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2 Saamuel 7

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1 Kord kui kuningas istus oma kojas ja Issand oli andnud temale rahu kõigist ta vaenlasist ümberkaudu,

2 ütles kuningas prohvet Naatanile: 'Vaata ometi, mina elan seedripuust kojas, aga Jumala laegas asub telgiriide all!'

3 Ja Naatan ütles kuningale: 'Mine tee kõik, mis sul südame peal on, sest Issand on sinuga!'

4 Aga selsamal ööl sündis, et Naatanile tuli Issanda sõna, kes ütles:

5 'Mine ja ütle mu sulasele Taavetile: Nõnda ütleb Issand: Kas sina tahad ehitada mulle elamiseks koja?

6 Sest ma pole kojas elanud alates päevast, mil ma tõin Iisraeli lapsed Egiptusest välja, kuni tänapäevani, vaid ma olen rännanud telkelamus.

7 Kus ma ka iganes kõigi Iisraeli lastega olen käinud, kas olen ma sõnagi lausunud mõnele Iisraeli suguharudest, keda ma olen käskinud oma Iisraeli rahvast karjasena hoida, ja öelnud: Mispärast te ei ehita mulle seedripuust koda?

8 Ja nüüd ütle mu sulasele Taavetile nõnda: Nõnda ütleb vägede Issand: Ma olen sind võtnud karjamaalt lammaste ja kitsede järelt, et sa oleksid vürstiks mu rahvale Iisraelile.

9 Ja ma olen sinuga olnud kõikjal, kus sa oled käinud, ja olen sinu eest hävitanud kõik su vaenlased. Ma tahan teha sinu nime suureks, võrdseks suurimate nimedega maa peal.

10 Ja ma tahan määrata paiga oma Iisraeli rahvale ja teda nõnda istutada, et ta võib elada oma kohal ega pea enam kartma; ja pöörased inimesed ei tohi teda enam vaevata nagu varem

11 ja nagu sel ajal, kui ma seadsin kohtumõistjaid oma Iisraeli rahvale; ja ma annan sulle rahu kõigist su vaenlasist. Ja Issand kuulutab sulle, et Issand annab sulle järeltuleva soo.

12 Kui su päevad täis saavad ja sa puhkad koos oma vanematega, siis ma lasen pärast sind tõusta sinu järglase, kes tuleb välja sinu niudeist, ja ma kinnitan tema kuningriigi.

13 Tema ehitab mu nimele koja ja mina kinnitan tema kuningriigi aujärje igaveseks ajaks.

14 Mina tahan olla temale isaks ja tema peab olema mulle pojaks! Kui ta eksib, siis ma karistan teda inimeste vitsaga ja inimlaste nuhtlustega.

15 Aga mu heldus ei lahku temast, nõnda nagu ma selle ära võtsin Saulilt, kelle ma kõrvaldasin su eest.

16 Ja su sugu ning su kuningriik püsivad su ees igavesti, su aujärg on kinnitatud igaveseks.'

17 Nõnda nagu olid kõik need sõnad ja nõnda nagu oli kogu see nägemus, nõnda kõneles Naatan Taavetile.

18 Siis kuningas Taavet läks ja astus Issanda ette ning ütles: 'Issand, mu Jumal, kes olen mina ja kes on mu sugu, et sa mind senini oled saatnud?

19 Aga sedagi on olnud vähe su silmis, Issand Jumal, ja seepärast oled sa rääkinud oma sulase soole ta tulevikust, ja see on õpetus inimesele, Issand Jumal!

20 Ja mida Taavet sulle veel rohkem peaks kõnelema? Sa ju tunned oma sulast, Issand Jumal!

21 Oma sõna pärast ja Oma südame järgi oled sa talitanud, kõiki neid suuri asju Oma sulasele teatavaks tehes.

22 Seepärast oled sina, Issand Jumal, suur. Sest ükski pole sinu sarnane ega ole ka muud Jumalat kui sina, kõige selle põhjal, mida me oma kõrvaga oleme kuulnud.

23 Ja kes on nagu sinu rahvas, nagu Iisrael, ainus rahvas maa peal, keda Jumal ise on käinud enesele rahvaks lunastamas, et teha enesele nime ja nende ees korda saata suuri ja kardetavaid tegusid? Sina ajasid ju ära oma rahva eest, keda sa enesele Egiptusest lunastasid, rahvad ja nende jumalad.

