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1 Samuel 17

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1 OR i Filistei adunarono i lor campi in battaglia; e, fatta lor massa in Soco, che è di Giuda, si accamparono fra Soco ed Azeca, all’estremità di Dammin.

2 E Saulle e gl’Israeliti si adunarono anch’essi, e si accamparono nella valle di Ela, ed ordinarono la battaglia contro ai Filistei.

3 Ora, mentre i Filistei se ne stavano nell’un de’ monti di qua, e gl’Israeliti nell’altro monte di là, la valle in mezzo fra loro,

4 uscì del campo de’ Filistei un uomo, che si presentò nel mezzo fra i due campi, il cui nome era Goliat, da Gat; alto di sei cubiti, e d’una spanna.

5 E avea in testa un elmo di rame, ed era armato d’una corazza di rame a scaglie, il cui peso era di cinquemila sicli.

6 Avea eziandio delle gambiere di rame in su le gambe, ed uno scudo di rame in mezzo delle spalle.

7 E l’asta della sua lancia era come un subbio di tessitore, e il ferro di essa era di seicento sicli; e colui che portava il suo scudo gli andava davanti.

8 Costui adunque si fermò, e gridò alle schiere ordinate d’Israele, e disse loro: Perchè verreste voi in battaglia ordinata? Non sono io il Filisteo, e voi servitori di Saulle? scegliete un uomo d’infra voi, il quale scenda a me.

9 Se egli, combattendo meco, mi vince e mi percuote, noi vi saremo servi; ma, se io lo vinco e lo percuoto, voi ci sarete servi, e ci servirete.

10 E quel Filisteo diceva: Io ho oggi schernite le schiere d’Israele, dicendo: Datemi un uomo, e noi combatteremo insieme.

11 Ma Saulle e tutti gli Israeliti, avendo udite queste parole del Filisteo, furono spaventati, ed ebbero gran paura.

12 Or Davide, figliuolo di quell’uomo Efrateo, da Bet-lehem di Giuda, il cui nome era Isai costui avea otto figliuoli, ed al tempo di Saulle era già vecchio, e passava fra gli uomini onorati;

13 e i tre figliuoli maggiori d’Isai erano andati dietro a Saulle alla guerra; e i nomi dei tre figliuoli di esso ch’erano andati alla guerra, erano Eliab, il primogenito, e Abinadab, il secondo, e Samma, il terzo; e Davide era il minore;

14 e i tre maggiori seguitavano Saulle;

15 Davide, dico, di tempo in tempo tornava d’appresso a Saulle, per pasturar la greggia di suo padre, in Bet-lehem.

16 E quel Filisteo si faceva avanti mattina e sera; e si presentò così quaranta giorni.

17 Ed Isai disse a Davide, suo figliuolo: Or prendi questo efa di grano arrostito, e questi dieci pani, e portali a’ tuoi fratelli; e recali loro prontamente nel campo.

18 Porta eziandio al capitano del lor migliaio questi dieci caci di latte; e visita i tuoi fratelli, per sapere se stanno bene, e prendi da loro qualche contrassegno.

19 Or Saulle, ed essi, e tutti gl’Israeliti erano nella valle di Ela, in battaglia contro a’ Filistei.

20 Davide adunque si levò la mattina, e lasciò la greggia, alla cura del guardiano, e tolse quelle cose, e andò, come Isai gli avea comandato; e giunse al procinto del campo; e l’esercito usciva fuori in ordinanza, e si sonava alla battaglia.

21 E gl’Israeliti ed i Filistei ordinarono la battaglia gli uni incontro agli altri.

22 E Davide, rimessi i vaselli in mano del guardiano della salmeria, corse al luogo dove la battaglia era ordinata; e, giuntovi, domandò i suoi fratelli se stavano bene.

23 Ora, mentre egli parlava con loro, ecco, quell’uomo che si presentava all’abbattimento, il cui nome era Goliat il Filisteo, da Gat, si mosse d’infra le schiere de’ Filistei, e proferì le medesime parole; e Davide l’udì.

24 E tutti gl’Israeliti, quando vedevano quell’uomo, se ne fuggivano dal suo cospetto, ed aveano gran paura.

25 E gl’Israeliti dicevano: Avete voi veduto quell’uomo che si fa avanti? certo, egli si fa avanti per far vituperio ad Israele; perciò, se alcuno lo percuote, il re lo farà grandemente ricco, e gli darà la sua figliuola, e farà franca la casa di suo padre in Israele.

26 E Davide disse agli uomini che erano quivi presenti con lui: Che si farà egli a quell’uomo che avrà percosso questo Filisteo, ed avrà tolto questo vituperio d’addosso ad Israele? perciocchè, chi è questo Filisteo incirconciso ch’egli schernisca le schiere dell’Iddio vivente?

