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1 Samuel 17

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1 Und die Philister sammelten ihre Heere zum Streit und versammelten sich zu Soko, das Juda gehört, und lagerten sich bei Ephes-Dammim, zwischen Soko und Aseka.

2 Und Saul und die Männer von Israel versammelten und lagerten sich im Terebinthentale, und sie stellten sich in Schlachtordnung auf, den Philistern gegenüber.

3 Und die Philister standen am Berge jenseits, und Israel stand am Berge diesseits, und das Tal war zwischen ihnen.

4 Und der Zwischenkämpfer trat aus den Lagern der Philister hervor, sein Name war Goliath, aus Gath; seine Höhe war sechs Ellen und eine Spanne.

5 Und er hatte einen ehernen Helm auf seinem Haupte, und er war mit einem Schuppenpanzer bekleidet, und das Gewicht des Panzers war fünftausend Sekel Erz.

6 Und er hatte eherne Schienen an seinen Beinen und einen ehernen Wurfspieß zwischen seinen Schultern;

7 Und der Schaft seines Speeres war wie ein Weberbaum, und die Spitze seines Speeres war sechshundert Sekel Eisen. Und der Schildträger ging vor ihm her.

8 Und er trat hin und rief den Schlachtreihen Israels zu und sprach zu ihnen: Warum ziehet ihr aus, euch in Schlachtordnung aufzustellen? Bin ich nicht der Philister, und ihr die Knechte Sauls? Wählet euch einen Mann, daß er zu mir herabkomme!

9 Wenn er mit mir zu kämpfen vermag und mich erschlägt, so wollen wir eure Knechte sein; wenn ich ihn aber überwinde und ihn erschlage, so sollt ihr unsere Knechte sein und uns dienen.

10 Und der Philister sprach: Ich habe die Schlachtreihen Israels verhöhnt an diesem Tage! Gebet mir einen Mann, daß wir miteinander kämpfen!

11 Und Saul und ganz Israel hörten diese Worte des Philisters, und sie erschraken und fürchteten sich sehr.

12 David nun war der Sohn jenes Ephratiters von Bethlehem-Juda, dessen Name Isai war und der acht Söhne hatte; und der Mann war in den Tagen Sauls alt, im Alter vorgerückt unter den Männern.

13 Und die drei ältesten Söhne Isais waren hingegangen, sie waren Saul nachgefolgt zum Streit; und die Namen seiner drei Söhne, die in den Streit gezogen, waren: Eliab, der Erstgeborene, und sein Zweiter, Abinadab, und der Dritte, Schamma.

14 Und David war der Jüngste, und die drei Ältesten waren Saul nachgefolgt.

15 David aber ging hin und kam wieder zurück von Saul, um das Kleinvieh seines Vaters zu weiden zu Bethlehem. -

16 Und der Philister trat morgens und abends herzu und stellte sich hin, vierzig Tage lang. -

17 Und Isai sprach zu seinem Sohne David: Nimm doch für deine Brüder dieses Epha geröstete Körner und diese zehn Brote, und bringe sie schnell in das Lager zu deinen Brüdern;

18 und diese zehn Schnitten Milchkäse bringe dem Obersten über tausend und besuche deine Brüder, um nach ihrem Wohlergehen zu fragen, und nimm ein Pfand von ihnen mit.

19 Saul und sie und alle Männer von Israel sind nämlich im Terebinthentale, streitend mit den Philistern. -

20 Da machte sich David des Morgens früh auf und überließ das Kleinvieh einem Hüter; und er nahm und ging hin, wie Isai ihm geboten hatte; und er kam an die Wagenburg, als das Heer, das in die Schlachtreihe ausrückte, das Kampfgeschrei erhob.

21 Und Israel und die Philister stellten sich auf, Schlachtreihe gegen Schlachtreihe.

22 Und David überließ das Gerät, das er trug, der Hand des Hüters der Geräte und lief in die Schlachtreihe; und er kam und fragte seine Brüder nach ihrem Wohlergehen.

