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Shmuel B 15

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1 ויהי מאחרי כן ויעש לו אבשלום מרכבה וססים וחמשים איש רצים לפניו׃

2 והשכים אבשלום ועמד על־יד דרך השער ויהי כל־האיש אשר־יהיה־לו־ריב לבוא אל־המלך למשפט ויקרא אבשלום אליו ויאמר אי־מזה עיר אתה ויאמר מאחד שבטי־ישראל עבדך׃

3 ויאמר אליו אבשלום ראה דברך טובים ונכחים ושמע אין־לך מאת המלך׃

4 ויאמר אבשלום מי־ישמני שפט בארץ ועלי יבוא כל־איש אשר־יהיה־לו־ריב ומשפט והצדקתיו׃

5 והיה בקרב־איש להשתחות לו ושלח את־ידו והחזיק לו ונשק לו׃

6 ויעש אבשלום כדבר הזה לכל־ישראל אשר־יבאו למשפט אל־המלך ויגנב אבשלום את־לב אנשי ישראל׃ ף

7 ויהי מקץ ארבעים שנה ויאמר אבשלום אל־המלך אלכה נא ואשלם את־נדרי אשר־נדרתי ליהוה בחברון׃

8 כי־נדר נדר עבדך בשבתי בגשור בארם לאמר אם־[כ= ישיב] [ק= ישוב] ישיבני יהוה ירושלם ועבדתי את־יהוה׃

9 ויאמר־לו המלך לך בשלום ויקם וילך חברונה׃ ף

10 וישלח אבשלום מרגלים בכל־שבטי ישראל לאמר כשמעכם את־קול השפר ואמרתם מלך אבשלום בחברון׃

11 ואת־אבשלום הלכו מאתים איש מירושלם קראים והלכים לתםם ולא ידעו כל־דבר׃

12 וישלח אבשלום את־אחיתפל הגילני יועץ דוד מעירו מגלה בזבחו את־הזבחים ויהי הקשר אמץ והעם הולך ורב את־אבשלום׃

13 ויבא המגיד אל־דוד לאמר היה לב־איש ישראל אחרי אבשלום׃

14 ויאמר דוד לכל־עבדיו אשר־אתו בירושלם קומו ונברחה כי לא־תהיה־לנו פליטה מפני אבשלום מהרו ללכת פן־ימהר והשגנו והדיח עלינו את־הרעה והכה העיר לפי־חרב׃

15 ויאמרו עבדי־המלך אל־המלך ככל אשר־יבחר אדני המלך הנה עבדיך׃

16 ויצא המלך וכל־ביתו ברגליו ויעזב המלך את עשר נשים פלגשים לשמר הבית׃

17 ויצא המלך וכל־העם ברגליו ויעמדו בית המרחק׃

18 וכל־עבדיו עברים על־ידו וכל־הכרתי וכל־הפלתי וכל־הגתים שש־מאות איש אשר־באו ברגלו מגת עברים על־פני המלך׃

19 ויאמר המלך אל־אתי הגתי למה תלך גם־אתה אתנו שוב ושב עם־המלך כי־נכרי אתה וגם־גלה אתה למקומך׃

20 תמול בואך והיום [כ= אנועך] [ק= אניעך] עמנו ללכת ואני הולך על אשר־אני הולך שוב והשב את־אחיך עמך חסד ואמת׃

21 ויען אתי את־המלך ויאמר חי־יהוה וחי אדני המלך כי אם־במקום אשר יהיה־שם אדני המלך אם־למות אם־לחיים כי־שם יהיה עבדך׃

22 ויאמר דוד אל־אתי לך ועבר ויעבר אתי הגתי וכל־אנשיו וכל־הטף אשר אתו׃

23 וכל־הארץ בוכים קול גדול וכל־העם עברים והמלך עבר בנחל קדרון וכל־העם עברים על־פני־דרך את־המדבר׃

24 והנה גם־צדוק וכל־הלוים אתו נשאים את־ארון ברית האלהים ויצקו את־ארון האלהים ויעל אביתר עד־תם כל־העם לעבור מן־העיר׃

25 ויאמר המלך לצדוק השב את־ארון האלהים העיר אם־אמצא חן בעיני יהוה והשבני והראני אתו ואת־נוהו׃

26 ואם כה יאמר לא חפצתי בך הנני יעשה־לי כאשר טוב בעיניו׃ ס

27 ויאמר המלך אל־צדוק הכהן הרואה אתה שבה העיר בשלום ואחימעץ בנך ויהונתן בן־אביתר שני בניכם אתכם׃