24 Ja sa oled enesele kinnitanud oma Iisraeli rahva, rahvaks sulle igaveseks ajaks. Ja sina, Issand, oled saanud neile Jumalaks.

25 Ja nüüd, Issand Jumal, kinnita igaveseks sõna, mis sa oma sulase ja tema soo kohta oled rääkinud! Ja tee nõnda, nagu sa oled rääkinud!

26 Siis saab su nimi igavesti suureks ja öeldakse: Vägede Issand on Iisraeli Jumal! Ja sinu sulase Taaveti sugu seisab kindlalt su ees.

27 Sest sina, vägede Issand, Iisraeli Jumal, oled oma sulase kõrvale ilmutanud ja öelnud: Mina annan sulle järeltuleva soo. Seepärast on su sulane leidnud julguse sind paluda selle palvega.

28 Ja nüüd, Issand Jumal! Sina oled Jumal ja sinu sõnad on tõde ja sa oled oma sulasele lubanud seda head;

29 alusta siis nüüd ja õnnista oma sulase sugu, et see jääks igavesti sinu ette! Sest sina, Issand Jumal, oled rääkinud ja sinu õnnistusega õnnistatakse su sulase sugu igavesti.'

   

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Arcana Coelestia # 2959

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2959. 'The land [is worth] four hundred shekels of silver' means the price of redemption by means of truth. This is clear from the meaning of 'four hundred shekels', dealt with below, and from the meaning of 'silver' as truth, dealt with in 1551, 2048, 2937. The reason 'four hundred shekels' means the price of redemption is that 'four hundred' means vastation and 'a shekel' price. What vastation is, see 2455 (end), 2682, 2694, 2699, 2702, 2704, where it is shown that there are two types of vastation. The first takes place when the Church altogether ceases to exist, that is, when there is no longer any charity or faith. At that point the Church is said to be vastated or laid waste. The second takes place when those who belong to the Church are reduced to a state of ignorance and also of temptation, for the reason that the evils and falsities residing with them are to be set apart and so to speak dissipated. Those who emerge from this vastation are those who are specifically called the redeemed, for at that point they are taught the goods and truths of faith, and are reformed and regenerated by the Lord, as shown in the paragraphs quoted. Now since the number four hundred, when used to specify a period of time - such as four hundred years - means the duration and also the state of vastation, so that same number, when used to specify the number of shekels, means the price of redemption; and when the word 'silver' is mentioned together with this number, the price of redemption by means of truth is meant.

[2] That 'four hundred years' means the duration and the state of vastation becomes clear also from what Abraham was told,

Jehovah said to Abraham, 1 Know for sure that your seed will be strangers in a land not theirs. And they will serve them, and these will afflict them for four hundred years. Genesis 15:13.

There it may be seen that 'four hundred years' is used to mean the duration of the stay of the children of Israel in Egypt. Yet it is not the duration of their stay in Egypt that is meant but something that is not evident to anyone except from the internal sense. This becomes clear from the fact that the duration of the stay of the children of Israel in Egypt was no more than half the stated period, as becomes quite clear from the descendants of Jacob down to Moses. For the facts are that Levi was descended from Jacob, Kohath from Levi, Amram from Kohath, and Aaron and Moses from Amram, Exodus 6:16-20; Levi and his son Kohath went down to Egypt together with Jacob, Genesis 46:11; and Moses came two generations later, and was eighty years old when he spoke to Pharaoh, Exodus 7:7. These facts show that the period of time from Jacob's entry into Egypt until his sons' departure from that land was approximately two hundred and fifteen years.

[3] That 'four hundred' is used in the Word to mean something other than its numerical value in the historical sense is clearer still from its being said that

The length of time that the children of Israel dwelt in Egypt was four hundred and thirty years, and at the end of the four hundred and thirty years, it happened on that same day, that all the armies of Jehovah went out of the land of Egypt. Exodus 12:40-41.

The duration of the stay of the children of Israel in that land was in fact only half that number of years; but it was from Abraham's entry into Egypt that the four hundred and thirty years were measured. Consequently what is said at this point in Exodus is for the sake of the internal sense Lying within those words. In the internal sense the sojourn of the sons of Jacob in Egypt represents and means the vastation of the Church, the state and duration of which are described by the number four hundred and thirty years. Thirty describes the state of vastation of the sons of Jacob as being no vastation at all, for they were such as could not be reformed through any state of vastation (for the meaning of the number thirty, see 2276); and 'four hundred years' represents the general state of vastation of those who belonged to the Church.

