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1 Samuel 1

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1 Oli keegi mees, efratlane, Raamataim-Soofimist Efraimi mäestikust, Elkana nimi, Jerohami poeg, kes oli Elihu poeg, kes oli Tohu poeg, kes oli Suufi poeg.

2 Temal oli kaks naist: ühe nimi oli Hanna ja teise nimi oli Peninna; Peninnal oli lapsi, aga Hanna oli lasteta.

3 See mees läks igal aastal oma linnast kummardama ja ohverdama vägede Issandale Siilos; seal olid Issanda preestriteks kaks Eeli poega, Hofni ja Piinehas.

4 Ohverdamispäeval andis Elkana oma naisele Peninnale ja kõigile ta poegadele ja tütardele ohvrilihatükke.

5 Aga Hannale andis ta ühe nähtava osa, sest ta armastas Hannat, kuigi Issand oli sulgenud tema lapsekoja.

6 Ja teine naine, Peninna, solvas teda ka väga, et ta tunneks ennast alandatuna, sellepärast et Issand oli sulgenud ta lapsekoja.

7 Ja nõnda sündis aastast aastasse; iga kord, kui ta läks üles Issanda kotta, solvas Peninna teda nõnda, et ta nuttis ega söönud.

8 Siis küsis temalt ta mees Elkana: 'Hanna, miks sa nutad ja miks sa ei söö? Miks su süda on kurb? Kas ma pole sulle parem kui kümme poega?'

9 Ükskord pärast söömist ja joomist Siilos, kui preester Eeli istus istmel Issanda templi uksesamba juures, tõusis Hanna üles,

10 ja olles hinges kibestunud, palvetas ta Issanda poole ja nuttis väga.

11 Ja ta andis tõotuse ning ütles: 'Vägede Issand, kui sa tõesti vaatad oma teenija viletsusele ja mõtled minule ega unusta oma teenijat, vaid annad oma teenijale meessoost järglase, siis ma annan tema Issandale kogu ta eluajaks ja habemenuga ei puuduta ta pead!'

12 Ja kui ta nõnda Issanda ees kaua palvetas, pani Eeli tähele ta suud,

13 sest Hanna kõneles südames, üksnes ta huuled liikusid ja ta häält ei olnud kuulda; aga Eeli arvas, et ta oli joobnud.

14 Ja Eeli ütles temale: 'Kui kaua sa tahad olla joobnud? Lase enesest vein haihtuda!'

15 Aga Hanna vastas ning ütles: 'Ei, mu isand, ma olen vaimult rõhutud naine; veini ega vägijooki ei ole ma joonud, vaid ma olen oma hinge Issanda ees välja valanud.

16 Ära pea oma teenijat kõlvatuks naiseks, sellepärast et ma nii kaua kõnelesin oma suurtest soovidest ja meelekibedusest!'

17 Ja Eeli vastas ning ütles: 'Mine rahuga, küll Iisraeli Jumal täidab su palve, mis sa temalt palusid!'

18 Ja tema ütles: 'Leidku su teenija armu su silmis!' Siis läks naine oma teed ja sõi, ja ta nägu ei olnud enam kurb.

19 Ja nad tõusid hommikul vara ning kummardasid Issanda ees; siis nad läksid tagasi ja jõudsid koju Raamasse; Elkana ühtis oma naise Hannaga ja Issand pidas teda meeles.

20 Ja Hanna jäi lapseootele ning pärast päevade möödumist tõi ta ilmale poja ja pani temale nimeks Saamuel. 'Sest ma palusin teda Issandalt,' ütles Hanna.

21 Kui siis mees Elkana ja kogu ta pere läks Issandale ohverdama iga-aastast ohvrit ja oma tõotust,

22 Hanna ei läinud, sest ta ütles oma mehele: 'Alles siis, kui poiss on võõrutatud, viin ma tema, et ta võiks ilmuda Issanda palge ette ja jääda sinna igavesti.'

23 Ja ta mees Elkana ütles temale: 'Tee, nagu su silmis hea on, jää koju, kuni sa tema oled võõrutanud; Issand ainult kinnitagu oma sõna!' Ja naine jäi koju ning imetas oma poega, kuni ta tema võõrutas.

24 Ja ta viis tema enesega üles, kui ta tema oli võõrutanud, koos kolme härjavärsi, poole vaka jahu ja kruusi veiniga; ta viis tema Issanda kotta Siilosse, kuigi poiss oli alles nooruke.