23 Und während er mit ihnen redete, siehe, da kam der Zwischenkämpfer herauf, Goliath, der Philister, sein Name, von Gath, aus den Schlachtreihen der Philister und sprach nach jenen Worten; und David hörte es.

24 Und alle Männer von Israel, als sie den Mann sahen, flohen vor ihm und fürchteten sich sehr.

25 Und die Männer von Israel sprachen: Habt ihr diesen Mann gesehen, der heraufkommt? Denn um Israel zu verhöhnen, kommt er herauf. Und es soll geschehen, den Mann, der ihn erschlägt, den will der König bereichern mit großem Reichtum, und er will ihm seine Tochter geben, und das Haus seines Vaters will er frei machen in Israel.

26 Da sprach David zu den Männern, die bei ihm standen, und sagte: Was soll dem Manne geschehen, der diesen Philister da erschlägt und den Hohn von Israel abwendet? Denn wer ist dieser Philister, dieser Unbeschnittene, daß er die Schlachtreihen des lebendigen Gottes verhöhnt?

27 Und das Volk sprach zu ihm nach jenem Worte und sagte: So soll dem Manne geschehen, der ihn erschlägt.

28 Und Eliab, sein ältester Bruder, hörte zu, als er zu den Männern redete; und der Zorn Eliabs entbrannte wider David, und er sprach: Warum doch bist du herabgekommen, und wem hast du jene wenigen Schafe in der Wüste überlassen? Ich kenne deine Vermessenheit wohl und die Bosheit deines Herzens; denn um den Streit zu sehen, bist du herabgekommen.

29 Und David sprach: Was habe ich nun getan? Ist es nicht der Mühe wert?

30 Und er wandte sich von ihm ab, einem anderen zu, und sprach nach jenem Worte; und das Volk gab ihm Antwort nach der vorigen Antwort.

31 Und die Worte, welche David geredet hatte, wurden gehört und man erzählte sie vor Saul; und er ließ ihn holen.

32 Und David sprach zu Saul: Es entfalle keinem Menschen das Herz seinetwegen! Dein Knecht will gehen und mit diesem Philister kämpfen.

33 Aber Saul sprach zu David: Du vermagst nicht wider diesen Philister zu gehen, um mit ihm zu kämpfen; denn du bist ein Jüngling, er aber ist ein Kriegsmann von seiner Jugend an.

34 Da sprach David zu Saul: Dein Knecht weidete das Kleinvieh für seinen Vater; kam nun ein Löwe oder ein Bär und trug ein Stück von der Herde fort,

35 so lief ich ihm nach und schlug ihn und entriß es seinem Rachen; und erhob er sich wider mich, so ergriff ich ihn bei dem Barte und schlug ihn und tötete ihn.

36 Sowohl den Löwen als auch den Bären hat dein Knecht erschlagen; und dieser Philister, dieser Unbeschnittene, soll sein wie einer von ihnen, weil er die Schlachtreihen des lebendigen Gottes verhöhnt hat!

37 Und David sprach: Jehova, der mich aus den Klauen des Löwen und aus den Klauen des Bären errettet hat, er wird mich aus der Hand dieses Philisters erretten. Und Saul sprach zu David: Gehe hin, und Jehova sei mit dir!

38 Und Saul zog David seinen Rock an und setzte einen ehernen Helm auf sein Haupt und zog ihm einen Panzer an.

39 Und David gürtete sein Schwert über seinen Rock und wollte gehen, denn er hatte es nie versucht. Da sprach David zu Saul: Ich kann nicht darin gehen, denn ich habe es nie versucht. Und David legte sie von sich ab.

40 Und er nahm seinen Stab in seine Hand und wählte sich fünf glatte Steine aus dem Bache und tat sie in das Hirtengerät, das er hatte, in die Tasche, und seine Schleuder hatte er in seiner Hand; und er trat an den Philister heran.

41 Und der Philister ging und kam dem David immer näher, und der Mann, der den Schild trug, vor ihm her.

42 Und als der Philister hinschaute und David sah, verachtete er ihn; denn er war ein Jüngling und rötlich, dazu schön von Ansehen.

