1 Samuel 20
1
Mutta Daavid pakeni Raaman Naajotista, tuli ja puhui Joonatanille: "Mitä minä olen tehnyt? Mitä vääryyttä, mitä syntiä minä olen tehnyt sinun isääsi vastaan, kun hän väijyy henkeäni?"
2
Tämä vastasi hänelle: "Pois se! Et sinä kuole. Katso, isäni ei tee mitään, suurta eikä pientä, ilmoittamatta minulle. Miksi sitten isäni salaisi minulta tämän? Ei ole niin."
3
Mutta Daavid vielä vakuutti vannoen ja sanoi: "Isäsi tietää, että minä olen saanut armon sinun silmiesi edessä; sentähden hän ajattelee: 'Älköön Joonatan saako tietää tätä, ettei hän tulisi murheelliseksi'. Mutta niin totta kuin Herra elää ja niin totta kuin sinä itse elät: on vain askel minun ja kuoleman välillä."
4
Niin Joonatan sanoi Daavidille: "Mitä sinä vain lausut toivovasi, sen minä sinulle teen".
5
Daavid sanoi Joonatanille: "Katso, huomenna on uusikuu, ja minun pitäisi istua aterioimassa kuninkaan kanssa; mutta salli minun mennä ja kätkeytyä ulos kedolle ylihuomeniltaan asti.
6
Jos isäsi kaipaa minua, niin sano: 'Daavid pyysi minulta, että saisi käväistä kaupungissaan Beetlehemissä, sillä koko suvulla on siellä jokavuotiset teurasuhrit'.
7
Ja jos hän sanoo: 'Hyvä on', niin voi palvelijasi olla rauhassa. Mutta jos hän vihastuu, niin tiedä, että hänellä on paha mielessä.
8
Tee siis laupeus palvelijallesi, koska olet ottanut palvelijasi Herran liittoon kanssasi. Mutta jos minussa on vääryys, niin surmaa sinä minut; sillä miksi sinä veisit minut isäsi eteen?"
9
Joonatan sanoi: "Pois se! Jos huomaan, että minun isälläni on paha mielessä sinua vastaan, niin minä sen varmasti sinulle ilmoitan."
10
Mutta Daavid sanoi Joonatanille: "Kunpa sitten joku ilmoittaisi minulle, antaako isäsi sinulle kovan vastauksen".
11
Joonatan sanoi Daavidille: "Tule, menkäämme ulos kedolle". Niin he menivät molemmat ulos kedolle.
12
Ja Joonatan sanoi Daavidille: "Minä vakuutan Herran, Israelin Jumalan, kautta, että koetan huomenna tai ylihuomenna tähän aikaan päästä selville isästäni; ja jos Daavidin asiat ovat hyvin, niin minä varmasti lähetän siitä tiedon ja ilmoitan sen sinulle.
13
Herra rangaiskoon Joonatania nyt ja vasta, jollen minä, jos isäni mielii tehdä sinulle pahaa, ilmoita sitä sinulle ja päästä sinua menemään rauhassa. Herra olkoon sinun kanssasi, niinkuin hän on ollut minun isäni kanssa.
14
Etkö sinäkin, jos minä silloin vielä elän, etkö sinäkin tee Herran laupeutta minulle, niin ettei minun tarvitse kuolla?
15
Ethän koskaan kiellä laupeuttasi minun suvultani, et silloinkaan, kun Herra hävittää Daavidin vihamiehet kaikki tyynni maan päältä?"
16
Niin Joonatan teki liiton Daavidin suvun kanssa. Ja Herra vaati koston Daavidin vihamiehiltä.
17
Ja Joonatan vannotti vielä Daavidin heidän keskinäisen rakkautensa kautta, sillä hän rakasti häntä niinkuin omaa sieluansa.
18
Ja Joonatan sanoi hänelle: "Huomenna on uusikuu, ja sinua kaivataan, kun paikkasi on tyhjä.
