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1 Samuel 2

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1 And Hannah prayed, and said, My heart exulteth in Jehovah, my horn is lifted up in Jehovah; my mouth is opened wide over mine enemies; for I rejoice in thy salvation.

2 There is none holy as Jehovah, for there is none beside thee, neither is there any rock like our God.

3 Do not multiply your words of pride, let not vain-glory come out of your mouth; For Jehovah is a ùGod of knowledge, and by him actions are weighed.

4 The bow of the mighty is broken, and they that stumbled are girded with strength.

5 They that were full have hired themselves out for bread; and the hungry are [so] no more: Even the barren beareth seven, and she that hath many children is waxed feeble.

6 Jehovah killeth, and maketh alive; he bringeth down to Sheol, and bringeth up.

7 Jehovah maketh poor, and maketh rich, he bringeth low, also he lifteth up:

8 He raiseth up the poor out of the dust; from the dung-hill he lifteth up the needy, To set [him] among nobles; and he maketh them inherit a throne of glory; For the pillars of the earth are Jehovah's, and he hath set the world upon them.

9 He keepeth the feet of his saints, but the wicked are silenced in darkness; for by strength shall no man prevail.

10 They that strive with Jehovah shall be broken to pieces; in the heavens will he thunder upon them. Jehovah will judge the ends of the earth; and he will give strength unto his king, and exalt the horn of his anointed.

11 And Elkanah went to Ramah to his house. And the boy ministered to Jehovah in the presence of Eli the priest.

12 Now the sons of Eli were sons of Belial; they knew not Jehovah.

13 And the priests' custom with the people was, when any man sacrificed a sacrifice, the priest's servant came, when the flesh was cooked, with a flesh-hook of three prongs in his hand;

14 and he struck it into the pan, or kettle, or cauldron, or pot; the priest took of it all that the flesh-hook brought up. So they did in Shiloh to all the Israelites that came there.

15 Even before they burned the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest, and he will not accept sodden flesh of thee, but raw.

16 If the man said to him, They will immediately burn the fat entire, then take as thy soul desires; he would say [to him], No, but thou shalt give [it] now; and if not, I will take [it] by force.

17 And the sin of the young men was very great before Jehovah, for men despised the offering of Jehovah.

18 And Samuel ministered before Jehovah, a boy girded with a linen ephod.

19 And his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to sacrifice the yearly sacrifice.

20 And Eli blessed Elkanah and his wife, and said, Jehovah give thee seed of this woman for the loan which is lent to Jehovah. And they went to their own home.

21 So Jehovah visited Hannah, and she conceived, and bore three sons and two daughters. And the boy Samuel grew before Jehovah.

22 And Eli was very old, and heard all that his sons were doing to all Israel, and that they lay with the women that served at the entrance of the tent of meeting.

23 And he said to them, Why do ye such things? for I hear of your evil deeds from all this people.

24 No, my sons, for it is no good report that I hear: ye make Jehovah's people transgress.

25 If one man sin against another, God will judge him; but if a man sin against Jehovah, who shall intreat for him? But they hearkened not to the voice of their father, for Jehovah was minded to slay them.

26 And the boy Samuel grew on, and was in favour both with Jehovah and also with men.

27 And there came a man of God to Eli and said to him, Thus saith Jehovah: Did I plainly reveal myself to the house of thy father when they were in Egypt, in Pharaoh's house,

28 and choose him out of all the tribes of Israel, to be my priest, to offer upon mine altar, to burn incense, to wear the ephod before me? and I gave unto the house of thy father all the offerings by fire of the children of Israel.

29 Wherefore do ye trample upon my sacrifice and upon mine oblation which I have commanded [in my] habitation? And thou honourest thy sons above me, to make yourselves fat with the primest of all the oblations of Israel my people.

30 Wherefore Jehovah the God of Israel saith, I said indeed, Thy house and the house of thy father should walk before me for ever. But now Jehovah saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.

31 Behold, days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thy house.

32 And thou shalt see an oppressor [in my] habitation, amidst all the good that shall be done to Israel; and there shall not be an old man in thy house for ever.

33 And the man of thine [whom] I shall not cut off from mine altar, shall be to cause thine eyes to fail and to grieve thy soul; and all the increase of thy house shall die in their vigour.

34 And this shall be the sign to thee, which shall come upon thy two sons, upon Hophni and Phinehas: in one day they shall die, both of them.

35 And I will raise up for myself a faithful priest, [who] shall do according to what is in my heart and in my mind; and I will build him a sure house; and he shall walk before mine anointed continually.