43 Und der Philister sprach zu David: Bin ich ein Hund, daß du mit Stöcken zu mir kommst? Und der Philister fluchte David bei seinen Göttern.

44 Und der Philister sprach zu David: Komm her zu mir, daß ich dein Fleisch den Vögeln des Himmels und den Tieren des Feldes gebe!

45 Und David sprach zu dem Philister: Du kommst zu mir mit Schwert und mit Speer und mit Wurfspieß; ich aber komme zu dir im Namen Jehovas der Heerscharen, des Gottes der Schlachtreihen Israels, den du verhöhnt hast.

46 An diesem Tage wird Jehova dich in meine Hand überliefern, und ich werde dich erschlagen und dein Haupt von dir wegnehmen; und die Leichname des Heeres der Philister werde ich an diesem Tage den Vögeln des Himmels und dem Wilde der Erde geben; und die ganze Erde soll erkennen, daß Israel einen Gott hat.

47 Und diese ganze Versammlung soll erkennen, daß Jehova nicht durch Schwert und durch Speer rettet; denn Jehovas ist der Streit, und er wird euch in unsere Hand geben!

48 Und es geschah, als der Philister sich aufmachte und ging und nahte, David entgegen, da eilte David und lief der Schlachtreihe zu, dem Philister entgegen.

49 Und David fuhr mit seiner Hand in das Gerät und nahm einen Stein heraus, und er schleuderte und traf den Philister an seine Stirn; und der Stein drang in seine Stirn, und er fiel auf sein Angesicht zur Erde.

50 So war David, mit der Schleuder und mit dem Steine, stärker als der Philister, und er schlug den Philister und tötete ihn; und David hatte kein Schwert in der Hand.

51 Und David lief und trat zu dem Philister hin, und er nahm sein Schwert und zog es aus seiner Scheide und tötete ihn, und hieb ihm den Kopf damit ab. Als aber die Philister sahen, daß ihr Held tot war, da flohen sie.

52 Und die Männer von Israel und Juda machten sich auf und erhoben ein Geschrei und verfolgten die Philister bis zum Eingang des Tales und bis zu den Toren von Ekron; und die Erschlagenen der Philister fielen auf dem Wege nach Schaaraim und bis Gath und bis Ekron.

53 Und die Kinder Israel kehrten um von der Verfolgung der Philister und plünderten ihre Lager.

54 Und David nahm das Haupt des Philisters und brachte es nach Jerusalem; seine Waffen aber legte er in sein Zelt.

55 Und als Saul David ausziehen sah, dem Philister entgegen, sprach er zu Abner, dem Heerobersten: Wessen Sohn ist doch der Jüngling, Abner? Und Abner sprach: So wahr deine Seele lebt, o König, ich weiß es nicht!

56 Und der König sprach: Frage du, wessen Sohn der junge Mann ist.

57 Und als David vom Erschlagen des Philisters zurückkehrte, da nahm ihn Abner und brachte ihn vor Saul; und das Haupt des Philisters war in seiner Hand.

58 Und Saul sprach zu ihm: Wessen Sohn bist du, Jüngling? Und David sprach: Der Sohn deines Knechtes Isai, des Bethlehemiters.

   

