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1 Toen bad Hanna en zeide: Mijn hart springt van vreugde op in den HEERE; mijn hoorn is verhoogd in den HEERE; mijn mond is wijd opengedaan over mijn vijanden; want ik verheug mij in Uw heil.

2 Er is niemand heilig, gelijk de HEERE; want er is niemand dan Gij, en er is geen rotssteen, gelijk onze God!

3 Maakt het niet te veel, dat gij hoog, hoog zoudt spreken, dat iets hards uit uw mond zou gaan; want de HEERE is een God der wetenschappen, en Zijn daden zijn recht gedaan.

4 De boog der sterken is gebroken; en die struikelden, zijn met sterkte omgord.

5 Die verzadigd waren, hebben zich verhuurd om brood, en die hongerig waren, zijn het niet meer; totdat de onvruchtbare zeven heeft gebaard, en die vele kinderen had, krachteloos is geworden.

6 De HEERE doodt en maakt levend; Hij doet ter helle nederdalen, en Hij doet weder opkomen.

7 De HEERE maakt arm en maakt rijk; Hij vernedert, ook verhoogt Hij.

8 Hij verheft den geringe uit het stof, en den nooddruftige verhoogt Hij uit den drek, om te doen zitten bij de vorsten, dat Hij hen den stoel der ere doe beerven; want de grondvesten des aardrijks zijn des HEEREN, en Hij heeft de wereld daarop gezet.

9 Hij zal de voeten Zijner gunstgenoten bewaren; maar de goddelozen zullen zwijgen in duisternis; want een man vermag niet door kracht.

10 Die met den HEERE twisten, zullen verpletterd worden; Hij zal in den hemel over hen donderen; de HEERE zal de einden der aarde richten, en zal Zijn Koning sterkte geven, en den hoorn Zijns Gezalfden verhogen.

11 Daarna ging Elkana naar Rama in zijn huis; maar de jongeling was den HEERE dienende voor het aangezicht van den priester Eli.

12 Doch de zonen van Eli waren kinderen Belials; zij kenden den HEERE niet.

13 Want de wijze dier priesters met het volk was, dat, wanneer iemand een offerande offerde, des priesters jongen kwam, terwijl het vlees kookte, met een drietandigen krauwel in zijn hand;

14 En sloeg in de teile, of in den ketel, of in de pan, of in den pot; al wat de krauwel optrok, dat nam de priester voor zich. Alzo deden zij aan al de Israelieten, die te Silo kwamen.

15 Ook eer zij het vet aanstaken, kwam des priesters jongen, en zeide tot den man, die offerde: Geef dat vlees om te braden voor den priester; want hij zal geen gekookt vlees van u nemen, maar rauw.

16 Wanneer nu die man tot hem zeide: Zij zullen dat vet als heden ganselijk aansteken, zo neem dan voor u, gelijk als het uw ziel lusten zal; zo zeide hij tot hem: Nu zult gij het immers geven, en zo niet, ik zal het met geweld nemen.

17 Alzo was de zonde dezer jongelingen zeer groot voor het aangezicht des HEEREN; want de lieden verachtten het spijsoffer des HEEREN.

18 Doch Samuel diende voor het aangezicht des HEEREN, zijnde een jongeling, omgord met den linnen lijfrok.

19 En zijn moeder maakte hem een kleinen rok, en bracht hem dien van jaar tot jaar, als zij opkwam met haar man, om het jaarlijkse offer te offeren.

20 En Eli zegende Elkana, en zijn huisvrouw, en zeide: De HEERE geve u zaad uit deze vrouw voor de bede, die zij den HEERE afgebeden heeft. En zij gingen naar zijn plaats.

21 Want de HEERE bezocht Hanna, en zij werd bevrucht, en baarde drie zonen en twee dochters; en de jongeling Samuel werd groot bij den HEERE.

22 Doch Eli was zeer oud, en hoorde al, wat zijn zonen aan gans Israel deden, en dat zij sliepen bij de vrouwen, die met hopen samenkwamen aan de deur van de tent der samenkomst.

