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2 Samuel 13

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1 Nogen Tid efter tildrog følgende sig. Davids Søn Absalon havde en smuk Søster, som hed Tamar, og Davids Søn Amnon fattede Kærlighed til hende.

2 Amnon blev syg af Attrå efter sin Søster Tamar; thi hun var Jomfru, og Amnon øjnede ingen Mulighed for at få sin Vilje med hende.

3 Men Amnon havde en Ven ved Navn Jonadab, en Søn af Davids Broder Sjim'a, og denne Jonadab var en såre klog Mand;

4 han sagde til ham: "Hvorfor er du så elendig hver Morgen, Kongesøn? Vil du ikke sige mig det?" Amnon svarede: "Jeg elsker min Broder Absalons Søster Tamar!"

5 Da sagde Jonadab til ham: "Læg dig til Sengs og lad, som du er syg! Når så din Fader kommer for at se til dig, skal du sige: Lad min Søster Tamar komme og give mig noget at spise! Når hun laver Maden i mit Påsyn, så at jeg kan se det, og hun selv giver mig den, kan jeg spise."

6 Så gik Amnon til Sengs og lod. som han var syg; og da Kongen kom for at se til ham, sagde Amnon til Kongen: "Lad min Søster Tamar komme og lave et Par Kager i mit Påsyn og selv give mig dem: så kan jeg spise."

7 David sendte da Bud ind i Huset til Tamar og lod sige: "Gå over til din Broder Amnons Hus og lav Mad til ham!"

8 Og Tamar gik over til sin Broder Amnons Hus, hvor han lå til Sengs, tog Dejen, æltede den og lavede Kagerne i hans Påsyn og bagte dem;

9 derpå tog hun Panden og hældte dem ud i hans Påsyn; Amnon vilde dog ikke spise, men sagde: "Lad alle gå udenfor!" Og da de alle var gået udenfor,

10 sagde Amnon til Tamar: "Bær Maden ind i Inderværelset og lad mig få den af din egen Hånd!" Da tog Tamar Kagerne, som hun havde lavet, og bar dem ind i Inderværelset til sin Broder Amnon.

11 Men da hun bar dem hen til ham, for at han skulde spise, greb han fat i hende og sagde: "Kom og lig hos mig, Søster!"

12 Men hun sagde: "Nej, Broder! Krænk mig ikke! Således gør man ikke i Israel! Øv dog ikke denne Skændselsdåd!

13 Hvor skulde jeg gå hen med min Skam? Og du vilde blive regnet blandt Dårer i Israel! Tal hellere med Kongen; han nægter dig ikke at få mig!"

14 Han, vilde dog ikke høre hende, men tog hende med Vold, krænkede hende og lå hos hende.

15 Men bagefter hadede Amnon hende med et såre stort Had; ja det Had, han følte mod hende, var større end den Kærlighed, han havde båret til hende. Og Amnon sagde til hende: "Stå op og gå din Vej!"

16 Da sagde hun til ham: "Nej, Broder! Den Udåd, at du nu jager mig bort, er endnu større end den anden, du øvede imod mig!" Han vilde dog ikke høre hende,

17 men kaldte på den unge Mand, der var hans Tjener, og sagde: "Få mig hende der ud af Huset og stæng Døren efter hende!"

18 Hun bar en fodsid Kjortel med Ærmer; thi således klædte Jomfruerne blandt Kongedøtrene sig fordum. Tjeneren førte hende da ud af Huset og stængede Døren efter hende.

19 Men Tamar strøede Aske på sit Hoved og sønderrev den fodside Kjortel, hun havde på, og tog sig til Hovedet og skreg ustandseligt, medens hun gik bort.

20 Da sagde hendes Broder Absalon til hende: "Har din Broder Amnon været hos dig? Ti nu stille, Søster! Han er jo din Broder; tag dig ikke den Sag nær!" Tamar sad da ensom hen i sin Broder Absalons Hus.

21 Da Kong David hørte alt dette, blev han meget vred; men han bebrejdede ikke sin Søn Amnon noget, thi han elskede ham, fordi han var hans førstefødte.

22 Og Absalon talte ikke til Amnon, hverken ondt eller godt; thi Absalon hadede Amnon, fordi han havde krænket hans Søster Tamar.

23 Men et Par År efter holdt Absalon Fåreklipning i Ba'al-Hazor, som ligger ved Efraim, og dertil indbød Absalon alle Kongesønnerne.

24 Absalon kom til Kongen og sagde: "Se, din Træl holder Fåreklipning; vil ikke Kongen og hans Folk tage med din Træl derhen?"