[4] Those therefore who come out of that vastation are referred to as the redeemed, as is also evident from the words addressed to Moses,

Therefore say to the children of Israel, I am Jehovah, and I will bring you out from beneath the burdens of Egypt, and I will rescue you from their slavery, and I will redeem you with an outstretched arm, and with great judgements. Exodus 6:6.

And elsewhere,

Jehovah has brought you out by means of a mighty hand, and redeemed you from the house of slaves, from the hand of Pharaoh king of Egypt. Deuteronomy 7:8; 13:5.

And elsewhere,

You shall remember that you were a slave in the land of Egypt, but Jehovah your God redeemed you. Deuteronomy 15:15; 24:18.

In Samuel,

Your people whom You redeemed for Yourself from Egypt. 2 Samuel 7:23.

Since those who emerge from the state of vastation are referred to as the redeemed, 'four hundred shekels' therefore means the price of redemption.

[5] As regards 'a shekel' meaning the price or valuation, this is clear from the following places in the Word: In Moses,

All your valuations shall be according to the shekel of holiness. Leviticus 27:25.

And elsewhere,

If a soul commits a trespass and has sinned inadvertently in the holy things of Jehovah, he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock, according to your valuation in silver shekels, according to the shekel of holiness. Leviticus 5:15.

From this it is evident that 'a shekel' means the price or valuation. It is called 'the shekel of holiness' because the price or valuation has regard to truth and good from the Lord - truth and good from the Lord being, within the Church, holiness itself. Consequently it is called 'the shekel of holiness' many times elsewhere, as in Exodus 30:24; Leviticus 27:3; Numbers 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16.

[6] That 'a shekel' is the price of what is holy is quite evident in Ezekiel when the holy land and the holy city are the subject. There the shekel is referred to as follows,

The shekel there shall be twenty gerahs; twenty shekels, twenty-five shekels, fifteen shekels, shall be your maneh (pound). Ezekiel 45:12.

Anyone may see that here 'shekel', 'pound', and the numbers mentioned mean holy things, that is, good and truth, for the holy land and the holy city or new Jerusalem, which are the subject there, mean nothing else than the Lord's kingdom where neither shekel, nor gerahs, nor pound, nor the numbering of them occurs. But the number itself, from the meaning it has in the internal sense, determines the valuation or price of good and truth.

[7] In Moses it is said that every man (vir) should give a ransom for his soul, so that there would be no plague. He had to give half a shekel, according to the shekel of holiness, a shekel being twenty gerahs. Half a shekel was to be the thruma (offering) to Jehovah, Exodus 30:12-13. Here ten gerahs, which make half a shekel, are remnants which are received from the Lord. Remnants are goods and truths stored away with a person - such remnants, being meant by 'ten', see 576, 1738, 1906, 2284. That remnants are goods and truths from the Lord that are stored away with a person, see 1906, 2284. Consequently they are also called 'the thruma (or offering) to Jehovah', and it is said that by means of this a soul will be redeemed. The reason it is stated several times that a shekel was twenty gerahs, as in these verses from Exodus, and also in Leviticus 27:25; Numbers 3:47; 18:16; and elsewhere, is that the shekel of twenty gerahs means the valuation of the good preserved in remnants - twenty meaning the good preserved in remnants, see 2280. Also therefore a shekel was a weight according to which the price of both gold and silver was determined, Genesis 24:22; Exodus 38:24; Ezekiel 4:10; 45:12 - the price of gold because 'gold' means good, 113, 1551, 1552, and the price of silver because 'silver' means truth, 1551, 2048. From this it is now evident that 'the land [is worth] four hundred shekels of silver' means the price of redemption by means of truth. The reason it is called 'the land' is that the spiritual Church is the subject, which is reformed and regenerated by means of truth received from the Lord, 2954. That 'the land' means the Church, see 662, 1066, 1068, 1262, 1733, 1850, 2117, 2118 (end).

Poznámky pod čarou:

1. In Genesis 15 the patriarch's name is still Abram.

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