Bible

 

1 Samuel 15

Studie

   

1 Ja Saamuel ütles Saulile: 'Issand on mind läkitanud võidma sind kuningaks tema rahvale Iisraelile. Ja nüüd kuule Issanda sõnu.

2 Nõnda ütleb vägede Issand: Ma tahan kätte tasuda, mis Amalek tegi Iisraelile, astudes teel temale vastu, kui ta tuli Egiptusest.

3 Mine nüüd ja löö Amalekki ja kaota sootuks ära kõik, mis tal on, ja ära anna temale armu, vaid surma niihästi mehed kui naised, lapsed ja imikud, härjad ja lambad, kaamelid ja eeslid!'

4 Ja Saul hüüdis rahva kokku ning luges nad üle Telaimis: kakssada tuhat jalameest ja kümme tuhat Juuda meest.

5 Kui Saul tuli amalekkide linna alla, siis ta pani varitsejad orgu.

6 Ja Saul ütles keenlastele: 'Minge, lahkuge, minge ära amalekkide hulgast, et ma ei hävitaks teid koos nendega! Sest te tegite head kõigile Iisraeli lastele, kui nad tulid Egiptusest.' Ja keenlased lahkusid amalekkide hulgast.

7 Ja Saul lõi amalekke Havilast kuni Suuri teelahkmeni, mis on Egiptuse ees.

8 Ja ta võttis Agagi, Amaleki kuninga, elusalt vangi, aga kogu rahva hävitas ta mõõgateraga sootuks.

9 Aga Saul ja rahvas andsid armu Agagile ja parimaile lammastest, kitsedest ja veistest ning talledele ja kõigele, mis oli hea, ega tahtnud neid hävitada sootuks; aga kõik, mis oli väärtuseta ja väeti, nad hävitasid sootuks.

10 Siis tuli Saamuelile Issanda sõna, öeldes:

11 'Ma kahetsen, et ma olen Sauli kuningaks tõstnud, sest ta on taganenud minu järelt ega ole täitnud mu käsku.' Siis Saamuel kohkus ja kisendas kogu öö Issanda poole.

12 Ja Saamuel tõusis vara, et hommikul kohata Sauli; ja Saamuelile anti teada ning öeldi: 'Saul tuli Karmelisse ja vaata, ta püstitas enesele mälestussamba. Siis ta pöördus ümber ja jätkas teekonda alla Gilgalisse.'

13 Kui Saamuel jõudis Sauli juurde, ütles Saul temale: 'Issand õnnistagu sind! Mina olen Issanda käsku täitnud.'

14 Aga Saamuel küsis: 'Mis lammaste määgimine see on, mis mu kõrvu kostab, ja veiste ammumine, mida ma kuulen?'

15 Ja Saul vastas: 'Need on toodud amalekkide käest, sest rahvas säästis parimad lambad, kitsed ja veised, et neid ohverdada Issandale, su Jumalale; aga teised me oleme hävitanud sootuks.'

16 Siis ütles Saamuel Saulile: 'Jäta! Mina kuulutan sulle, mis Issand täna öösel mulle kõneles.' Ja Saul ütles temale: 'Räägi!'

17 Ja Saamuel ütles: 'Eks ole nõnda, et kuigi sa oled iseenese silmis pisike, oled sa ometi Iisraeli suguharudele peaks, sest Issand võidis sind Iisraelile kuningaks?

18 Issand läkitas sind teekonnale ja ütles: Mine ja hävita sootuks need patused amalekid ja sõdi nende vastu, kuni sa oled teinud neile lõpu!

19 Aga miks sa ei kuulanud Issanda häält, vaid kippusid saagi kallale ja tegid kurja Issanda silmis?'

20 Ja Saul vastas Saamuelile: 'Mina olen kuulnud Issanda häält ja olen käinud teed, kuhu Issand mind läkitas. Ma olen toonud Amaleki kuninga Agagi ja olen hävitanud amalekid sootuks.

21 Aga rahvas võttis saagist lambaid, kitsi ja veiseid, parima osa hävitamisele kuuluvast, et ohverdada seda Gilgalis Issandale, su Jumalale.'

22 Siis ütles Saamuel: 'Ons Issandal sama hea meel põletus- ja tapaohvreist kui Issanda hääle kuuldavõtmisest? Vaata, sõnakuulmine on parem kui tapaohver, tähelepanu parem kui jäärade rasv.

23 Sest vastupanu on otsekui nõiduse patt, tõrksus ebajumalate ja teeravite teenistus. Et sa oled hüljanud Issanda sõna, siis hülgab temagi sinu kui kuninga.'

24 Ja Saul ütles Saamuelile: 'Ma olen pattu teinud, sest ma olen astunud üle Issanda käsust ja sinu sõnadest, sellepärast et ma kartsin rahvast ja kuulasin nende häält.

25 Aga anna nüüd ometi mulle mu patt andeks ja pöördu koos minuga tagasi, et saaksin kummardada Issandat!'

26 Aga Saamuel ütles Saulile: 'Mina ei tule sinuga tagasi, sest sa oled hüljanud Issanda sõna ja Issand hülgab sinu, nõnda et sa enam ei või olla Iisraeli kuningas.'

27 Kui Saamuel pöördus minekule, siis haaras Saul kinni ta kuuehõlmast, nõnda et see rebenes.

28 Ja Saamuel ütles talle: 'Issand on täna rebinud Iisraeli kuningriigi sinult ja andnud su ligimesele, kes on sinust parem.

