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1 Samuel 4

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1 Ja Saamueli sõna tuli kogu Iisraeli kätte. Ja Iisrael läks sõtta vilistite vastu; nad lõid leeri üles Eben-Eeseri juurde ja vilistid olid asunud leeri Afekasse.

2 Ja vilistid seadsid endid tapluseks Iisraeli vastu: aga kui taplus oli levinud, siis oli Iisrael mahalöödult vilistite ees; need lõid võitlusväljal maha ligi neli tuhat meest.

3 Kui rahvas tuli leeri, siis ütlesid Iisraeli vanemad: 'Mispärast laskis Issand meid täna vilistitel maha lüüa? Võtkem eneste juurde Issanda seaduselaegas Siilost, et ta tuleks meie keskele ja päästaks meid meie vaenlaste käest!'

4 Siis rahvas läkitas mehed Siilosse ja need tõid sealt ära keerubitel istuva vägede Issanda seaduselaeka; ja seal olid mõlemad Eeli pojad, Hofni ja Piinehas, Jumala seaduselaeka juures.

5 Ja kui Issanda seaduselaegas jõudis leeri, siis tõstis kogu Iisrael valju rõõmukisa, nõnda et maa kõmas.

6 Aga kui vilistid kuulsid hõiskamise kära, siis nad küsisid: 'Mis suur hõiskamise kära see on heebrealaste leeris?' Ja nad said teada, et Issanda laegas oli tulnud leeri.

7 Siis vilistid kartsid, sest nad ütlesid: 'Jumalad on tulnud leeri!' Ja nad ütlesid: 'Häda meile, sest seesugust ei ole iialgi varem juhtunud!

8 Häda meile! Kes päästab meid nende vägevate jumalate käest? Need on need jumalad, kes lõid Egiptust kõiksugu nuhtlustega kõrbes.

9 Kinnitage endid ja olge mehed, te vilistid, et te ei peaks teenima heebrealasi, nagu nemad teenisid teid! Olge mehed ja sõdige!'

10 Ja vilistid sõdisid ning Iisraeli löödi, nõnda et nad põgenesid igamees oma telki; ja kaotus oli väga suur, sest Iisraelist langes kolmkümmend tuhat jalameest.

11 Ja Jumala laegas võeti ära ning mõlemad Eeli pojad, Hofni ja Piinehas, said surma.

12 Aga keegi benjaminlane jooksis lahingust ära ja tuli selsamal päeval Siilosse, riided lõhki käristatud ja mulda pea peal.

13 Ja kui ta tuli, vaata, siis istus Eeli istmel tee kõrval valvates, sest ta süda värises Jumala laeka pärast; ja kui mees jõudis linna kuulutama, siis kisendas kogu linn.

14 Kui Eeli kuulis kisendushäält, siis ta küsis: 'Mis kära see on?' Siis ruttas mees ja tuli ning jutustas Eelile.

15 Eeli oli üheksakümmend kaheksa aastat vana ja ta silmad olid tuhmid, nõnda et ta enam ei näinud.

16 Ja mees ütles Eelile: 'Mina olen lahingust tulija. Ma põgenesin täna lahingust.' Ja tema küsis: 'Kuidas oli lugu, mu poeg?'

17 Siis kostis sõnumitooja ja ütles: 'Iisrael põgenes vilistite eest ja rahva kaotuski on suur. Ka su mõlemad pojad, Hofni ja Piinehas, on surnud ning Jumala laegas on ära võetud.'

18 Ja sündis, kui ta Jumala laegast nimetas, et Eeli kukkus istmelt värava kõrval tagurpidi, murdis oma kaela ja suri, sest mees oli vana ja raske; ta oli Iisraelile kohut mõistnud nelikümmend aastat.

19 Ja tema minia, Piinehasi naine, oli viimaseid päevi lapseootel; kui ta kuulis seda sõnumit, et Jumala laegas oli ära võetud ja ta äi ja mees surnud, siis ta varises kokku ja sünnitas, sest temale tulid sünnitusvaevad.

20 Ja otse ta suremise ajal ütlesid naised, kes seisid ta juures: 'Ära karda, sest sa oled sünnitanud poja!' Aga tema ei vastanud ega pannud tähelegi,

21 vaid pani poeglapsele nimeks Iikabod, et öelda: 'Au on Iisraelist lahkunud', sellepärast et Jumala laegas oli ära võetud, ning oma äia ja mehe pärast.

22 Ja ta ütles: 'Au on Iisraelist lahkunud, sest Jumala laegas on ära võetud.'

   

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Exploring the Meaning of 1 Samuel 4

Napsal(a) Garry Walsh

Although everyone in Israel knew that Samuel had been chosen as the Lord’s prophet, the Israelites still didn’t listen to his prophecy. As a result, there was a new battle between the army of Israel and the army of the Philistines. The Philistines won and about four thousand men of Israel died.

The Israelites were in great distress. They sent for the Ark of the Covenant, thinking that if they brought it from Shiloh to the battlefield, it would help bring the power of Jehovah into the battle, and help them win. The two sons of Eli the High Priest, Hophni and Phinehas, came along with the Ark. When the Ark reached the Israelite camp, the Israelites shouted with joy, and the Philistines became afraid. The Philistines knew that the Israelite God was surely with them, and they remembered His power from the plagues of Egypt. (See Exodus 7 and the following chapters.)

And yet, the Philistines were tough enemies. They didn’t want to be slaves to Israel, as Israel had been to them. They gathered their courage and defeated Israel in battle again, and even captured the Ark of the Covenant.