27 E la gente gli disse quelle stesse cose, dicendo: Così si farà a quell’uomo che l’avrà percosso.

28 Ed Eliab, fratel maggiore di Davide, udì ch’egli parlava a quegli uomini; laonde egli si accese nell’ira contro ad esso, e disse: Perchè sei tu venuto qua? ed a cui hai tu lasciate quelle poche pecore nel deserto? io conosco il tuo orgoglio, e la malvagità del tuo cuore; perciocchè tu sei venuto per veder la battaglia.

29 Ma Davide disse: Che cosa ho io ora fatto? queste non sono elleno parole?

30 E, rivoltosi d’appresso a colui ad un altro, egli gli tenne i medesimi ragionamenti. E la gente gli fece la medesima risposta che gli era stata fatta prima.

31 E le parole che Davide avea dette, furono udite, e furono rapportate in presenza di Saulle. Ed egli lo fece venire.

32 E Davide disse a Saulle: Non caggia il cuore a niuno per cagion di colui; il tuo servitore andrà, e combatterà contro a questo Filisteo.

33 E Saulle disse a Davide: Tu non potresti andare contro a questo Filisteo, per combattere contro a lui; perciocchè tu sei un fanciullo, ed egli è uomo di guerra fin dalla sua gioventù.

34 E Davide disse a Saulle: Il tuo servitore pasturava la greggia di suo padre; ed un leone, ed un’altra volta un orso venne, e se ne portava via una pecora della greggia.

35 Ed io uscii dietro a lui, e lo percossi, e riscossi la pecora dalla sua gola; ed essendosi esso levato contro a me, io l’afferrai per la barbozza, e lo percossi, e l’ammazzai.

36 Il tuo servitore adunque ha percosso un leone ed un orso; e questo Filisteo incirconciso sarà come uno di essi; perciocchè egli ha schernite le schiere ordinate dell’Iddio vivente.

37 Davide disse ancora: Il Signore che mi ha riscosso dalla branca del leone, e dalla zampa dell’orso, esso mi riscoterà dalla mano di questo Filisteo. E Saulle disse a Davide: Va’, e il Signore sia teco.

38 E Saulle fece armar Davide delle sue armi, e gli mise un elmo di rame in testa, e lo fece armar d’una corazza.

39 Poi Davide cinse la spada di esso sopra le sue armi, e volle camminare con quelle; perciocchè non avea mai provato. E Davide disse a Saulle: Io non posso camminar con queste armi; perciocchè io non ho mai provato. E Davide se le tolse d’addosso.

40 E prese il suo bastone in mano, e si scelse dal torrente cinque pietre pulite, e le pose nel suo arnese da pastore, e nella tasca, avendo la sua frombola in mano. E così si accostò al Filisteo.

41 Il Filisteo si mosse anch’esso, e venne accostandosi a Davide; e colui che portava il suo scudo andava davanti a lui.

42 E quando il Filisteo ebbe riguardato, ed ebbe veduto Davide, lo sprezzò; perciocchè egli era giovanetto, e biondo, e di bello sguardo.

43 E il Filisteo disse a Davide: Sono io un cane, che tu vieni contro a me con bastoni? E il Filisteo maledisse Davide per li suoi dii.

44 Il Filisteo, oltre a ciò, disse a Davide: Vieni pure a me, ed io darò la tua carne agli uccelli del cielo, e alle bestie della campagna.

45 Ma Davide disse al Filisteo: Tu vieni contro a me con ispada, e con lancia, e con iscudo; ma io vengo contro a te nel Nome del Signore degli eserciti, dell’Iddio delle schiere ordinate di Israele, il quale tu hai oltraggiato.

46 Oggi il Signore ti darà nella mia mano, ed io ti percoterò, e ti spiccherò il capo; e darò pur Oggi i corpi morti del campo de’ Filistei agli uccelli del cielo, ed alle fiere della terra; e tutta la terra conoscerà che Israele ha un Dio.

47 E tutta questa moltitudine conoscerà che il Signore non salva con ispada, nè con lancia; conciossiachè la battaglia sia del Signore, il quale vi darà nelle nostre mani.

48 Ora, dopo che il Filisteo si fu mosso, egli veniva accostandosi incontro a Davide. E Davide corse prestamente anch’esso al luogo dell’abbattimento incontro al Filisteo.

49 E Davide mise la mano a quel suo arnese, e ne prese una pietra, e, trattala con la frombola, percosse il Filisteo nella fronte; e la pietra gli si ficcò nella fronte, ed egli cadde boccone a terra.

50 Così Davide, con la frombola e con la pietra, vinse il Filisteo; poi lo percosse, e l’uccise. Or Davide, non avendo spada alcuna in mano,

51 corse, e, fermatosi sopra il Filisteo, prese la spada di esso, e, trattala fuor del fodero, l’ammazzò, e con essa gli spiccò la testa. Ed i Filistei, veduto che il lor valente campione era morto, si misero in fuga.

52 E que’ d’Israele e di Giuda si mossero, e con gran grida perseguitarono i Filistei fin nella valle, e fino alle porte di Ecron. Ed i Filistei caddero uccisi per la via di Saaraim, fino a Gat, e fino ad Ecron.