28 ראו אנכי מתמהמה [כ= בעברות] [ק= בערבות] המדבר עד בוא דבר מעםכם להגיד לי׃

29 וישב צדוק ואביתר את־ארון האלהים ירושלם וישבו שם׃

30 ודוד עלה במעלה הזיתים עלה ובוכה וראש לו חפוי והוא הלך יחף וכל־העם אשר־אתו חפו איש ראשו ועלו עלה ובכה׃

31 ודוד הגיד לאמר אחיתפל בקשרים עם־אבשלום ויאמר דוד סכל־נא את־עצת אחיתפל יהוה׃

32 ויהי דוד בא עד־הראש אשר־ישתחוה שם לאלהים והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על־ראשו׃

33 ויאמר לו דוד אם עברת אתי והית עלי למשא׃

34 ואם־העיר תשוב ואמרת לאבשלום עבדך אני המלך אהיה עבד אביך ואני מאז ועתה ואני עבדך והפרתה לי את עצת אחיתפל׃

35 והלוא עמך שם צדוק ואביתר הכהנים והיה כל־הדבר אשר תשמע מבית המלך תגיד לצדוק ולאביתר הכהנים׃

36 הנה־שם עםם שני בניהם אחימעץ לצדוק ויהונתן לאביתר ושלחתם בידם אלי כל־דבר אשר תשמעו׃

37 ויבא חושי רעה דוד העיר ואבשלם יבא ירושלם׃

   

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Arcana Coelestia # 4763

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4763. 'And he rent his clothes' means mourning. This is clear from the meaning of 'rending clothes' as mourning, that is to say, mourning on account of the loss of truth, or the fact that no faith exists. In the Word, especially the historical part, one often reads about people rending their clothes, but the origin of that practice is not known at the present day. Nor is it known that it was representative of grief on account of the loss of truth. This practice became representative from the fact that 'clothes' meant truths, as has been shown and may be seen in 4545. Further on in this chapter it is also said that when Jacob recognized his son's tunic he rent his clothes, verse 34, by which mourning for lost truth is meant. Similar instances of this practice occur elsewhere in the Word, where it is stated that when the Rabshakeh was sent by Sennacherib king of Asshur and uttered insults against Jerusalem, Eliakim who was over the king's house, and Shebna the secretary, and Joash the recorder 1 rent their clothes and reported these things to king Hezekiah; and when he heard them the king too rent his clothes and covered himself with sackcloth, Isaiah 36:22; 37:1; 2 Kings 18:37; 19:1. The insults he uttered were directed against God, the king, and Jerusalem, and so against Divine Truth, as is even more evident from the internal sense of this narrative. It was to express mourning therefore that their clothes were rent.

[2] When Jehudi had read before the king the scroll which Jeremiah wrote, it is said that he threw it into the fire, but the king and his servants who were listening to all those words did not tear their clothes apart, Jeremiah 36:23-24. 'They did not tear their clothes apart' meant that they did not mourn on account of the non-acceptance of Divine Truth. Something similar is implied by Joshua the son of Nun and Caleb the son of Jephunneh rending their clothes, when the spies spoke in opposition to them, by speaking unfavourably about the land of Canaan, Numbers 14:6; for 'the land of Canaan' means the Lord's kingdom, and 'to speak in opposition to this' describes falsity in opposition to Divine Truth. Mourning over the loss of Divine Truth and Divine Good is meant where it is said, in 1 Samuel 4:11-12, that when the ark of God was captured by the Philistines and both of Eli's sons died, a man ran from the line of battle to Shiloh, with rent clothes and dust on his head. Because 'the ark' represented the Lord's kingdom, and in the highest sense the Lord Himself, and consequently represented everything holy in the Church, 'rent clothes' meant grief over the loss of Divine Truth, while 'dust on his head' meant grief over the loss of Divine Good.

[3] In the narrative about Samuel and Saul one reads,

When Samuel turned to go away Saul took hold of the skirt of his tunic, and it was torn away. Therefore Samuel said to him, Jehovah has torn the kingdom of Israel from upon you this day and has given it to your companion. I will not return with you, for you have rejected the word of Jehovah, and Jehovah has rejected you from being king over Israel. 1 Samuel 15:26-28.