19
Mutta ylihuomenna mene nopeasti siihen paikkaan, johon kätkeydyit sinä päivänä, jona se teko tapahtui, ja istuudu Eselin kiven ääreen.
20
Niin minä ammun kolme nuolta sen laitaa kohti, niinkuin ampuisin maaliin.
21
Sitten minä lähetän palvelijan sanoen: 'Mene ja hae nuolet'. Jos minä silloin sanon palvelijalle: 'Katso, nuolet ovat takanasi, tännempänä, ota ne', niin tule kotiin, sillä silloin voit olla rauhassa eikä mitään ole tekeillä; niin totta kuin Herra elää.
22
Mutta jos minä sanon sille nuorelle miehelle näin: 'Katso, nuolet ovat edessäsi, sinnempänä', niin lähde, sillä Herra lähettää sinut pois.
23
Ja mitä minä ja sinä olemme keskenämme puhuneet, sen todistaja meidän välillämme, minun ja sinun, on Herra iankaikkisesti."
24
Niin Daavid kätkeytyi kedolle. Ja kun uusikuu tuli, istuutui kuningas aterialle.
25
Kuningas istui tavallisella istuimellansa, istuimella seinän vieressä. Ja Joonatan nousi seisomaan, ja Abner istuutui Saulin viereen. Mutta Daavidin paikka oli tyhjä.
26
Saul ei kuitenkaan sanonut mitään sinä päivänä, sillä hän ajatteli: "Jotakin on hänelle tapahtunut: hän ei liene puhdas; varmaankaan hän ei ole puhdas".
27
Mutta kun Daavidin paikka oli tyhjä seuraavanakin päivänä, toisena uudenkuun päivänä, sanoi Saul pojallensa Joonatanille: "Miksi ei Iisain poika ole eilen eikä tänään tullut aterialle?"
28
Joonatan vastasi Saulille: "Daavid pyysi minulta, että saisi mennä Beetlehemiin;
29
hän sanoi: 'Salli minun mennä, sillä meillä on suvun teurasuhrit kaupungissa, ja veljeni itse on käskenyt minut sinne; jos minä siis olen saanut armon sinun silmiesi edessä, niin päästä minut katsomaan veljiäni'. Sentähden hän ei ole tullut kuninkaan pöytään."
30
Silloin Saul vihastui Joonataniin ja sanoi hänelle: "Sinä säädyttömän naisen poika! Tiesinhän minä, että sinä olet mieltynyt Iisain poikaan, häpeäksi itsellesi ja häpeäksi äitisi hävylle.
31
Sillä niin kauan kuin Iisain poika elää maan päällä, et sinä eikä sinun kuninkuutesi ole turvassa. Lähetä nyt noutamaan hänet minun luokseni, sillä hän on kuoleman oma."
32
Joonatan vastasi isälleen Saulille ja sanoi hänelle: "Miksi hänet on surmattava? Mitä hän on tehnyt?"
33
Silloin Saul heitti keihään häntä kohti surmataksensa hänet. Niin Joonatan ymmärsi, että hänen isänsä oli päättänyt tappaa Daavidin.
34
Ja Joonatan nousi pöydästä, vihasta hehkuen, eikä syönyt mitään toisena uudenkuun päivänä, sillä hän oli murheissaan Daavidin tähden, koska hänen isänsä oli häväissyt tätä.
35
Seuraavana aamuna Joonatan lähti ulos kedolle, niinkuin hän oli sopinut Daavidin kanssa, ja hänellä oli mukanaan pieni poikanen.
36
Ja hän sanoi pojalle: "Juokse noutamaan nuolet, jotka minä ammun". Ja pojan juostessa hän ampui nuolen hänen ylitsensä.
37
Ja kun poika oli tulemassa siihen paikkaan, missä Joonatanin ampuma nuoli oli, huusi Joonatan pojalle ja sanoi: "Nuoli on edessäsi, sinnempänä".
38
Ja Joonatan huusi vielä pojalle: "Riennä nopeasti, älä seisahtele!" Niin Joonatanin poikanen otti nuolen ja tuli herransa luo.