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Apocalypse Explained # 395

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395. Verse 11. And white robes were given to every one of them, signifies Divine truth from the Lord with them, and protection. This is evident from the signification of "a white robe" as being Divine truth from the Lord, for "robe" signifies truth in general, because it is a general covering; and "white" is predicated of truths which are from the Lord; for whiteness pertains to light, and the light proceeding from the Lord as a sun is in its essence Divine truth. That "white robes were given to everyone of them" signifies also protection, will be told further on; but let it first be told why "a white robe" signifies Divine truth from the Lord. All spirits and angels are clothed according to their intelligence, or according to their reception of truth in the life, this constituting intelligence; for the light of their intelligence is formed into garments, and when these are thus formed they do not merely appear as garments, but they also are garments. For all things that exist in the spiritual world, and appear before the eyes of those there, exist from the light and heat that proceed from the Lord as a sun; from that origin have been created and formed not only all things in the spiritual world, but also all things in the natural world; for the natural world exists and subsists by means of the spiritual world from the Lord. From this it can be seen that the appearances that exist in heaven before the angels are altogether real; in like manner also the garments. As spirits and angels are clothed according to intelligence, and all intelligence is of truth, and angelic intelligence is of Divine truth, so they are clothed according to truths; this is why "garments" signify truths; "the garments" that are next to the body, that is, the inner garments, signify interior truths; but the garments that are outside of these and encompass them, signify exterior truths; therefore "a robe," "a mantle," and "a cloak," which are general coverings, signify truths in general, and "a white robe" Divine truth in general, which they have from the Lord. (But see what has been shown respecting The Garments with which Angels are Clothed, in the work on Heaven and Hell 177-182; and what has been said above about the signification of garments, n. 64-65, 195, 271.)

[2] "There were given to those who were under the altar white robes" signifies also protection by the Lord, because "the white robes" given to them represented the presence about them of the Lord with Divine truth; and by means of Divine truth the Lord protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when encompassed by this sphere they can no longer be infested by evil spirits; for, as said above, they were infested by evil spirits, and were therefore hidden by the Lord. This also takes place with those who are elevated by the Lord into heaven. They are then clothed with white garments, which is an indication that they are in Divine truth, and thus in safety. But respecting those who were clothed in white robes more will be shown in the explanation of the following chapter (Revelation 7:9, 13-17).

[3] That "robe," "mantle," and "cloak" signify Divine truth in general can be seen also from the following passages. In Zechariah:

The prophets shall be ashamed every man of his vision which he hath prophesied; neither shall they wear a mantle of hair to dissemble (Zechariah 13:4).

"Prophets" signify those who teach truths from the Word, and in an abstract sense, the truths of doctrine from the Word; and because of this signification of "prophets" they were clothed with a mantle of hair, "the mantle of hair" signifying Divine truth in ultimates, which is Divine truth in general, for the ultimate contains all things interior; "hair," too, signifies the ultimate. This is why:

Elijah, from his mantle, was called a hairy man (2 Kings 1:7-8);

And John the Baptist, who was as Elijah by reason of a like representation, had a garment of camel's hair (Matthew 3:4).

This makes clear the signification of "the prophets shall not wear a mantle of hair to dissemble," namely, that they shall not declare truths to be falsities, and falsities to be truths; this is what is signified by "dissembling."

[4] Because Elijah represented the Lord in relation to the Word, which is the doctrine of truth itself, and Elisha continued the representation, and because "mantle" signified Divine truth in general, which is the Word in ultimates, so the mantle divided the waters of Jordan, according to the following in the books of the Kings:

When Elijah found Elisha he cast his mantle upon him (1 Kings 19:19).

Elijah took his mantle, and wrapped it together, and smote the waters of Jordan, and they were divided hither and thither, and they two passed over on the dry ground (2 Kings 2:8).

Elisha seeing when Elijah was carried up by a whirlwind into heaven, took up the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took that mantle and smote the waters; and they were divided hither and thither, and he passed over (2 Kings 2:12-14).

"Elijah's casting his mantle upon Elisha" signified the transference to Elisha of the representation of the Lord in relation to the Word; and that "the mantle fell from Elijah when he was taken away, and was taken up by Elisha," signified that this representation was then transferred to Elisha, for Elijah and Elisha represented the Lord in relation to the Word, and they were clothed according to what they represented, "the mantle" signifying the Word in which is Divine truth in general, or Divine truth in the whole complex. "The dividing of the waters of Jordan by Elijah's mantle," first by Elijah and afterwards by Elisha, signified the power of Divine truth in ultimates; "the waters of Jordan" signifying, moreover, the first truths through which there is introduction into the church, and these first truths are such as are in the ultimates of the Word. From this, too, it can be seen that "a mantle" and "a robe" signify Divine truth in general. (That "Elijah" represented the Lord in relation to the Word, so, too, "Elisha," see Arcana Coelestia 2762, 5247. That the ultimate contains the interior things, and thus signifies all things in general, n. 634, 6239, 6465, 9215, 9216, 9828; that thus strength and power are in ultimates, n. 9836; that "Jordan" signifies the entrance into the church, and thus "the waters of Jordan" signify the first truths through which there is entrance, n. 1585, 4255; and that "waters" mean truths, see above, n. 71.) First truths are also ultimate truths, such as are in the sense of the letter of the Word, for through these entrance is effected, for these are first learned, and in them are all interior things which constitute the internal sense of the Word.

