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1 Samuel 24

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1 Puis David monta de là, et demeura dans les lieux forts de Hen-guédi.

2 Et quand Saül fut revenu de la poursuite des Philistins, on lui fit ce rapport, disant : Voilà David au désert de Hen-guédi.

3 Alors Saül prit trois mille hommes d'élite de tout Israël, et il s'en alla chercher David et ses gens, jusques sur le haut des rochers des chamois.

4 Et Saül vint aux parcs des brebis auprès du chemin, où il y avait une caverne en laquelle il entra pour ses nécessités; et David et ses gens se tenaient au fond de la caverne.

5 Et les gens de David lui dirent : Voici le jour dont l'Eternel t'a dit : Voici, je te livre ton ennemi entre tes mains, afin que tu lui fasses selon qu'il te semblera bon. Et David se leva, et coupa tout doucement le pan du manteau de Saül.

6 Après cela David fut touché en son cœur de ce qu'il avait coupé le pan [du manteau] de Saül.

7 Et il dit à ses gens : Que l'Eternel me garde de commettre une telle action contre mon Seigneur, l'Oint de l'Eternel, en mettant ma main sur lui; car il est l'Oint de l'Eternel.

8 Ainsi David détourna ses gens par ses paroles, et il ne leur permit point de s'élever contre Saül. Puis Saül se leva de la caverne, et s'en alla son chemin.

9 Après cela David se leva, et sortit de la caverne, et cria Après Saül, en disant : Mon Seigneur le Roi! et Saül regarda derrière lui, et David s'inclina le visage contre terre, et se prosterna.

10 Et David dit à Saül : Pourquoi écouterais-tu les paroles des gens qui disent : Voilà, David cherche ton mal?

11 Voici, aujourd'hui tes yeux ont vu que l'Eternel t'avait livré aujourd'hui en ma main dans la caverne, et on m'a dit que je te tuasse; mais je t'ai épargné, et j'ai dit : Je ne porterai point ma main sur mon Seigneur; car il est l'Oint de l'Eternel.

12 Regarde donc, mon père, regarde, dis-je, le pan de ton manteau qui est en ma main; car quand je coupais le pan de ton manteau, je ne t'ai point tué. Sache et connais qu'il n'y a point de mal ni d'injustice en ma main; et que je n'ai point péché contre toi; et cependant tu épies ma vie pour me l'ôter.

13 L'Eternel sera juge entre moi et toi, et L'Eternel me vengera de toi, mais ma main ne sera point sur toi.

14 C'est des méchants que vient la méchanceté, comme dit le proverbe des anciens; c'est pourquoi ma main ne sera point sur toi.

15 Après qui est sorti un Roi d'Israël? qui poursuis-tu? un chien mort, une puce?

16 L'Eternel donc sera juge, et jugera entre moi et toi; et il regardera et plaidera ma cause, et me garantira de ta main.

17 Or il arriva qu'aussitôt que David eut achevé de dire ces paroles à Saül, Saül dit : N'est-ce pas là ta voix, mon fils David? et Saül éleva sa voix, et pleura.

18 Et il dit à David : Tu es plus juste que moi; car tu m'as rendu le bien pour le mal que je t'ai fait,

19 Et tu m'as fait connaître aujourd'hui comment tu as usé de gratuité envers moi, car l'Eternel m'avait livré entre tes mains, et cependant tu ne m'as point tué.

20 Or qui est-ce qui ayant trouvé son ennemi, le laisserait aller sans lui faire du mal? que l'Eternel donc te rende du bien, pour ce que tu m'as fait aujourd'hui.

21 Et maintenant voici, je connais que certainement tu régneras et que le Royaume d'Israël sera ferme entre tes mains.

22 C'est pourquoi maintenant jure-moi, par l'Eternel, que tu ne détruiras point ma race après moi, et que tu n'extermineras point mon nom de la maison de mon père.