39
Eikä poika tiennyt asiasta mitään; ainoastaan Joonatan ja Daavid tiesivät sen.
40
Ja Joonatan antoi aseensa pojalle, joka hänellä oli mukanaan, ja sanoi hänelle: "Mene ja vie nämä kaupunkiin".
41
Ja kun poika oli mennyt, nousi Daavid ylös etelän puolelta; ja hän lankesi kasvoilleen maahan ja kumartui kolme kertaa; ja he suutelivat toisiansa ja itkivät yhdessä; Daavid itki hillittömästi.
42
Ja Joonatan sanoi Daavidille: "Mene rauhassa. Niin on, kuin me molemmat olemme vannoneet Herran nimeen ja sanoneet: 'Herra on todistaja meidän välillämme, minun ja sinun, ja minun jälkeläisteni ja sinun jälkeläistesi välillä iankaikkisesti'. (H20:43) Sitten Daavid nousi ja lähti, mutta Joonatan palasi kaupunkiin.
Apocalypse Explained # 655
655. Where also our Lord was crucified, signifies by which, namely, by the evils and the falsities therefrom springing from infernal love, He was rejected and condemned. This is evident from this, that evils themselves and their falsities springing from infernal love are what reject and condemn the Lord. These evils and the falsities thence are signified by "Sodom and Egypt," therefore it is said of the city Jerusalem that it is thus "called spiritually," for "to be called spiritually Sodom and Egypt" signifies evil itself, and the falsity therefrom.
[2] The hells are divided into two kingdoms, over against the two kingdoms in the heavens; the kingdom over against the celestial kingdom is at the back, and those who are in it are called genii; this kingdom is what is meant in the Word by "devil;" but the kingdom that is over against the spiritual kingdom is in front, and those who are in it are called evil spirits; this kingdom is what is meant in the Word by "Satan." These hells, or these two kingdoms into which the hells are divided, are meant by "Sodom and Egypt." Whether it is said evils and the falsities therefrom, or these hells, it is the same, since from these all evils and all falsities therefrom ascend.
[3] That the Jews who were at Jerusalem crucified the Lord means that He was crucified by the evils and falsities therefrom which they loved; for all things recorded in the Word respecting the Lord's passion represented the perverted state of the church with that nation. For although they accounted the Word holy, yet by their traditions they perverted all things therein until there was no longer any Divine good or truth remaining with them, and when Divine good and Divine truth, which are in the Word, no longer remain, evils and falsities from infernal love succeed in their place, and these are what crucify the Lord. (That such things are signified by the Lord's passion may be seen above, n. 83, 195, 627. That the Lord is said "to be slain" signifies that he was rejected and denied, see above, n. 328; and that the Jews were such, see above, n. 122, 433, 619; and in The Doctrine of the New Jerusalem, n.248.)
[4] As it is here said "where our Lord was crucified," it shall be told what "crucifixion" (or hanging upon wood) signified with the Jews. They had two modes of capital punishment, crucifixion and stoning; and "crucifixion" signified a condemnation and curse because of the destruction of good in the church, and "stoning" signified a condemnation and curse because of the destruction of truth in the church. "Crucifixion" signified a condemnation and curse because of the destruction of good in the church, for the reason that "wood," upon which they were hung, signified good, and in the contrary sense evil, both pertaining to the will; and "stoning" signified a condemnation and curse because of the destruction of truth in the church, for the reason that "the stone," with which they were stoned, signified truth, and in the contrary sense falsity, both pertaining to the understanding; for all things instituted with the Israelitish and Jewish nation were representative, and thence significative. (That "wood" signifies good, and in the contrary sense evil, and that a "stone" signifies truth, and in the contrary sense falsity, may be seen in the Arcana Coelestia 643[1-4], 3720, 8354.) But as it has not been known heretofore why the Jews and Israelites had the punishment of the cross and the punishment of stoning, and it is important that it should be known, I will cite some confirmations from the Word to show that these two punishments were representative.