29 Jah, Iisraeli Hiilgus ei valeta ega kahetse, sest ta ei ole inimene, et ta kahetseb.'

30 Ta vastas: 'Ma olen pattu teinud! Aga osuta nüüd ometi mulle seda au mu rahva vanemate ja Iisraeli ees ja tule koos minuga tagasi, et saaksin kummardada Issandat, su Jumalat!'

31 Siis Saamuel pöördus tagasi Sauli järel ja Saul kummardas Issandat.

32 Ja Saamuel ütles: 'Tooge mu juurde Agag, Amaleki kuningas!' Ja Agag tuli rõõmsasti ta juurde; Agag ütles: 'Küllap surmakibedus on kadunud!'

33 Aga Saamuel ütles: 'Nõnda kui sinu mõõk tegi naised lastetuks, nõnda jääb su ema naiste hulgas lastetuks!' Ja Saamuel raius Agagi tükkideks Issanda ees Gilgalis.

34 Siis Saamuel läks Raamasse ja Saul läks koju Sauli Gibeasse.

35 Ja Saamuel ei näinud enam Sauli kuni oma surmani, siiski leinas Saamuel Sauli. Aga Issand kahetses, et ta oli teinud Sauli Iisraeli kuningaks.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4111

Prostudujte si tuto pasáž

  
/ 10837  
  

4111. 'And Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'. This is clear from the meaning of 'stealing' here as taking away that which is cherished and holy, and so changing the state; from the meaning of 'the teraphim' as truths, dealt with below; and from the meaning of 'father', who in this case is Laban, as the good meant by him, dealt with already. 'Father' too means good, 3703. From this it is evident that 'Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'.

[2] What is implied in all this may be seen from the state in which spirits dwell when they are being separated. The states of good and truth in which spirits dwell are determined by the communities they are in, for as shown already, all thought flows in through others, doing so most immediately through those in whose community they are at the time. When therefore they are removed from one community and sent into another the states of their thoughts and affections are changed, and so therefore are the states of truth and good in which they dwell. If however they are sent into communities unlike themselves they take no delight in it, and consequently feel coerced; and therefore they are separated from them and taken to communities which are like themselves. This explains why the evil are unable to be present in and to stay among communities of the good, or the good to do so among communities of the evil, and also why all spirits and angels are distinguished into separate communities in accordance with those affections that belong to love. But every affection belonging to love contains many and varying features, 3078, 3189, 4005, though one feature is predominant. Each spirit therefore is capable of being in a number of communities, but he strives to get to the one in which his predominant affection reigns, and to which at length he is brought.

[3] As regards the good meant by 'Laban' and a change in the state of that good, as long as it was present with the good represented by 'Jacob' it was closer to the Divine; for 'Jacob' means that good within the Natural, and being closer to the Divine was also at that time in a more perfect state of truth and good. But when it was separated from it, it entered another state as regards truth and good, for in general changes of state in the next life are nothing else than movements towards the Divine or away from the Divine. This then shows what is understood by a change of state when the good meant by 'Laban' was separated.

[4] The reason why 'Rachel stole the teraphim which belonged to her father' means a change of state as regard truth is that by 'the teraphim' are meant his gods, as is evident from what follows below. For in verse 30 Laban says to Jacob, 'Why did you steal my gods?' and in verse 32 Jacob replies, 'Anyone with whom you find your gods shall not live in the presence of our brothers'. In the internal sense 'gods' means truths, which is also the reason why the name 'God' is used in the Word when truth is the subject, see 2586, 2769, 2807, 2822.

[5] The teraphim were idols which were used when people consulted God or asked Him something. And because the replies which they received were to those people Divine truths, truths were therefore meant by them, as in Hosea,

The children of Israel sat many days with no king and with no prince and with no sacrifice, nor ephod and teraphim. Hosea 3:4.

'Ephod and teraphim' stands for Divine truths which they received through the replies given, for when they asked God something they also put on the ephod, 1 Samuel 23:9-12. In Zechariah,

The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity. Zechariah 10:2.

Here too 'the teraphim' stands for replies, but in that state iniquitous ones.

[6] And because 'the teraphim' had this kind of meaning, some also had them in their houses, even though this was forbidden. One such person was Micah, in the Book of Judges,

Micah had a house of God and he made an ephod and teraphim, and he consecrated 1 one of his sons to be his priest. And some of the Danites said to their brethren, Do you know that in these houses there is an ephod and teraphim, and a graven image and a molten image? And when they had entered Micah's house and took the graven image, the ephod and the teraphim, and the molten image... And the priest's heart was glad, 2 and he took the ephod and the teraphim, and the graven image. And Micah pursued the children of Dan, then he said, You have taken my gods which I made, and the priest, and have gone away. What have I more? Judges 17:5; 18:14, 18, 20, 24.

Michal too, David's wife, had them, as described in 1 Samuel,

Michal, David's wife, took the teraphim, and placed them in the bed and covered them over with a garment. Saul's messengers came, but behold, the teraphim were in the bed. 1 Samuel 19:13, 16.

The fact that they were however idols which were forbidden is evident from what is said in reference to them in 1 Samuel 15:23; 2 Kings 23:24; Ezekiel 21:21.

Poznámky pod čarou:

1. literally, filled the hand

2. literally, good

  
/ 10837  
  

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