23 Et David le jura à Saül, et Saül s'en alla en sa maison; et David et ses gens montèrent dans le lieu fort.

   

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Arcana Coelestia # 9825

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9825. 'And a robe' means Divine Truth there in its inward form. This is clear from the meaning of 'a robe' as the middle of the spiritual kingdom, thus the actual truth that is there. For Aaron's garments represented the Lord's spiritual kingdom, 9814, and so represented the forms of truth present in their proper order there, 9822; and since that kingdom was divided into three degrees - the inmost, the middle, and the outermost - 'the robe' was a sign of what belongs in the middle of that kingdom. That kingdom was divided into three degrees because the inmost part there is in touch with the celestial [heaven], and the outermost with the natural; and the middle part thereby draws equally on both. Indeed for anything to be perfect it must be divided into three degrees. This is so with heaven, and it is so with the forms of good and truth there. As is well known, there are three heavens; consequently there are three degrees of good and truth there. Each heaven too is divided into three degrees. The inmost part of it must be in direct touch with what lies above, and the outermost with what lies below, and so the middle through them with what lies both above and below, all of which brings perfection to that heaven. The situation is just the same with a person's interiors. These in general have been divided into three degrees - into celestial, spiritual, and natural. And each of these has in like manner been divided into its own three degrees. For a person who has the good of faith and love to the Lord within him is heaven in the smallest form it takes, corresponding to the largest, 9279. The situation is also the same in everything belonging to the natural order. The natural level of a person too has been divided into three degrees, see 4570, as generally have all things present in him on interior and exterior levels, 4154. The reason why this should be so is that end, cause, and effect must be present everywhere. The end must be that which is inmost, the cause that which comes in the middle, and the effect that which is last, if a thing is to be perfect. This is why 'three' in the Word means what is complete from beginning to end, 2788, 4495, 7715, 9198, 9488, 9489. From all this people may know why Aaron's holy garments consisted of an ephod, a robe, and a tunic, and that the ephod represented the outermost part there, the robe the middle, and the tunic the inmost.

[2] Since the robe represented the middle in the spiritual kingdom, and the middle draws on both the other parts, this robe stood in a representative sense for that very kingdom, as in the first Book of Samuel,

Samuel turned to go away, but Saul took hold of the skirt of his robe, and it was torn away. Consequently Samuel said to him, Jehovah will tear away the kingdom of Israel from upon you this day, and He has given it to your companion, who is better than you. 1 Samuel 15:27-28.

From these words it is evident that the tearing off of the skirt of Samuel's robe was a sign of the tearing away of the kingdom of Israel from Saul; for 'the kingdom of Israel' means the Lord's spiritual kingdom, see 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805. Something similar occurs again in the same book,

David secretly cut off the skirt of Saul's robe. And when he showed it to Saul, Saul said, Now I know that you will indeed reign, and the kingdom of Israel will be firmly established in your hand. 1 Samuel 24:4-5, 11, 20.

Also, when Jonathan made a covenant with David he took off the robe from upon himself and gave it to David, [with his armour,] even to his sword, bow, and belt, 1 Samuel 18:3-4. All this represented the renunciation of the kingdom of Israel by Jonathan, who was the heir, and his passing it over to David.

[3] Since the robe represented the spiritual kingdom, it also represented the truths of that kingdom generally, the truths of that kingdom being what are called the spiritual truths that are present in the understanding part of a person's mind. These truths are meant by 'robes' in Ezekiel, All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. Ezekiel 26:16.

This refers to Tyre, by which cognitions or knowledge of good and truth are meant, 1201; the ruination of them in the Church is described here. 'The robes' which they will cast away are truths of faith present in the understanding part of the mind; but 'the embroidered garments' are truths on the level of factual knowledge that are present in the natural, 9688. The reason why those truths are meant is that in the Lord's spiritual kingdom truth, which belongs to the understanding, holds sway, whereas in His celestial kingdom good, which belongs to the will, holds sway. In Matthew,

The scribes and Pharisees do all their works to be seen by people, and they enlarge the hems of their robes. Matthew 23:5, 6.

'Enlarging the hems of robes' stands for speaking about truths in a majestic way solely in order that they may be heard and regarded by other people. The fact that such things are meant by 'a robe' will become clearer still from the description of it further on, in verses 31-35 of this chapter.

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