[5] That "hanging upon wood" or "crucifixion" was inflicted because of the destruction of good in the church, and that it thus represented the evil of infernal love, whence arises a condemnation and curse, can be seen from the following passages. In Moses:
If there be a stubborn and rebellious son, obeying not the voice of his father or mother, all the men of the city shall stone him with stones that he may die. And if there be in a man a crime and judgment of death, and he be put to death, thou shalt hang him upon wood; his carcass shall not remain overnight upon the wood, but burying thou shalt bury him the same day; for he that is hanged is a curse of God, and thou shalt not defile thy land (Deuteronomy 21:18, 20-23).
"Not obeying the voice of father or mother" signifies in the spiritual sense to live contrary to the precepts and truths of the church, therefore the penalty for it was stoning; "the men of the city who were to stone him" signify those who are in the doctrine of the church, "city" signifying doctrine. "If there be in a man a crime, a judgment of death, thou shalt hang him upon wood" signifies if one has done evil against the good of the Word and of the church; because this was a capital crime he was to be hung upon wood, for in the Word "wood" signifies good, and in the contrary sense evil; "his carcass shall not remain overnight upon the wood, but thou shalt bury him the same day," signifies lest there be a representative of eternal damnation; "thou shalt not defile thy land" signifies that this would be a cause of offense to the church.
[6] In Lamentations:
Our skins are become black like an oven because of the tempests of famine; they ravished the women in Zion, the virgins in the cities of Judah; their princes were hanged up by the hand, the faces of the elders are not honored, the young men they have led away to grind, and the boys stumble under the wood (Lamentations 5:10-13).
"Zion" means the celestial church, which is in the good of love to the Lord, which church the Jewish nation represented; "the virgins in the cities of Judah" signify the affections of truth from the good of love; "their princes were hanged up by the hand" signifies that truths from good were destroyed by falsities from evil; "the faces of the elders that were not honored" signify the goods of wisdom; "the young men who were led away to grind" signify the truths from good, "to grind" signifying to acquire falsities and to confirm them from the Word; "the boys stumble under the wood" signifies newborn goods perishing through evils.
[7] A "baker" as also "bread" signifies the good of love, and a "butler" as also "wine," the truth of doctrine, therefore:
The baker was hanged on account of his crime against king Pharaoh (Genesis 40:19-22; 41:13).
This may be seen explained in the Arcana Coelestia 5139-5169). Because "Moab" means those who adulterate the goods of the church, and "Baal-peor" signifies the adulteration of good, it came to pass that:
All the chiefs of the people were hung up before the sun, because the people committed whoredom with the daughters of Moab and bowed themselves down to their gods, and joined themselves to Baal-peor (Numbers 25:1-4).
"To commit whoredom with the daughters of Moab" signifies to adulterate the goods of the church; and "to be hung up before the sun" signifies a condemnation and curse because of the destruction of the good of the church.
[8] Because "Ai" signifies the knowledges of good, and in the contrary sense the confirmations of evil:
The king of Ai was hanged on wood, and afterwards thrown down at the entrance of the gate of the city, and the city itself was burned (Joshua 8:26-29).
And because "the five kings of the Amorites" signified evils and falsities therefrom destroying the goods and truths of the church,
Those kings were hanged by Joshua, and afterwards cast into the cave of Makkedah (Joshua 10:26, 27);
"the cave of Makkedah" signifying direful falsity from evil.
[9] Again, "to be hung upon wood or to be crucified" signifies the punishment of evil that destroys the good of the church, in Matthew:
Jesus said, I send unto you prophets, wise men, and scribes; and some of them shall ye kill, crucify, and scourge in your synagogues, and persecute them from city to city (Matthew 23:34).