36 And it shall come to pass [that] every one that is left of thy house shall come to crouch to him for a small piece of silver and for a cake of bread, and shall say, Put me, I pray thee, into one of the priestly offices, that I may eat a morsel of bread.

   

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Arcana Coelestia # 9824

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9824. 'And an ephod' means Divine Truth there in an outward form, in which inner things terminate. This is clear from the meaning of 'an ephod' as Divine Truth in an outward form. The reason why 'an ephod' has this meaning is that Aaron's holy garments represented forms of Divine Truth in the spiritual kingdom, in their proper order, see above in 9822, and the ephod was the outermost of the three garments, Aaron's holy garments being the ephod, the robe, and the checkered tunic. Not only does what is outermost contain inner things; but inner things also terminate in it. This applies to the human body, and therefore also applies to the heavens, to which aspects of the human body correspond. It applies similarly to truths and forms of good, for both these constitute the heavens.

[2] Since the ephod represented the most external part of the Lord's spiritual kingdom it was holier than all the other garments; and on it there was the breastplate containing the Urim and Thummim, by means of which answers from the Divine were given. The reason why the most external part is holier than the things within is that what is outermost contains all inner things in their proper order. It contains them in an outward form and in a connection which are so perfect that if what is outermost were taken away the things within would disintegrate; for the things within not only terminate there, but also exist together there. The truth of this may be recognized by people who know about the nature of things that succeed one another and those that exist together with one another, namely that those which succeed one another, that is, proceed and follow one another in their proper order, also stand together with one another at the last and lowest levels. Let end, cause, and effect exemplify this. The end is the first in order, the cause is the second, and the effect is the last and lowest, so that these too progress one after another. Yet within the effect, which is last, the cause at the same time manifests itself, as does the end within the cause. Consequently the effect is the completion of the inner or prior things, which have also been brought together in it and lodge there.

[3] The situation is similar with human will, thought, and action; will comes first, thought second, and action last. Action is also the effect that has the two prior or inner things existing together within it. For to the extent that action contains what the person thinks and what the person wills, inner things are contained in a form and in connection. This explains why the Word says that a person will be judged according to his deeds or works, which means that he will be judged according to his thought and will, for these are present within deeds as the soul is within its body. Now since inner things present themselves together in what is last and lowest, then if the order is perfect that which is last and lowest, as has been stated, is held to be holier than the inner things, because it is there that the holiness of the inner things exists in its fullness.

[4] Since inner things exist together in the last and lowest in the same way, as has been stated, as a person's thought and will - or, on a spiritual level, his faith and love - exist together in his deeds or works, John more than all the other disciples was loved by the Lord and leaned on His breast, John 13:23; 21:20, 22. This was because that disciple represented the works of charity, see Prefaces to Genesis 18, 22, and also 3934. This too shows why what is outermost or last within perfect order is holier than the things within if considered separately from it. For when the Lord is present in what is last and lowest He is at the same time present on all levels; and when He is present in it inner things are contained in their proper order, connection, and form, and are under His control and guidance, subject to His good will. This is the arcanum that was meant in 9360, as you may see.

[5] This then is the reason why the ephod, being representative of the last and lowest part of the Lord's spiritual kingdom, was held to be holier than the rest of the garments belonging to the priestly office. Therefore the ephod was the chief of the priestly vestments, being made from threads of gold in among the violet, purple, twice-dyed scarlet, and fine twined linen, Exodus 39:3, though the rest of the priests had ephods made of linen, 1 Samuel 2:18; 22:18. This goes to explain why the word 'ephod' stood for a priest's whole attire and why he was said 'to wear the ephod', meaning that he was a priest, 1 Samuel 2:28; 14:3. It also goes to explain why the breastplate was tied to the ephod and why answers were given through the Urim and Thummim there. That is to say, this vestment was a representative sign of the lowest part of the Lord's spiritual kingdom, and answers from God present themselves in things last and lowest; for they pass through all the inner levels one after another, declaring themselves on the last and lowest because they terminate there. The fact that answers were given when they wore the ephod is clear from 1 Samuel 23:6-13; 30:7-8, and also in Hosea,

The children of Israel sat many days with no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim 1 . Hosea 3:4.

'Teraphim' means answers from God, for in former times answers were given through them, Zechariah 10:2. Furthermore the word 'ephod' in the original language is derived from the root 'to enclose all inner things', as is evident from the meaning of that word in Exodus 29:5; Leviticus 8:7.

Poznámky pod čarou:

1. A plural Hebrew word denoting images

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