25 Men Kongen sagde til Absalon: "Nej, min Søn! Vi vil ikke alle gå med, for at vi ikke skal falde dig til Byrde!" Og skønt han nødte ham, vilde han ikke gå med, men tog Afsked med ham.

26 Da sagde Absalon: "Så lad i alt Fald min Broder Amnon gå med!" Men Kongen sagde til ham: "Hvorfor skal han med?"

27 Da Absalon nødte ham, lod han dog Amnon og de andre Kongesønner gå med. Og Absalon gjorde et kongeligt Gæstebud.

28 Men Absalon gav sine Folk den Befaling: "Pas på, når Vinen er gået Amnon til Hovedet; når jeg så siger til eder: Hug Amnon ned! dræb ham så! Frygt ikke; det er mig, som befaler jer det. Tag Mod til jer og vis jer som kække Mænd!"

29 Absalons Folk gjorde ved Amnon, som Absalon havde befalet. Da brød alle Kongesønnerne op, besteg deres Muldyr og flyede.

30 Medens de endnu var undervejs, nåede det ygte David: "Absalon har hugget alle Kongesønnerne ned, ikke en eneste er tilbage af dem!"

31 Da stod Kongen op, sønderrev sine Klæder og lagde sig på Jorden; også alle hans Folk, som stod hos, sønderrev deres Klæder.

32 Men Jonadab Davids Broder Sjim'as Søn, tog til Orde og sagde: "Min Herre må ikke tro, at de har dræbt alle de unge Kongesønner; kun Amnon er død, thi der har været noget ved Absalons Mund, som ikke varslede godt, lige siden den Dag Amnon krænkede hans Søster Tamar.

33 Derfor må min Herre Kongen ikke, tage sig det nær og tro, at alle Kongesønnerne er døde. Kun Amnon er død!"

34 Da den unge Mand, som holdt Udkig, så ud, fik han Øje på en Mængde Mennesker, som kom ned ad Skråningen på Vejen til Horonajim, og han gik ind og meldte Kongen: "Jeg kan se, der kommer Mennesker ned ad Bjergsiden på Vejen til Horonajim."

35 Da sagde Jonadab til Kongen: "Der kommer Kongesønnerne; det er, som din Træl sagde!"

36 Og som han havde sagt det, kom Kongesønnerne, og de brast i Gråd; også Kongen og alle hans folk brast i heftig Gråd.

37 Men Absalon flygtede og begav sig til Kong Talmaj, Ammihuds Søn, i Gesjur. Og Kongen sørgede over sin Søn i al den Tid.

38 Da Absalon flygtede, begav han sig til Gesjur, og der blev han tre År.

39 Men Kongen begyndte at længes inderligt efter Absalon, thi han havde trøstet sig over Amnons Død.

   


The Project Gutenberg Association at Carnegie Mellon University

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Ashes

  

In Genesis 18:27, this signifies the humility of the Lord's human as to its quality. (Arcana Coelestia 2265)

In Exodus 9:8, this signifies lustful falsities excited by the presence of infesting spirits. (Arcana Coelestia 7519, Apocalypse Explained 962[8])

In Ezekiel 27:30, this signifies something condemned, because the fire from which they come signifies infernal love. (Apocalypse Explained 441)

In Jeremiah 6:26, this signifies mourning because of the destruction of good and truth in the church. (Arcana Coelestia 637[9])

(Odkazy: Apocalypse Explained 1175)


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Apocalypse Explained # 1175

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1175. Verse 19. And they cast dust upon their heads and cried out weeping, and mourning, signifies grief and confession that by a life according to that religious persuasion and its doctrine they were condemned. This is evident from the signification of "to cast dust upon the head," as being to mourn because they were condemned (it follows as a consequence that it was on account of life according to that religious persuasion and its doctrine); also from the signification of "to cry out weeping and mourning," as being grief that they were condemned by such a life, "to cry out" having reference to doctrine, and "to weep and mourn" signifying grief of soul and heart (as above, n. 1164. "To cast dust upon the heads" means mourning on account of condemnation, because "dust" signifies what is condemned, and "head" the man himself. "Dust" signifies what is condemned, because the hells are beneath and the heavens are above, and from the hells falsity from evil unceasingly breathes forth, consequently the dust over them signifies what is condemned (See also above, n. 742. Because of this signification of "dust" it was a custom in the representative churches to cast dust upon their heads when they had done evil and had repented of it, thus giving proof of their repentance.

[2] That this was so can be seen from the following passages. In Ezekiel:

They shall cry bitterly and shall cast up dust upon their heads, they shall roll themselves in ashes (Ezekiel 27:30).

