Bible

 

2 Samuel 15

Studie

   

1 Men nogen tid efter skaffede Absalon sige Vogn og Heste og halvtredsindstyve Forløbere;

2 og om Morgenen stillede han sig ved Portvejen, og når nogen gik til Kongen for af få en etssag afgjort, kaldte Absalon ham til sig og spurgte ham: "Hvilken By er du fra?" Når han da svarede: "Din Træl er fra den eller den af Israels Stammer!"

3 sagde Absalon til ham: "Ja, din Sag er god og retfærdig; men hos Kongen finder du ikke Øre!"

4 Og Absalon tilføjede: "Vilde man blot sætte mig til Dommer i Landet! Da måtte enhver, der har en etssag eller etstrætte, komme til mig, og jeg vilde hjælpe ham til hans et."

5 Og når nogen nærmede sig for at kaste sig ned for ham, rakte han Hånden ud og holdt ham fast og kyssede ham.

6 Således gjorde Absalon over for alle Israeliterne, som kom til Kongen for at få deres Sager afgjort, og Absalon stjal Israels Mænds Hjerte.

7 Da der var gået fire År, sagde Absalon til Kongen: "Lad mig få Lov at gå til Hebron og indfri et Løfte, jeg har aflagt HE EN;

8 thi medens din Træl boede i Gesjur i Aram, aflagde jeg det Løfte: Hvis HE EN lader mig komme tilbage til Jerusalem, vil jeg ære HE EN i Hebron!"

9 Kongen svarede ham: "Gå med Fred!" Og han begav sig til Hebron.

10 Men Absalon havde i al Hemmelighed sendt Bud ud i alle Israels Stammer og ladet sige: "Når I hører, der stødes i Horn, så skal I råbe: Absalon er blevet Konge i Hebron!"

11 Og med Absalon fulgte fra Jerusalem 200 Mænd, som han havde indbudt, og som drog med i god Tro uden at vide af noget.

12 Og da Absalon ofrede, Slagtofre, lod han Giloniten Akitofel, Davids ådgiver, hente i hans By Gilo. Og Sammensværgelsen vandt i Styrke, idet flere og flere af Folket gik over til Absalon.

13 Da kom en og meldte David det og sagde: "Israels Hu har vendt sig til Absalon!"

14 Og David sagde til alle sine folk, som var hos ham i Jerusalem: "Kom, lad os flygte; ellers kan vi ikke undslippe Absalon; skynd jer af Sted, at han ikke skal skynde sig og nå os, bringe ulykke over os og nedhugge Byens Indbyggere med Sværdet!"

15 Kongens Folk svarede: "Dine Trælle er rede til at gøre alt, hvad du finder rigtigt, Herre Konge!"

16 Så drog Kongen ud, fulgt af hele sit Hus; dog lod Kongen ti Medhustruer blive tilbage for at se efter Huset.

17 Så drog Kongen ud, fulgt af alle sine Folk. Ved det sidste Hus gjorde de Holdt,

18 og alle Krigerne gik forbi ham, ligeledes alle Kreterne og Pleterne; også alle Gatiten Ittajs Mænd, 600 Mand, som havde fulgt ham fra Gat, gik forbi Kongen.

19 Da sagde Kongen til Gatiten Ittaj: "Hvorfor går også du med? Vend om og bliv hos Kongen; thi du er Udlænding og er vandret ud fra din Hjemstavn;

20 i Går kom du, og i Dag skulde jeg tage dig med på vor Omflakken, jeg, som går uden at vide hvorhen! Vend tilbage og tag dine Landsmænd med; HE EN vise dig Miskundhed og Trofasthed!"

21 Men Ittaj svarede Kongen: "Så sandt HE EN lever, og så sandt du, Herre Konge, lever: Hvor du, Herre Konge, er, der vil din Træl være, hvad enten det bliver Liv eller Død!"

22 Da sagde David til Ittaj: "Vel, så drag forbi!" Så drog Gatiten Ittaj forbi med alle sine Mænd og hele sit Følge af Kvinder og Børn.