The tearing away by Saul of the skirt of Samuel's tunic represented that which Samuel then stated - that the kingdom would be torn from him and that he would not be the king of Israel any longer. For 'the kingdom' in the internal sense means Divine Truth, 1672, 2547, 4691, as also does 'king' and 'kingship', 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, especially the king and the kingdom of Israel, since 'Israel' represented the Lord's kingship. The meaning is similar in what is recorded concerning Jeroboam and Ahijah the prophet,

When Jeroboam went out of Jerusalem, and Ahijah the prophet found him on the road, when he was covered with a new garment and both were alone in the field, Ahijah took hold of the new garment that was on him and rent it into twelve pieces; and he said to Jeroboam, Take for yourself ten pieces; for thus said Jehovah, the God of Israel, behold, I am rending [the kingdom] from the hand of Solomon and I will give you ten tribes. 1 Kings 11:29-31.

[4] The second Book of Samuel likewise records that when Saul was killed in battle they tore their clothes apart,

When Saul was killed in battle, on the third day a man came from the camp, whose clothes had been rent. And when David heard about the death of Saul, David took hold of his garments and tore them apart; and so did all his servants who were with him. 2 Samuel 1:2, 10-12.

This too represented mourning because of Divine Truth, lost and cast away by those who adhered to faith separated from charity. For as stated above, 'kingship' meant Divine Truth, while 'the Philistines' by whom Saul was slain represented adherents to faith separated from charity, 1197, 1198, 3412, 3413. The same is also evident from David's lament over him, in verses 18-27 of the same chapter.

[5] When Absalom had slain Amnon his brother and the news reached David that Absalom had slain all the king's sons, David tore his clothes apart and lay on the ground; and all his servants standing by tore their clothes apart, 2 Samuel 13:28, 30-31. This too was done for the sake of the representation that truths from the Divine were lost, those truths being meant in the internal sense by 'the king's sons'. A similar meaning exists in the reference to Hushai the Archite who with his tunic torn apart came to meet David when he fled from Absalom, 2 Samuel 15:32; for in the Word 'a king', and in particular David, represents Divine Truth. The meaning is also very similar in the reference to Ahab, who tore his clothes apart and put sackcloth over his flesh when Elijah told Ahab the king of Israel the words of Jehovah, to the effect that he would be completely wiped out for the evil he had done, 1 Kings 21:27-29.

[6] The fact that tearing apart or rending clothes represented mourning the loss of Truth is additionally clear from the following: Hilkiah the priest found the Book of the law in the house of Jehovah. When Shaphan read it before king Josiah and the king heard the words of the Book of the law, he tore his clothes apart, 2 Kings 22:11. Plainly the king did so because the Word, that is, Divine truth, had been lost for so long and in their hearts and life had been blotted out.

[7] The tearing apart of his own clothes by the high priest, when the Lord confessed He was the Christ the Son of God, and his declaration that He had spoken utter blasphemy, Matthew 26:63-65; Mark 14:63-64, meant that the high priest was absolutely convinced that the Lord had spoken against the Word and so against Divine truth. When Elijah went up in the whirlwind, and Elisha saw it, it is said,

He took hold of his own clothes and tore them into two pieces. And he took up Elijah's tunic that had fallen from upon him, and he struck the waters and they were divided this way and that, and Elisha went over. 2 Kings 2:11-14.

Elisha tore his own clothes apart at that time to express mourning the loss of the Word, that is, of Divine Truth; for 'Elijah' represents the Lord as regards the Word, that is, Divine Truth, 2762. When the tunic fell from Elijah and was picked up by Elisha, the continuation of Elijah's representation by Elisha was represented, 'the tunic' meaning Divine Truth, see 4677. This also explains why the garment torn apart when such mourning took place was the tunic, as is evident from some of the places that have been quoted. Because 'a garment' meant the truth possessed by the Church, and in the highest sense Divine Truth, it was therefore shameful, except when one was mourning, to go about with clothes that were torn. This is evident from what was done to David's servants by Hanun king of the children of Ammon, when he cut off half the beard of each one, and their garments at the middle even to their buttocks, for which reason they were not allowed to come to David, 2 Samuel 10:4-5.

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1 Kings 22

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1 They continued three years without war between Syria and Israel.

2 It happened in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

3 The king of Israel said to his servants, "You know that Ramoth Gilead is ours, and we are still, and don't take it out of the hand of the king of Syria?"

4 He said to Jehoshaphat, "Will you go with me to battle to Ramoth Gilead?" Jehoshaphat said to the king of Israel, "I am as you are, my people as your people, my horses as your horses."

5 Jehoshaphat said to the king of Israel, "Please inquire first for the word of Yahweh."

6 Then the king of Israel gathered the prophets together, about four hundred men, and said to them, "Shall I go against Ramoth Gilead to battle, or shall I forbear?" They said, "Go up; for the Lord will deliver it into the hand of the king."

