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2 Sámuel 1

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1 És lõn Saul halála után, mikor Dávid visszatért az Amálekiták legyõzésébõl, és Dávid két napig Siklágban idõzött:

2 Ímé a harmadik napon egy férfi jöve a táborból Saultól, és az õ ruhái megszaggatva valának, fején pedig föld vala; és a mikor Dávidhoz ért, leesék a földre, és meghajtá magát.

3 Monda pedig néki Dávid: Honnét jössz? Felele néki: Az Izráel táborából szaladék el.

4 Monda néki Dávid: Mondd meg kérlek nékem, mint lõn a dolog? Õ pedig felele: Megfutamodék a nép a harczból, és a nép közül nagy sokaság esett el, és meghalának. Sõt Saul is és Jonathán az õ fia meghalának.

5 Dávid pedig mondá az ifjúnak, ki néki [ezt] elbeszélé: Honnan tudod, hogy meghalt Saul és Jonathán az õ fia?

6 Felele az ifjú, ki a hírt hozta: Történetbõl felmenék a Gilboa hegyére, és ímé Saul az õ dárdájára támaszkodott vala, és ímé a szekerek és lovagok utólérék õtet.

7 Hátratekintvén pedig [Saul,] megláta engem és szólíta, és mondék: Ímhol [vagyok] én.

8 Monda pedig nékem: Ki [vagy] te? Felelék néki: Amálekita vagyok.

9 Akkor monda nékem: Kérlek állj mellém és ölj meg engem, mert dermedtség fogott el engem, pedig a lélek még teljesen bennem van.

10 Annakokáért [én] mellé állván, megölém õtet, mert tudtam, hogy meg nem él, miután elesett, és elhozám a koronát, mely az õ fején [vala,] és az aranypereczet, mely az õ karján [volt,] és azokat [ímé] ide hoztam az én uramnak.

11 Akkor megragadá Dávid a maga ruháit és megszaggatá, úgyszintén a többi emberek is, a kik õ vele [valának.]

12 És nagy zokogással sírának, és bõjtölének mind estvéig, Saulon és Jonathánon, az õ fián, és az Úrnak népén és Izráelnek házán, mivelhogy fegyver által hullottak el.

13 És monda Dávid az ifjúnak, a ki [ezt] elbeszélé néki: Honnét [való] [vagy] te? Felele: Egy jövevény Amálekita férfi fia vagyok.

14 Ismét monda néki Dávid: Hogy nem féltél felemelni kezedet az Úr felkentjének elvesztésére?

15 És szólíta Dávid egyet az õ szolgái közül, kinek monda: Jõjj elõ és öld meg õt. Ki általüté azt, és meghala.

16 És monda néki Dávid: A te véred [legyen] a te fejeden: mert a tennen nyelved vallása bizonyságot tesz ellened, mondván: Én öltem meg az Úrnak felkentjét.

17 És keservesen síra Dávid ilyen sírással, Saulon és Jonathánon, az õ fián,

18 És monda ([íjdal ez,] hogy megtanulják Júda fiai, mely be van írva a Jásár könyvébe):

19 Izráel! a te ékességed elesett halmaidon: miként hullottak el a hõsök!

20 Meg ne mondjátok Gáthban, ne hirdessétek Askelon utczáin, hogy ne örvendjenek a Filiszteusok leányai, és ne ujjongjanak a körülmetéletlenek leányai.

21 Gilboa hegyei, se harmat, se esõ ti reátok ne [szálljon, ]és mezõtök [ne teremjen semmi] áldozatra valót; mert ott hányatott el az erõs [vitézek] paizsa, Saulnak paizsa, mintha meg nem kenettetett volna olajjal.

22 A megöletteknek vérétõl és a hõsöknek kövérétõl Jonathán kézíve hátra nem tért, és a Saul fegyvere hiába nem járt.

23 Sault és Jonathánt, a kik egymást szerették és kedvelték míg éltek, a halál sem szakította el; a saskeselyûknél gyorsabbak és az oroszlánoknál erõsebbek valának.

24 Izráel leányai! sirassátok Sault, ki karmazsinba öltöztetett gyönyörûen, és aranynyal ékesíté fel ruhátokat.

25 Oh, hogy elhullottak a hõsök a harczban! Jonathán halmaidon esett el!

26 Sajnállak testvérem, Jonathán, kedves valál nékem nagyon, hozzám való szereteted csudálatra méltóbb volt az asszonyok szerelménél.

27 Oh, hogy elhullottak a hõsök! És elvesztek a hadi szerszámok!

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Apocalypse Revealed # 53

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53. And His countenance as the sun shining in its power. This symbolizes the Divine love and wisdom which are the Lord and which emanate from Him.

The fact that the face of Jehovah or of the Lord means the Divine itself in its essence, which is Divine love and wisdom, thus Himself, will be seen in explanations below where the face of God is mentioned. "The sun shining in its power" has the same symbolic meaning.

In the sight of angels the Lord is seen as the sun in heaven, and it is His Divine love accompanied by Divine wisdom that so appears. This may be seen in the book Heaven and Hell (London, 1758), nos. 116-125 and in Angelic Wisdom Regarding Divine Love and Wisdom, 83-172.