[5] One who does not know what "robe" or "mantle" signifies, does not know what "cloak" signifies, for a cloak, as well as a mantle, was a general garment, encompassing the tunic or inner garment, therefore it has a like signification. Neither does he know what was signified by Saul's rending the skirt of Samuel's cloak; by David's cutting off the skirt of Saul's cloak; by Jonathan's giving David his cloak and garments; and by kings' daughters being arrayed in cloaks of various colors; neither does he know the meaning of many other passages in which cloaks are mentioned in the Word. Of Saul's rending the skirt of Samuel's cloak, we read:

Samuel turned to go away, but he laid hold upon the skirt of his cloak and it was rent. And Samuel said, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to thy companion, who is better than thou (1 Samuel 15:27-28).

The words of Samuel make clear that "the rending of the skirt of the cloak" signified the rending of the kingdom from Saul, for he said after it was done, "Jehovah hath rent the kingdom of Israel from thee this day," "a king" and "his kingdom" signifying the Divine truth of the church, and "the skirt of a cloak" signifying Divine truth in ultimates, that is, all Divine truth in general; for the kings that were over the sons of Israel represented the Lord in relation to Divine truth, and their kingdom signified the church in relation to Divine truth; therefore this historical fact signifies that king Saul was such that he could no longer represent the Lord, and that the representation of the church would perish if the kingdom were not rent from him. (That "kings" represented the Lord in relation to Divine truth, and thus "a kingdom" signified the church in relation to Divine truth, see above, n. 29, 31.)

[6] The same is signified by David's cutting off the skirt of Saul's cloak, of which we read:

David entered into the cave where Saul was, and cut off the skirt of his cloak, and when he afterwards showed it to Saul, Saul said, Now I know that thou shalt reign, and the kingdom of Israel shall be established in thy hand (1 Samuel 24:3-5, 11, 20).

This was done by David of Divine Providence, that the like might be represented as above, "the skirt of the cloak," and "King Saul and his kingdom," having the like meaning as above.

[7] That Jonathan the son of Saul stripped himself of his cloak and his garments, and gave them to David, of which we read as follows, has a like signification:

Jonathan stripped off the cloak that was upon him, and gave it to David, and his garments, and even his sword and his bow and even to his girdle (1 Samuel 18:4).

This signified that Jonathan, the heir of the kingdom, transferred all his right to David; for all the things that Jonathan gave to David were representative of the kingdom, that is, of the Divine truth of the church, which Saul represented; for as was said above, all the kings who were over the sons of Israel represented the Lord in relation to Divine truth, and their kingdom represented the church in relation to Divine truth.

[8] Because "cloaks" and "robes" signify Divine truth in general:

The king's daughters that were virgins were clad in robes of diverse colors (2 Samuel 13:18).

"The king's daughters that were virgins" signified the affections of truth, and thus the church, as can be seen from a thousand passages in the Word in which "the king's daughter," "the daughter of Zion," "the daughter of Jerusalem," also "the virgin of Zion," and "the virgin of Jerusalem" are mentioned; therefore "the king's daughters" represented also the truths of that affection by their garments, and in general by their robes, which, were therefore, variegated with diverse colors. So also truths from good, or truths from affection, are represented by the garments of the virgins in heaven; which truths are more fully described by:

The garments of the king's daughter (Psalms 45:9-10, 13-14).