A messenger was sent to bring the bad news to Shiloh, where Eli was. Hophni and Phinehas were dead, and the Ark was in enemy hands. When he heard the news, the elderly Eli fell backwards from his seat and died. Phinehas' wife was pregnant, and when she heard the news of her husband’s death it crushed her spirit, and she died shortly after delivering a son that she named Ichabod. So just as the Lord had told Samuel, the priestly role was taken from Eli’s family.

Why was the Ark of the Covenant important? It contained two stone tablets, on which were written the Ten Commandments. These were written by the finger of God, and given to Moses on Mount Sinai. The Commandments represented the covenant between the Lord and people. They would be joined together through love and faith: God’s love for His people, and their love for Him. Love, faith in God and obedience to His message would forever bind them. The covenant is only fulfilled when people, individually and collectively, do what is written on those two tablets. (See True Christianity 285.)

In this story, the Israelites lost the Ark of the Covenant with the Ten Commandments. This symbolizes how we can lose our covenant with the Lord, our Creator. We are free to keep our covenant with the Lord and follow His laws, or to break it. This story shows us how breaking the covenant can be really destructive.

God, however, will never give up on us, and is always ready to come into our lives if we accept Him. In True Christianity 285, Swedenborg writes that God is always ready to keep His commandment with us, but we must use our free will to keep our commandment with Him. This is illustrated in a quote from Revelation 3:20: “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me.”

While this story is an example of a covenant with God described in the Old Testament of the Word, this relationship between God and His people (and, of course, with each one of us individually) is a theme throughout all of the Bible. The New Testament describes a new covenant that the Lord seeks to build with each of us.

In Swedenborg’s Writings we learn that the Philistines, whom the Israelites were battling, represent faith without charity. Both faith and charity are necessary to follow the Lord, and knowledge of what is right and true is not useful unless we apply it to our lives. If we don't apply it, this knowledge becomes sort of abstract, something that we remember but that isn't an ongoing part of our life. (See Arcana Coelestia 1197.)

Since Philistines represent knowledge without charity, perhaps this story is telling us that in order to keep our covenant with God, it is not enough to know what is required of us, what is written on the tables of stone. We must also act accordingly. When we both understand the commandments and practice them, then we are able to keep our covenant with God.

Ze Swedenborgových děl

 

Arcana Coelestia # 1197

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1197. 'From whom Pelishtim came forth' means the nation which came from these, and which means a knowledge of the cognitions of faith and charity. This is clear from the Word where they are mentioned many times. In the Ancient Church all were called Philistines who spoke much about faith and who asserted that salvation lay in faith, and yet possessed nothing of the life of faith. Consequently they more than any others were called uncircumcised, that is, devoid of charity. (For references to them as the uncircumcised, see 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20; and elsewhere.) Being such as they were they inevitably made cognitions of faith matters of memory, for cognitions of spiritual and celestial things, and the arcana of faith themselves, become purely matters of memory when a person who is acquainted with them is devoid of charity. Things of the memory are so to speak dead if the person is not such that he lives according to them from conscience. When he does live according to them from conscience things of the memory are in that case matters of life as well, and only then do they remain with him for his use and salvation following life in the body. Knowledge and cognitions are of no value to anyone in the next life, even though he may have known all the arcana that have ever been revealed, if they have made no impact on his life.

[2] Throughout the prophetical parts of the Word 'the Philistines' means people such as these, as they do in the historical sections of the Word, as when Abraham sojourned in the land of the Philistines and made a covenant with Abimelech, the king of the Philistines, Genesis 20:1-end; 21:22-end; 26:1-33. Because the Philistines here meant cognitions of faith, and because Abraham represented the celestial things of faith, he sojourned there and made a covenant with them. So likewise did Isaac, who represented the spiritual things of faith. But Jacob did not do so because he represented the external features of the Church.

[3] That 'the Philistines' means, in general, knowledge of the cognitions of faith, and in particular people who make faith and salvation reside in cognitions alone which they make matters of memory, becomes clear also in Isaiah,

Rejoice not, O Philistia, all of you, that the rod which smites you has been broken, for from the serpent's root will come forth an adder, and its fruit will be a flying prester. Isaiah 14:29

Here 'the serpent's root' stands for facts, 'an adder' for evil arising out of falsities based on facts. 'The fruits of a flying prester' is their works which, because they are the product of evil desires, are called 'a flying prester'

[4] In Joel,

What are you to Me, O Tyre and Sidon, and all the borders of Philistia? Are you rendering Me a recompense? Swiftly and speedily I will return your recompense upon your own head, inasmuch as you have taken My silver and My gold, and My good and desirable treasures you have carried into your temples, and have sold the sons of Judah and the sons of Jerusalem to the sons of the Javanites, 1 that you might remove them far away from their border. Joel 3:4-6.

What 'the Philistines' and the whole of Philistia, or 'all its borders', are used to mean here is plain. 'Silver' and 'gold' here are the spiritual and celestial things of faith, 'good and desirable treasures' cognitions of them. 'They carried them into their temples' means that they were in possession of them and proclaimed them. 'They sold the sons of Judah and the sons of Jerusalem' however means that they possessed no love and no faith. In the Word 'Judah' is the celestial element of faith, and 'Jerusalem' the spiritual element deriving from it, which were 'removed far away from their borders'. Further examples exist in the Prophets, such as Jeremiah 25:20; Jeremiah 47:1-end; Ezekiel 16:27, 57; 25:15-16; Amos 1:8; 19; Zephaniah 2:5; Psalms 87:4; and the people of Caphtor are mentioned in Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7.

Poznámky pod čarou:

1. i.e. the Greeks

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