[2] It remains here simply to confirm from the Word that when the subject is the Lord, the sun is His Divine love and at the same time His Divine wisdom. This can be seen from the following passages:

...in (that) day... the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days... (Isaiah 30:25-26)

That day is the Lord's advent, when the old church has been destroyed and a new one is about to be established. The light of the moon is faith arising from charity, and the light of the sun is intelligence and wisdom arising from love emanating then from the Lord.

Your sun shall no longer go down, nor shall your moon wane; for Jehovah will be your everlasting light... (Isaiah 60:20)

The sun that will not go down is love and wisdom from the Lord.

...the Rock of Israel spoke to me... like the light of the morning when the sun rises... (2 Samuel 23:3-4)

The Rock of Israel is the Lord.

...his throne (shall be) as the sun... (Psalms 89:36-37)

This is said in reference to David, but David there means the Lord.

They shall fear You as long as the sun endures... In His days the righteous shall flourish, and abundance of peace, until the moon is no more... Before the sun He will have the name of Son, and all nations shall be blessed in Him... (Psalms 72:5, 7, 17)

These statements, too, are made in reference to the Lord.

[3] Because the Lord appears in heaven to angels as the sun, therefore when He was transfigured,

His face shone like the sun, and His garments became... as the light. (Matthew 17:1-2)

Moreover, in Revelation 10:1 it is said of the mighty angel coming down from heaven that he was "clothed with a cloud," and "his face was like the sun," and of the woman in Revelation 12:1 that she appeared "clothed with the sun." The sun there is love and wisdom emanating from the Lord. The woman there is the church called the New Jerusalem.

[4] Since the sun means the Lord with respect to love and wisdom, it is apparent what the sun symbolizes in the following places:

Behold, the day of Jehovah is coming, cruel... The sun will be darkened at its rising, and the moon will not cause its light to shine. I will visit upon the world its wickedness, and upon the impious their iniquity. (Isaiah 13:9-11)

...Jehovah will visit [punishment] in the high place upon the host of the high place, and on the earth upon the kings of the earth... Then the moon will blush and the sun be ashamed. (Isaiah 24:21, 23)

When I put out your light, I will cover the heavens, and make their stars dark; I will cover the sun with a cloud, and the moon shall not cause its light to shine... and I will... bring darkness upon your land. (Ezekiel 32:7-8)

...the day of Jehovah is coming..., a day of darkness... The sun and moon (will not cause their light to shine), and the stars have diminished their brightness. (Joel 2:1-2, 10)

The sun shall be turned into darkness, and the moon into blood, before the coming of the great... day of Jehovah. (Joel 2:31)

...the day of Jehovah is near in the valley of decision. The sun and moon have grown dark... (Joel 3:14-15)

The fourth angel sounded: and a third of the sun was struck, a third of the moon, and a third of the stars..., and a third of the day did not shine... (Revelation 8:12)

...the sun became as black as sackcloth of goat's hair, and the moon became as blood... (Revelation 6:12)

...the sun was... darkened because of the smoke of the pit. (Revelation 9:2)

The sun in these places does not mean the world's sun, but the sun of the angelic heaven, which is the Lord's Divine love and wisdom. These are said to be obscured, darkened, covered, or become black when falsities and evils are present in a person.

[5] It is apparent, therefore, that something similar is meant by the Lord's words when speaking of the end of the age, which is the final period of the church:

Immediately after the tribulation of those days the sun will be darkened, the moon will not give its light, and the stars will fall from heaven... (Matthew 24:29, cf. Mark 13:24-25)

So, too, in the following places:

The sun shall go down on the prophets, and the day shall be dark for them. (Micah 3:6)

...in that day... I will make the sun go down at noon, and I will darken the earth in broad daylight. (Amos 8:9)

She... who has borne seven... will breath her last; her sun will go down while it is yet day. (Jeremiah 15:9)

The subject here is the Jewish Church, which will breathe its last or perish. The sun's going down means that there will no longer be any love or charity.

[6] It is said in Joshua that the sun stood still in Gibeon, and the moon in the valley of Aijalon (Joshua 10:12-13). This seems to be an historical statement, but in fact it is prophetic, for it comes from the book of Jasher, which was a prophetic book; for in verse 13 it says, "Is this not written in the Book of Jasher?" The same book is called a prophetic one by David in 2 Samuel 1:17, 18.

A similar statement is found in Habakkuk:

The mountains... were shaken... The sun and moon stood still in their habitation. (Habakkuk 3:10-11)

[In Isaiah:]

Your sun shall no longer go down, nor shall your moon wane. (Isaiah 60:20)

For to cause the sun and moon to stand still would be to destroy the universe.

[7] Since the sun means the Lord with respect to Divine love and wisdom, therefore in their holy worship ancient peoples turned their faces to the rising sun, and their temples also, a practice that continues to this day.

That the sun in these passages does not mean the world's sun is clear from the fact that it was profane and an abomination for people to worship the world's sun and moon (see Numbers 25:1-4, Deuteronomy 4:19; 17:3, 5, Jeremiah 8:1-2; 43:10, 13; 44:17-19, 25). For the world's sun means self-love and a conceit in one's own intelligence, and self-love is diametrically opposed to Divine love, while a conceit in one's own intelligence is opposed to Divine wisdom. To worship the world's sun is also to accept nature as the creator of all things and one's own prudence as the effecter of all things, which entails a denial of God and a denial of Divine providence.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.