[9] As mourning in the Ancient Churches signified spiritual mourning, which is from the deprivation of truth, they represented this in their mourning, then by rending their mantles or cloaks, as is evident in Job:

When Job had lost all things, then he arose, rent his mantle, and said, Naked came I out of my mother's womb, and naked shall I return (Job 1:20-21).

Job's three friends, when they saw him, wept and rent their cloaks (Job 2:12).

(That "rending the garments" was a representative of mourning because of truth injured or destroyed, see Arcana Coelestia 4763.) And again in Ezekiel:

All the princes of the sea shall come down from their thrones, and shall put away their cloaks and strip off their broidered garments; they shall be clothed with terrors; they shall sit upon the earth (Ezekiel 26:16).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, here the church where these are destroyed. That there are no longer any truths through which there can be a church, is signified by "all the princes of the sea shall come down from their thrones;" "the princes of the sea" meaning true primary knowledges [scientifica]; "to come down from thrones" signifying that these have been destroyed, and consequently that there is no intelligence. The like is signified by "they shall cast away their cloaks and strip off their broidered garments," "cloaks" meaning truths in general, and "broidered garments" the knowledges of truth; the consequent damnation is signified by "they shall be clothed with terrors; they shall sit upon the earth."

[10] In Micah:

My people have set up an enemy for themselves for the sake of a garment; ye strip off the mantle from them that pass by securely, returning from war (Micah 2:8).

These words do not mean that "the sons of Israel have set up an enemy for the sake of a garment, and have stripped off the mantle from those that pass by securely;" but they mean that they held as enemies those who spoke truths, and deprived of all truth those who had lived well and had shaken off falsities, "garment" meaning truth, "mantle" all truth because it means truth in general; "to pass by securely" means to live well; "men returning from war" mean those who have shaken off falsities, "war" meaning the combat of truth against falsity. Who cannot see that this is the spiritual meaning of the Word; and not that the people of Israel held some one as an enemy for the sake of a garment, or stripped off the mantle from those who passed by?

[11] In Matthew:

The scribes and Pharisees do all their works that they may be seen of men, and make broad their phylacteries, and enlarge the borders of their robes (Matthew 23:5).

This the scribes and Pharisees did, but it also represented and signified that they talked about, and applied to life and to their traditions many things from the ultimates of the Word, in order that they might appear holy and learned. "Their phylacteries which they make broad," signify goods in outward form, for "phylacteries" were worn upon the hands, and "hands" signify deeds, because these are done by the hands; "the borders of their robes which they enlarge," signify external truths; external truths are those that are in the ultimate sense of the letter; "robes" mean truths in general, and "borders" their ultimates. (That "borders of robes" signify such truths, see Arcana Coelestia 9917.)

[12] In Isaiah:

I will rejoice in Jehovah, my soul shall exult in my God; for He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness (Isaiah 61:10).

"To rejoice in Jehovah" signifies to rejoice in Divine good; "to exult in God" signifies to exult in Divine truth; for the Lord is called "Jehovah" from Divine good, and "God" from Divine truth, and from these is all spiritual joy. "To clothe with the garments of salvation" signifies to instruct and to gift with truths; and "to cover with the robe of righteousness" signifies to fill with every truth from good, "robe" meaning all truth, because it means truth in general, and "righteousness" is predicated of good.

[13] In the same:

He put on the garments of vengeance, and covered Himself with zeal as with a robe (Isaiah 59:17).

This is said of the Lord and of His combat with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine truth from Divine love. "Garments of vengeance" signify the truths by which, and "zeal as a robe" the Divine love from which this was done; "robe" is mentioned to signify that it was done through Divine truths from Divine love. (But what "the robe of the ephod" signifies, in which Aaron was arrayed, and upon the borders of which were pomegranates and bells, of which in Exodus 28:31-35 and Leviticus 8:7, see Arcana Coelestia 9910-9928).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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1 Samuel 15:27-28

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27 As Samuel turned about to go away, Saul grabbed the skirt of his robe, and it tore.

28 Samuel said to him, "Yahweh has torn the kingdom of Israel from you this day, and has given it to a neighbor of yours who is better than you.