Bible

 

1 Samuel 19

Studie

   

1 Et Saül parla à Jonathan son fils et à tous ses serviteurs de faire mourir David; mais Jonathan fils de Saül était fort affectionné à David.

2 C'est pourquoi Jonathan le fit savoir à David, et lui dit : Saül mon père cherche de te faire mourir; maintenant donc tiens-toi sur tes gardes, je te prie, jusqu'au matin, et demeure en quelque lieu secret, et te cache.

3 Et quand je me serai tenu auprès de mon père, je sortirai au champ où tu seras; car je parlerai de toi à mon père; et je verrai ce qu'il en sera, et te le ferai savoir.

4 Jonathan donc parla favorablement de David à Saül son père, et lui dit : Que le Roi ne pèche point contre son serviteur David, car il n'a point péché contre toi; et même ce qu'il a fait t'est fort avantageux.

5 Car il a exposé sa vie, et a frappé le Philistin, et l'Eternel a donné une grande délivrance à tout Israël, tu l'as vu, et tu t'en es réjoui; pourquoi donc pécherais-tu contre le sang innocent, en faisant mourir David sans cause?

6 Et Saül prêta l'oreille à la voix de Jonathan et jura : L'Eternel et vivant, si on le fait mourir.

7 Alors Jonathan appela David, et lui récita toutes ces choses. Et Jonathan amena David à Saül, et il fut à son service comme auparavant.

8 Et la guerre recommença, et David sortit et combattit contre les Philistins, et en fit un grand carnage, de sorte qu'ils s'enfuirent de devant lui.

9 Or l'esprit malin [envoyé] de l'Eternel fut sur Saül, comme il était assis dans sa maison, ayant sa hallebarde en sa main, et David jouait de sa main.

10 Et Saül cherchait de frapper David avec la hallebarde jusqu'à la paroi; mais il se glissa de devant Saül, qui frappa la paroi de la hallebarde : et David s'enfuit, et échappa cette nuit-là.

11 Mais Saül envoya des messagers en la maison de David, pour le garder, et le faire mourir au matin. Ce que Mical, femme de David lui apprit, en disant : Si tu ne te sauves, demain on te va faire mourir.

12 Et Mical fit descendre David par une fenêtre; et ainsi il s'en alla, et s'enfuit, et échappa.

13 Ensuite Mical prit un simulacre, et le mit au lit, et mit à son chevet une hure de poil de chèvre, et le couvrit d'un vêtement.

14 Et quand Saül envoya des gens pour prendre David, elle dit : Il est malade.

15 Saül envoya encore des gens pour prendre David, en [leur] disant : Apportez-le-moi dans son lit, afin que je le fasse mourir.

16 Ces gens donc vinrent, et voici, un simulacre était au lit, et la hure de poil de chèvre à son chevet.

17 [Et] Saül dit à Mical : Pourquoi m'as-tu ainsi trompé, et as-tu laissé aller mon ennemi, de sorte qu'il est échappé? Et Mical répondit à Saül : Il m'a dit : Laisse-moi aller; pourquoi te tuerais-je?

18 Ainsi David s'enfuit, et échappa, et s'en vint vers Samuel à Rama, et lui raconta tout ce que Saül lui avait fait. Puis il s'en alla avec Samuel, et ils demeurèrent à Najoth.

19 Et on le rapporta à Saül, en lui disant : Voilà, David est à Najoth en Rama.

20 Alors Saül envoya des gens pour prendre David, lesquels virent une assemblée de Prophètes qui prophétisaient, et Samuel, qui présidait sur eux, se tenait là; et l'esprit de Dieu vint sur les hommes envoyés par Saül, et eux aussi firent les prophètes.

21 Et quand on l'eut rapporté à Saül, il envoya d'autres gens, qui firent aussi les prophètes. Et Saül continua d'envoyer des gens pour la troisième fois, et ils firent aussi les prophètes.

22 Puis lui-même aussi alla à Rama, et vint jusqu'à la grande fosse qui est à Secu, et s'informa disant : Où sont Samuel et David? et on lui répondit : Les voilà à Najoth en Rama.

23 Et il s'en alla à Najoth en Rama; et l'esprit de Dieu fut aussi sur lui, et continuant son chemin il fit le prophète, jusqu'à ce qu'il fût venu à Najoth en Rama.

24 Il se dépouilla aussi de ses vêtements, et fit le prophète lui-même en la présence de Samuel; et se jeta par terre nu, tout ce jour-là, et toute la nuit. C'est pourquoi on dit : Saül aussi [est-]il entre les Prophètes?

   

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.