23 En hij zeide tot hen: Waarom doet gij al zulke dingen, dat ik deze uw boze stukken hore van dit ganse volk?

24 Niet, mijn zonen; want dit is geen goed gerucht, dat ik hoor; gij maakt, dat het volk des HEEREN overtreedt.

25 Wanneer een mens tegen een mens zondigt, zo zullen de goden hem oordelen; maar wanneer een mens tegen den HEERE zondigt, wie zal voor hem bidden? Doch zij hoorden de stem huns vaders niet, want de HEERE wilde hen doden.

26 En de jongeling Samuel nam toe, en werd groot en aangenaam beide bij den HEERE en ook bij de mensen.

27 En er kwam een man Gods tot Eli, en zeide tot hem: Zo zegt de HEERE: Heb Ik Mij klaarlijk geopenbaard aan het huis uws vaders, toen zij in Egypte waren, in het huis van Farao?

28 En Ik heb hem uit alle stammen van Israel Mij ten priester verkoren, om te offeren op Mijn altaar, om het reukwerk aan te steken, om den efod voor Mijn aangezicht te dragen; en heb aan het huis uws vaders gegeven al de vuurofferen van de kinderen Israels.

29 Waarom slaat gijlieden achteruit tegen Mijn slachtoffer, en tegen Mijn spijsoffer, hetwelk Ik geboden heb in de woning; en eert uw zonen meer dan Mij, dat gijlieden u mest van het voornaamste van alle spijsoffers van Mijn volk Israel?

30 Daarom spreekt de HEERE, de God Israels: Ik had wel klaarlijk gezegd: Uw huis en uws vaders huis zouden voor Mijn aangezicht wandelen tot in eeuwigheid; maar nu spreekt de HEERE: Dat zij verre van Mij; want die Mij eren, zal Ik eren, maar die Mij versmaden, zullen licht geacht worden.

31 Zie, de dagen komen, dat Ik uw arm zal afhouwen, en den arm van uws vaders huis, dat er geen oud man in uw huis wezen zal.

32 En gij zult aanschouwen de benauwdheid der woning Gods, in plaats van al het goede, dat Hij Israel zou gedaan hebben; en er zal te genen dage een oud man in uw huis zijn.

33 Doch de man, dien Ik u niet zal uitroeien van Mijn altaar, zou zijn om uw ogen te verteren, en om uw ziel te bedroeven; en al de menigte uws huizes zal sterven, mannen geworden zijnde.

34 Dit nu zal u een teken zijn, hetwelk over uw beide zonen, over Hofni en Pinehas, komen zal: op een dag zullen zij beiden sterven.

35 En Ik zal Mij een getrouwen priester verwekken; die zal doen, gelijk als in Mijn hart en in Mijn ziel zijn zal; dien zal Ik een bestendig huis bouwen, en hij zal altijd voor het aangezicht Mijns Gezalfden wandelen.

36 En het zal geschieden, dat al wie van uw huis zal overig zijn, zal komen, om zich voor hem neder te buigen voor een stukje gelds, en een bolle broods, en zal zeggen: Neem mij toch aan tot enige priesterlijke bedienig, dat ik een bete broods moge eten.

   

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Apocalypse Explained # 279

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279. And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (See in the work on Heaven and Hell 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above n. 278. A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves.

[2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel:

Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezekiel 1:7).

Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70)

[3] In Hosea:

Return ye to Jehovah; say unto Him, Take away all iniquity, and accept good, and we will pay back the bullocks of our lips (Hosea 14:2).

What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.)

[4] In Amos:

Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3, 4).

Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity.

[5] In Malachi:

Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Malachi 4:2).

The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good.

[6] In Luke:

The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23).

He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy.

[7] In Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens (Jeremiah 34:18-20).

What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis:

Jehovah said to Abram, Take to thee an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria.

[9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jeremiah 46:20-21).

Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following in Hosea:

They have made a king, but not by Me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hosea 8:4-6).

This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (See Exodus 29:11, 12 seq.; Leviticus 4:3, 13; 8:15 seq.; 9:2; 16:3; 23:18; Numbers 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.

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