7 But Jehoshaphat said, "Isn't there here a prophet of Yahweh, that we may inquire of him?"

8 The king of Israel said to Jehoshaphat, "There is yet one man by whom we may inquire of Yahweh, Micaiah the son of Imlah; but I hate him; for he does not prophesy good concerning me, but evil." Jehoshaphat said, "Don't let the king say so."

9 Then the king of Israel called an officer, and said, "Quickly get Micaiah the son of Imlah."

10 Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them.

11 Zedekiah the son of Chenaanah made him horns of iron, and said, "Thus says Yahweh, 'With these you shall push the Syrians, until they are consumed.'"

12 All the prophets prophesied so, saying, "Go up to Ramoth Gilead, and prosper; for Yahweh will deliver it into the hand of the king."

13 The messenger who went to call Micaiah spoke to him, saying, "See now, the prophets declare good to the king with one mouth. Please let your word be like the word of one of them, and speak good."

14 Micaiah said, "As Yahweh lives, what Yahweh says to me, that I will speak."

15 When he had come to the king, the king said to him, "Micaiah, shall we go to Ramoth Gilead to battle, or shall we forbear?" He answered him, "Go up and prosper; and Yahweh will deliver it into the hand of the king."

16 The king said to him, "How many times do I have to adjure you that you speak to me nothing but the truth in the name of Yahweh?"

17 He said, "I saw all Israel scattered on the mountains, as sheep that have no shepherd. Yahweh said, 'These have no master. Let them each return to his house in peace.'"

18 The king of Israel said to Jehoshaphat, "Didn't I tell you that he would not prophesy good concerning me, but evil?"

19 Micaiah said, "Therefore hear the word of Yahweh. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right hand and on his left.

20 Yahweh said, 'Who shall entice Ahab, that he may go up and fall at Ramoth Gilead?' One said one thing; and another said another.

21 A spirit came out and stood before Yahweh, and said, 'I will entice him.'

22 Yahweh said to him, 'How?' He said, 'I will go out and will be a lying spirit in the mouth of all his prophets.' He said, 'You will entice him, and will also prevail. go out and do so.'

23 Now therefore, behold, Yahweh has put a lying spirit in the mouth of all these your prophets; and Yahweh has spoken evil concerning you."

24 Then Zedekiah the son of Chenaanah came near, and struck Micaiah on the cheek, and said, "Which way did the Spirit of Yahweh go from me to speak to you?"

25 Micaiah said, "Behold, you will see on that day, when you go into an inner room to hide yourself."

26 The king of Israel said, "Take Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son.

27 Say, 'Thus says the king, "Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace."'"

28 Micaiah said, "If you return at all in peace, Yahweh has not spoken by me." He said, "Listen, all you people!"

29 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.

30 The king of Israel said to Jehoshaphat, "I will disguise myself, and go into the battle; but you put on your robes." The king of Israel disguised himself, and went into the battle.

31 Now the king of Syria had commanded the thirty-two captains of his chariots, saying, Fight neither with small nor great, except only with the king of Israel.

32 It happened, when the captains of the chariots saw Jehoshaphat, that they said, "Surely that is the king of Israel!" and they turned aside to fight against him. Jehoshaphat cried out.

33 It happened, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.

34 A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of his chariot, "Turn your hand, and carry me out of the battle; for I am severely wounded."

35 The battle increased that day. The king was propped up in his chariot facing the Syrians, and died at evening. The blood ran out of the wound into the bottom of the chariot.

36 A cry went throughout the army about the going down of the sun, saying, "Every man to his city, and every man to his country!"

37 So the king died, and was brought to Samaria; and they buried the king in Samaria.

38 They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves; according to the word of Yahweh which he spoke.

39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, aren't they written in the book of the chronicles of the kings of Israel?

40 So Ahab slept with his fathers; and Ahaziah his son reigned in his place.

41 Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

42 Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother's name was Azubah the daughter of Shilhi.

43 He walked in all the way of Asa his father; He didn't turn aside from it, doing that which was right in the eyes of Yahweh: however the high places were not taken away; the people still sacrificed and burnt incense in the high places.

44 Jehoshaphat made peace with the king of Israel.

45 Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, aren't they written in the book of the chronicles of the kings of Judah?

46 The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.

47 There was no king in Edom: a deputy was king.

48 Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they didn't go; for the ships were broken at Ezion Geber.

49 Then Ahaziah the son of Ahab said to Jehoshaphat, "Let my servants go with your servants in the ships." But Jehoshaphat would not.

50 Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father; Jehoram his son reigned in his place.

51 Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.

52 He did that which was evil in the sight of Yahweh, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, in which he made Israel to sin.

53 He served Baal, and worshiped him, and provoked to anger Yahweh, the God of Israel, according to all that his father had done.