23 Hele Landet græd højt, medens alle Krigerne gik forbi; og Kongen stod i Kedrons Dal, medens alle Krigerne gik forbi ham ad Vejen til Oliventræet i Ørkenen.

24 Også Zadok og Ebjatar, som bar Guds Pagts Ark, kom til Stede; de satte Guds Ark ned og lod den stå, indtil alle Krigerne fra Byen var gået forbi.

25 Da sagde Kongen til Zadok: "Bring Guds Ark tilbage til Byen! Hvis jeg finder Nåde for HE ENs Øjne, fører han mig tilbage og lader mig stedes for ham og hans Bolig;

26 siger han derimod: Jeg har ikke Behag i dig! se, da er jeg rede; han gøre med mig, hvad ham tykkes godt!"

27 Og Kongen sagde til Præsten Zadok: "Se, du og Ebjatar skal med Fred vende tilbage til Byen tillige med eders to Sønner, din Søn Ahima'az og Ebjatars Søn Jonatan!

28 Se, jeg bier ved Vadestederne på Jordansletten, indtil jeg får Bud fra eder med Efterretning."

29 Zadok og Ebjatar bragte da Guds Ark tilbage til Jerusalem, og de blev der.

30 Men David gik grædende op ad Oliebjerget med tilhyllet Hoved og bare Fødder, og alle Krigerne, som fulgte ham, havde tilhyllet deres Hoveder og gik grædende opefter.

31 Da David fik at vide, at Akitofel var iblandt de sammensvorne, som holdt med Absalon, sagde han: "Gør Akitofels åd til Skamme, HE E!"

32 Da David var kommet til Bjergets Top, hvor man plejede at tilbede Gud, kom Arkiten Husjaj, Davids Ven, ham i Møde med sønderrevet Kjortel og Jord på Hovedet.

33 Da sagde David til ham: "Hvis du drager med, bliver du mig til Byrde;

34 men vender du tilbage til Byen og siger til Absalon: Jeg vil være din Træl, Konge; din Faders Træl var jeg fordum, men nu vil jeg være din Træl! så kan du gøre mig Akitofels åd til Skamme.

35 Der har du jo Præsterne Zadokog Ebjatar; alt, hvad du hører fra Kongens Palads, må du give Præsterne Zadok og Ebjatar Nys om.

36 Se, de har der deres to Sønner hos sig, Zadoks Søn Ahima'az og Ebjatars Søn Jonatan; send mig gennem dem Bud om alt, hvad I hører."

37 kom Husjaj, Davids Ven, til Byen, og samtidig kom Absalon til Jerusalem.

   


The Project Gutenberg Association at Carnegie Mellon University

Ze Swedenborgových děl

 

Arcana Coelestia # 9397

Prostudujte si tuto pasáž

  
/ 10837  
  

9397. 'And read it in the ears of the people' means to be listened to and obeyed. This is clear from the meaning of 'reading' as to be listened to, for when something is read, it is in order that it may be heard, discerned, and obeyed, that is, listened to; and from the meaning of 'in the ears' as to be obeyed, for 'the ears' and 'hearing' mean obeying, 2542, 3869, 4551, 4652-4660, 5471, 5475, 7216, 8361, 8990, 9311.

[2] Since not only hearing and discerning are meant by 'the ears' but also obeying, expressions such as 'speak in their ears' and 'read in their ears' are used very often in the Word, not speak or read to them, as in Jeremiah,

Hear these words which I speak in your ears and in the ears of all the people. Jeremiah 28:7.

In the first Book of Samuel,

They spoke those words in the ears of the people. 1 Samuel 11:4.

And elsewhere in that book,

Let your maidservant speak in your ears. 1 Samuel 25:24.

In the Book of Judges,

Proclaim in the ears of the people, saying ... Judges 7:3.

In Moses,

Say in the ears of the people. Exodus 11:2.

In the same author,

Hear, O Israel, the statutes and judgements which I speak in your ears today. Deuteronomy 5:1.

In the same author,

I speak in their ears these words. Deuteronomy 31:28.

In the same author,

And Moses spoke all the words of the song in the ears of the people. Deuteronomy 32:44.