"To cast up dust upon their heads" signifies mourning because of condemnation, and "to roll themselves in ashes" signifies still deeper mourning, for "ashes" signify what is condemned, because the fire from which they come signifies infernal love. In Lamentations:

The elders of the daughter of Zion sit upon the earth, they keep silence, they have cast up dust upon their heads; the virgins of Jerusalem hang down their heads to the earth (Lamentations 2:10).

By such things grief and mourning because of evils and falsities of which they repented, and thus confession that they were condemned, were represented. "Daughter of Zion" signifies the church, and "virgins of Jerusalem" signify truths of doctrine; "to sit upon the earth and keep silence" signifies grief of mind; "to cast dust upon the head" signifies confession that they were condemned, and "to hang down the head to the earth" signifies confession that they were in hell. In Job:

The friends of Job rent everyone his mantle, and sprinkled dust upon their heads toward heaven (Job 2:12).

"To sprinkle dust upon the head towards heaven" signifies mourning on account of Job, who seemed to be condemned. Mourning on account of condemnation of evil is signified by "dust upon the head," and "rending the mantle" signifies mourning on account of condemnation of falsity. The same is signified by:

Rolling themselves in the dust (Micah 1:10).

That repentance was thus represented is evident in Job:

I repent upon dust and upon ashes (Job 42:6).

Because "dust" signifies condemnation, it was said to the serpent:

Upon the belly shalt thou go, and dust shalt thou eat all the days of thy life (Genesis 3:14).

The "serpent" signifies infernal evil with those who pervert the truths of the Word, and thereby deceive artfully and craftily. So in Isaiah:

Dust shall be the serpent's bread (Isaiah 65:25).

From all this it is clear that "dust" signifies what is condemned, and that "to cast dust upon the head" is a testification of condemnation.

(Continuation)

[3] All this having been premised it shall now be told what affection is, and afterwards why man is led by the Lord by means of affections and not by means of thoughts, and lastly that man can be saved in no other way.

What affection is. The same is meant by affection as by love. But love is like a fountain and affections are like the streams therefrom, thus affections are continuations of love. Love as a fountain is in the will of man; affections, which are streams from it, flow by continuity into the understanding, and there by means of light from truths produce thoughts, just as the influences of heat in a garden produce germinations by means of rays of light. Moreover, love in its origin is the heat of heaven, and truths in their origin are the rays of light of heaven, and thoughts are germinations from their marriage.

From such a marriage are all the societies of heaven, which are innumerable, which in their essence are affections; for they are from the heat that is love and from the wisdom that is light from the Lord as a sun. Therefore these societies, as heat in them is united to light, and light is united to heat, are affections of good and truth. From this are the thoughts of all in these societies. This makes clear that the societies of heaven are not thoughts but affections, consequently to be led by means of these societies is to be led by means of affections, that is, to be led by means of affections is to be led by means of societies; and for this reason in what now follows the term affections will be used in place of societies.

[4] Why man is led by the Lord by means of affections and not by means of thoughts shall now be told. When man is led by the Lord by means of affections he can be led according to all the laws of His Divine providence, but not if he should be led by means of thoughts. Affections do not become evident to man, but thoughts do; also affections produce thoughts, but thoughts do not produce affections; there is an appearance that they do, but it is a fallacy. And when affections produce thoughts they produce all things of man, because these constitute his life. Moreover, this is known in the world. If you hold a man in his affection you hold him bound, and lead him wherever you please, and a single reason is then stronger than a thousand. But if you do not hold man in his affection reasons are of no avail, for his affection, when not in harmony with them, either perverts them or rejects them or extinguishes them. It would be similar if the Lord should lead man by means of thoughts immediately, and not by means of affections.

Again, when a man is led by the Lord by means of affections, it seems to him as if he thought freely as if of himself, and spoke freely and acted freely as if of himself. And this is why the Lord does not teach man immediately, but mediately by means of the Word, and by means of doctrines and preachings from the Word, and by means of conversations and interaction with others; for from these things man thinks freely as if of himself.

[5] In no other way can man be saved. This follows both from what has been said about the laws of the Divine providence and also from this, that thoughts do not produce affections in man. For if man knew all things of the Word, and all things of doctrine, even to the arcana of wisdom that the angels possess, and thought and spoke about them, so long as his affections were lusts of evil he could not be brought out of hell by the Lord. Evidently, then, if man were to be taught from heaven by an influx into his thoughts it would be like casting seed upon the way, or into water, or into snow, or into fire.

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