25 Ja nad tapsid härjavärsi ning tõid poisi Eeli juurde.

26 Ja Hanna ütles: 'Oh, mu isand! Nii tõesti kui sa elad, mu isand, olen mina see naine, kes seisis siin su juures Issandat paludes.

27 Selle poisi pärast ma palusin ja Issand andis mulle mu palve peale, mida ma temalt palusin.

28 Seepärast annan minagi tema Issandale: kõigiks oma elupäeviks olgu ta antud Issandale!' Ja Saamuel kummardas seal Issandat.

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Arcana Coelestia # 7836

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7836. 'By the number of the souls, [each of them] according to the mouth of his eating, you shall make your count for the member of the flock' means making the good sufficient for innocence by filling it out with truths of good in the exact quantity needed for assimilating innocence. This is clear from the meaning of 'the number of the souls' as the exact quantity of the truths of good, since 'the number' in the Word has reference to truth, and 'a soul' to spiritual good; from the meaning of 'according to the mouth of his eating' as the amount needed for assimilating it, 'eating' meaning assimilating or making one's own, see 3168, 3517, 3596, 3832; and from the meaning of 'the member of the flock' as innocence, dealt with above in 7832. Making the good sufficient for innocence by filling it out is meant by the command to take from the house of an immediate neighbour the number that would be enough for the member of the flock, 'the house' meaning good, see above in 7873. When the expression 'the truth of good' is used here truth springing from good is meant. For when those who belong to the spiritual Church are being regenerated they are brought to the good of charity by means of the truth of faith; but once they have been brought to the good of charity, the truths born from it subsequently are called the truths of good.

[2] But how to understand these matters contained in this verse no one can possibly know unless he knows how the communities in heaven exist in relation to one another; for those communities were represented by the ways in which the children of Israel lived in association with one another according to tribes, families, and households. The communities of heaven are interrelated in a similar way, as follows: Heaven as a whole is one community, which the Lord governs as a single human being. The general communities there are the same in number as the members and various organs a person has, while the specific communities are the same in number as the component parts of each organ or member. And the individual communities are just so many as the smaller parts constituting larger ones. The truth of this is evident from the correspondences of the human being and of his members and various organs with the Grand Man, that is, with heaven, which have been described from experience at the ends of quite a number of chapters. From all this one may see what heaven is like so far as its organization into separate communities is concerned.

[3] But as regards what each community individually is like, it consists of a large number of angels who accord with one another in their types of good. The types of good are varying, for each one's good is peculiar to himself; yet those varying types of good that are in accord with one another are organized by the Lord into the kind of form in which they stand together as a single body of good. Such communities were represented by the fathers' houses among the children of Israel. This is the reason why the children of Israel were divided not only into tribes but also into families and households. And it is also why, when people are mentioned by name [in the Word], the names of their fathers are mentioned in order, right back to the tribe they belong to. It says, for example, of Samuel's father in 1 Samuel 1:11 that he was from Mount Ephraim, and that his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph; and 1 Samuel 9:1 states that Saul's father was from Benjamin, and that his name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a Jeminite man. 1 Similar details concerning very many other fathers are given. When such were mentioned it was to the end that heaven might know the particular nature of the kind of good represented by that father, as it derived in consecutive degrees from the first.

[4] In heaven furthermore, if a community is not complete as it ought to be, then new members are taken from elsewhere, from some neighbouring community, just the number that will complete the form of that good. As many are taken as are needed in each state and in the changes it undergoes; for the form of good varies as the state changes. It should nevertheless be recognized that in the third or inmost heaven - which is immediately above the heaven where those who are spiritual are, since these constitute the middle or second heaven - innocence reigns. For the Lord, who is perfect innocence, flows directly into that heaven.

[5] But in the second heaven, where those who are spiritual are, the Lord flows in with innocence indirectly, that is to say, by way of the third heaven. This inflow is the means by which the communities in the second heaven are organized or arranged into order in respect of their types of good. Therefore the inflow of innocence is what leads to changes in the states of good and to consequent variations of the patterns linking communities to one another there. From this it becomes clear how one ought to understand the contents of this verse in the internal sense, namely as follows: If someone's individual type of good is insufficient for innocence, it must be joined to the nearest good of truth, in order to make the good sufficient for the innocence by filling it out with truths of good in the exact quantity needed for assimilating innocence.

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1. i.e. a Benjaminite

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