All things the Lord spoke He spoke from the Divine, but the Divine things from which he spoke fell into the ideas of natural thought and consequent expressions according to correspondences, like these here and elsewhere in the Gospels; and as all the words have a spiritual sense, so in that sense prophets, wise men, and scribes, are not here meant, but instead of them the truth and good of doctrine and of the Word; for spiritual thought and speech therefrom, like that of angels, is without the idea of person; so a "prophet" signifies the truth of doctrine, "wise men" the good of doctrine, and "scribes" the Word from which is doctrine; from this it follows that "to kill" has reference to the truth of the doctrine of the church, which is meant by a "prophet;" "to crucify" has reference to the good of doctrine, which is meant by "a wise man," and "to scourge" has reference to the Word, which is meant by a "scribe;" thus "to kill" signifies to extinguish, "to crucify" to destroy, and "to scourge" to pervert. That they will wander from one falsity of doctrine into another is signified by "persecuting them from city to city," "city" signifying doctrine. This is the spiritual sense of these words.
[10] In the same:
Jesus said to the disciples that He must suffer at Jerusalem, and that the Son of man shall be delivered to the chief priests and scribes, and they shall condemn Him, and deliver Him up to the Gentiles to be mocked, to be scourged, and to be crucified; and the third day He shall rise again (Matthew 20:18, 19; Mark 10:32-34).
The spiritual sense of these words is that Divine truth, in the church where mere falsities of doctrine and evils of life reign, shall be blasphemed, its truth shall be perverted, and its good destroyed. "The Son of man" signifies Divine truth, which is the Word, and "Jerusalem" signifies the church where mere falsities and evils reign; "the chief priests and scribes" signify the adulterations of good and the falsifications of truth, both from infernal love; "to condemn Him and deliver Him to the Gentiles" signifies to assign Divine truth and Divine good to hell and to deliver them to the evils and falsities that are from hell, the "Gentiles" signifying the evils that are from hell and that destroy the goods of the church; "to be mocked, to be scourged, and to be crucified," signifies to blaspheme, falsify and pervert the truth, and to adulterate and destroy the good of the church and of the Word (as above); "and the third day He shall rise again" signifies the complete glorification of the Lord's Human.
[11] From this it can be seen what is signified in the spiritual sense by the Lord's crucifixion, also what is signified by the various mockings then connected with it, as that "they put a crown of thorns on His head," that "they smote Him with a reed," and also that "they spat in His face," with many other things related in the Gospels, this signifying that the Jewish nation treated Divine truth and good itself, which was the Lord, in a like heinous manner; for the Lord suffered the heinous state of that church to be represented in Himself; and this was also signified by:
His bearing their iniquities (Isaiah 53:11).
For it was a common thing for a prophet to take upon himself a representation of the heinous things of the church; thus the prophet Isaiah was commanded to go naked and barefoot three years, to represent the church as destitute of good and truth (Isaiah 20:3, 4); the prophet Ezekiel, bound in cords, laid siege to a tile on which Jerusalem was depicted, and ate a cake of barley made with the dung of an ox, to represent that the truth and good of the church was thus besieged by falsities and polluted by evils (Ezekiel 4:1-13); the prophet Hosea was commanded to take a harlot to himself for a woman, and children of whoredoms, to represent what the quality of the church was at that time (Hosea 1:1-11); with other like things. That this was "bearing the iniquities of the house of Israel" or the church is plainly declared in Ezekiel 4:5, 6. From this it can be seen that all things recorded concerning the passion of the Lord were representative of the state of the church at that time with the Jewish nation.
[12] Thus much respecting the punishment of "hanging upon wood or crucifixion." This is not the place to confirm from the Word that the other punishment, which was "stoning," signified a condemnation and curse because of the destroyed truth of the church, but it can be seen from the passages where "stoning" is mentioned (as in Exodus 21:28-33; Leviticus 24:10-17, 23; Numbers 15:32-37; Deuteronomy 13:10; 17:5-7; 22:20, 21, 24; Ezekiel 16:39-41; 23:45-47; Matthew 23:37; Luke 13:34; 20:6; John 8:7; 10:31, 32; and elsewhere).
