

12 Men Elis Sønner var Niddinger; de ænsede hverken HE EN

13 eller Præstens et over for Folket. Hver Gang en Mand bragte et Slagtoffer, kom Præstens Tjener, medens Kødet kogte, med en tregrenet Gaffel i Hånden

14 og stak den ned i Karret, Krukken, Kedelen eller Gryden, og alt, hvad Gaffelen fik med op, tog Præsten for sin Del. Således bar de sig ad over for alle de Israelitter, som kom til Silo for at ofre der.

15 Eller også kom Præstens Tjener, før de bragte Fedtet som øgoffer, og sagde til Manden, som ofrede: "Giv Præsten Kød til at stege; han tager ikke mod kogt Kød af dig, kun råt!"

16 Sagde Manden nu til ham: "Først må Fedtet bringes som øgoffer, bagefter kan du tage så meget, du lyster!" svarede han: "Nej, giv mig det nu, ellers tager jeg det med Magt!"

17 Og de unge Mænds Synd var såre stor for HE ENs Åsyn, idet de viste ingeagt for HE ENs Offergaver.

18 Imidlertid gjorde Samuel Tjeneste for HE ENs Åsyn; og Drengen var iført en linned Efod.

19 Hans Moder lavede hvert År en lille Kappe til ham og bragte ham den, når hun drog op med sin Mand for at ofre det årlige Offer.

20 Og Eli velsignede Elkana og hans Hustru og sagde: "HE EN give dig Afkom af denne Kvinde til Gengæld for ham, hun overlod HE EN!" Så gik de hjem igen.

21 Og HE EN så til Hanna, og hun blev frugtsommelig og fødte tre Sønner og to Døtre. Men Drengen Samuel voksede op hos HE EN.

22 Eli var meget gammel, og da han hørte, hvorledes hans Sønner behandlede hele Israel, og at de lå hos Kvinderne, som gjorde Tjeneste ved Indgangen til Åbenbaringsteltet,

23 sagde han til dem: "Hvorfor gør I sådanne Ting, som jeg hører alt Folket tale om?

24 Bær eder dog ikke således ad, mine Sønner! Thi det er ikke noget godt ygte, jeg hører gå fra Mund til Mund i HE ENs Folk.

25 Når en Mand synder mod en anden, dømmer Gud dem imellem; men synder en Mand mod HE EN, hvem kan da optræde som Dommer til Gunst for ham?" Men de brød sig ikke om deres Faders Advarsel, thi HE EN vilde deres Død.

26 Men Drengen Samuel voksede til og gik stadig frem i Yndest både hos HE EN og Mennesker.

27 Da kom en Guds Mand til Eli og sagde: Så siger HE EN: "Se, jeg åbenbarede mig for dit Fædrenehus, dengang de var Trælle for Faraos Hus i Ægypten,

28 og jeg udvalgte det af alle Israels Stammer til at gøre Præstetjeneste for mig, til at træde op på mit Alter for at tænde Offerild og til at bære Efod for mit Åsyn; og jeg tildelte dit Fædrenehus alle Israeliternes Ildofre.

29 Hvor kan du da se ondt til mit Slagtoffer og Afgrødeoffer, som jeg har påbudt, og ære dine Sønner fremfor mig, idet l gør eder tilgode med det bedste at alle mit Folk Israels Offergaver!

30 Derfor lyder det fra HE EN, Israels Gud: Vel har jeg sagt, at dit Hus og dit Fædrenehus for stedse skulde færdes for mit Åsyn; men nu, lyder det fra HE EN, være det langt fra mig! Nej, dem, som ærer mig, vil jeg ære, og de, som ringeagter mig, skal beskæmmes.

31 Se, den Tid skal komme, da jeg, afhugger din og dit Fædrenehus's Arm, så ingen i dit Hus skal blive gammel;

32 og du skal se ondt til alt det gode, HE EN gør mod Israel, og ingen Sinde skal nogen i din Slægt blive gammel.

33 Kun en eneste af din Slægt vil jeg undlade at bortrydde fra mit Alter for at lade hans Øjne hentæres og hans Sjæl vansmægte: men alle de andre i din Slægt skal for Menneskers Sværd.

34 Og det Tegn, du får derpå, skal være det, der overgår dine to Sønner Hofni og Pinehas: På een Dag skal de begge .

35 Men jeg vil udvælge mig en trofast Præst; han skal handle efter mit Hjerte og mit Sind, og ham vil jeg bygge et varigt Hus, så han altid skal færdes for min Salvedes Åsyn.

36 Da skal enhver, som er tilbage af din Slægt, komme og kaste sig til Jorden for ham for at få en Skilling eller en Skive Brød, og han skal sige: Und mig dog Plads ved et af dine Præsteskaber, for at jeg kan have en Bid Brød at spise!"

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 8496

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8496. 'Bake what you will bake' means preparing good to be joined; 'and boil what you will boil' means preparing truth to be joined. This is clear from the meaning of 'baking', since it was done by means of fire, as preparing good to be joined; and from the meaning of 'boiling', since it was done by means of water, as preparing truth to be joined - 'water' meaning the truth of faith, 2702, 3058, 3424, 4976, 5668, and 'fire' meaning the good of love, 934, 5215, 6314, 6832, 6834, 6849, 7324, 7852. The fact that preparing them to be joined is meant is self-evident, for what was being baked and boiled was being prepared for the following sabbath day, by which a joining together is meant, as shown immediately above. They were forbidden to kindle fire on the sabbath day, Exodus 35:3, so they could not bake or boil anything then. The word 'bake' is used in connection with bread and the minchah, which was made by means of fire, see Isaiah 44:15, 19; 1 Samuel 28:24; Ezekiel 46:20; Leviticus 6:17; while 'boil' is used in connection with flesh, which was cooked in water, Exodus 29:31; Leviticus 6:28; 1 Samuel 2:13, 15.

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

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Arcana Coelestia # 6343

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6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

Poznámky pod čarou:

1. literally, not one will be desiring the other

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