In the second Book of Kings,

He read in their ears all the words of the book of the covenant. 2 Kings 23:2.

In Jeremiah,

They said to him, Sit and read it in our ears. And Baruch read it in their ears. Jeremiah 36:15.

In Luke,

When Jesus had finished all the words in the people's ears ... Luke 7:1.

[3] Because 'the ear' and 'hearing' mean receiving, discerning, and obeying truth, thus mean belief from start to finish, it was said many times by the Lord, He who has an ear to hear, let him hear, as in Matthew 11:15; 13:9, 43; Mark 4:9, 23; 7:16; Luke 14:35. And since 'the deaf' or 'those who do not hear' mean in the spiritual sense people with no belief in the truth because they have no knowledge nor consequently any discernment of it, 6989, 9209, the Lord, when He cured the one who was deaf, put His finger into his ears and said, Ephphatha (that is, Be opened), and immediately his ears were opened, Mark 7:32-35. All the Lord's miracles involved and were signs of states of the Church, see 8364, 9086.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 3424

Prostudujte si tuto pasáž

  
/ 10837  
  

3424. 'Isaac's servants dug in the valley and found there a well of living water' means the Word as regards the literal sense, which holds the internal sense within it. This is clear from the meaning of 'digging in the valley' as investigating lower down to discover where truths are, for 'digging' is investigating, and 'a valley' is that which is lower down, 1723, 3417; and from the meaning of 'a well of living water' as the Word in which Divine truths are present, thus the Word as regards the literal sense which holds the internal sense within it. It is well known that the Word is called 'a spring', in particular 'a spring of living waters'. The reason why the Word is also called 'a well' is that in relation to its other senses the sense of the letter is like a well, and that where spiritual people are concerned the Word is not a spring but a well, see 2702, 3096. Since a valley is that which is lower down, or what amounts to the same, that which is more external, and it was in the valley that the spring was found; and since the literal sense is the lower or more external sense of the Word, it is the literal sense that is therefore meant. But because that sense holds the internal sense, that is, the heavenly and Divine sense, its waters are for that reason called 'living', as also were the waters which went out under the threshold of the new house in Ezekiel,

And it will happen, that every wild creature that creeps, wherever the river comes to, is living; and there will be very many fish, for those waters go there, and become fresh; and everything is living where the river goes. Ezekiel 47:8-9.

Here 'the river' is the Word, 'the waters which cause everything to live' are the Divine Truths within it, 'fish' are facts, 40, 991.

[2] The Lord teaches that the Word of the Lord is such that it gives life to him who is thirsty, that is, to one who desires life, and that it is a spring whose waters are living, in John,

Jesus said to the woman from Samaria at Jacob's well, If you knew the gift of God, and who it is that is saying to you, Give Me a drink, you would ask from Him, and He would give you living water. He who drinks of the water that I shall give him will never thirst, but the water that I shall give him will become in him a spring of water welling up into eternal life. John 4:10, 14.

The reason why the Word is living and therefore confers life is that in its highest sense the subject is the Lord, while in the inmost sense it is His kingdom in which the Lord is everything. And this being so it is life itself which the Word contains and which flows into the minds of those who read the Word devoutly. This is why the Lord, in regard to the Word which comes from Himself, calls Himself 'a spring of water welling up into eternal life'; see also 2702.

[3] The fact that the Word of the Lord is called 'a well' in addition to 'a spring' is clear in Moses,

Israel sang the song: Spring up, O well! Answer to it! The well which the princes dug, which the chiefs of the people dug out, as directed by the Lawgiver, 1 with their staves. Numbers 21:17-18.

These words were sung at the place Beer, that is, the place of the well. In this case 'a well' means the Word which existed with the Ancient Church, as is evident from what has been said previously about the Word in 2897. 'The princes' means the first and foremost truths of which [the Word] consists - 'princes' being first and foremost truths, see 1482, 2089 - 'nobles of the people' lower truths such as those present in the literal sense, 1259, 1260, 2928, 3295. 'The Lawgiver' is clearly the Lord, 'staves' the powers which those truths possessed.

Poznámky pod čarou:

1. literally, into the Lawgiver

  
/ 10837  
  

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