53 Poi i figliuoli d’Israele se ne ritornarono dalla caccia de’ Filistei, e predarono il lor campo.

54 E Davide prese il capo del Filisteo, e lo portò in Gerusalemme, e pose l’armi di esso nel suo Tabernacolo.

55 Ora, quando Saulle vide che Davide usciva incontro al Filisteo, disse ad Abner, Capo dell’esercito: Abner, di cui è figliuolo questo giovanetto? E Abner rispose: Come vive l’anima tua, o re, io nol so.

56 E il re disse: Domanda di cui è figliuolo questo giovane.

57 E, quando Davide fu ritornato da percuotere il Filisteo, Abner lo prese, e lo menò in presenza di Saulle, avendo egli la testa del Filisteo in mano.

58 E Saulle gli disse: Di chi sei tu figliuolo, o giovanetto? E Davide disse: Io son figliuolo d’Isai Betlehemita, tuo servitore.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Apocalypse Explained # 449

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449. Of the tribe of Benjamin twelve thousand sealed, signifies the conjunction with the Lord of those who are in the lowest heaven. This is evident from the representation of "Benjamin" and the tribe named from him, as being the spiritual-celestial in the natural man, as "Joseph" represents it in the spiritual. The spiritual-celestial is truth conjoined to good; for truth regarded in itself is spiritual, and good is celestial; therefore by "Benjamin" and his tribe the conjunction of truth and good in the natural is signified, and thus here the conjunction with the Lord of those who are in the lowest heaven; for in the lowest heaven are those who are in natural good and truth from the spiritual and the celestial. Those who are in the lowest heaven are either spiritual-natural or celestial-natural; the spiritual-natural there belong to the Lord's spiritual kingdom, and the celestial-natural to His celestial kingdom, therefore the spiritual-natural communicate with the second heaven where all are spiritual, while the celestial-natural communicate with the third heaven where all are celestial (as was said in the article above).

[2] From all this the signification in the Word of "Joseph" and of "Benjamin," who were brothers, can be seen. As "Benjamin" signifies truth conjoined to good in the natural man, and thus truth conjoined to good in those who are in the lowest heaven, so he was born to Jacob last, and was called by him "son of the right hand," (Benjamin, in the original, means son of the right hand); also he was born in Bethlehem, and that city signifies truth conjoined to good in the natural. (That he was born in Bethlehem, see Genesis 35:16-19.) He was born the last because the natural, consisting of truth conjoined to good, is the ultimate of the church with man. For with man there are three degrees of life, the inmost, the middle, and the ultimate; in the inmost degree are those who are in the inmost or third heaven, in the middle degree are those who are in the middle or second heaven, and in the ultimate degree are those who are in the lowest or first heaven; so those who are in the inmost degree are called celestial, those who are in the middle are called spiritual, and those who are in the ultimate degree are called either spiritual-natural, or celestial-natural, and the conjunction of these in the ultimate degree is signified by "Benjamin." (Respecting these three degrees of life in man and angel, see in the work on Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435.) This now is why Benjamin was born the last of the sons of Jacob.

[3] He was called "the son of the right hand" because "son" signifies truth, and "right hand" signifies the power of truth from good, and in the spiritual world truth that is from good in the natural man has all power. All the power the spiritual man has is in this, because the effecting cause is in the spiritual man, and the effect is in the natural, and all the power of the effecting cause puts itself forth through the effect. (That all the power of the spiritual man is in the natural, and through the natural, see Arcana Coelestia 9836.) For this reason he was called "Benjamin," that is, "the son of the right hand." And as "Bethlehem" has a like signification, namely, truth conjoined to good in the natural man, David too was born there, and also anointed as king (1 Samuel 16:1-14; 17:12); for David as king represented the Lord in respect to truth from good, and this, too, is signified by "king" (as may be seen above, n. 29, 31, 205). For the same reason the Lord was born in Bethlehem (Matthew 2:1, 5, 6) because He was born a king, and truth conjoined to good was with Him from birth. For every infant is born natural, and the natural, because it is next to the external senses and the world, is first opened, and this with all men is ignorant of truth and desirous of evil; but in the Lord alone the natural had a desire for good and a longing for truth; for the ruling affection in man, which is his soul, is from the father; and with the Lord, the affection or soul from the Father was the Divine Itself, which is the Divine good of the Divine love.

[4] Because "Benjamin" and his tribe signify truth conjoined to good in the natural man:

His lot in the land of Canaan was between the sons of Judah and the sons of Joseph; Jerusalem also, where the Jebusites then were, fell to that tribe for an inheritance (Joshua 18:11-28);

so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin had its lot among the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for "Judah" signifies the good of the church, and "Joseph" the truth of the church. Jerusalem fell to that tribe because "Jerusalem" signified the church in respect to doctrine and worship, and all doctrine of the church is the doctrine of truth conjoined to good, and all worship is effected according to doctrine through the natural man; for, as was said above, worship is an effect from the effecting cause which is in the spiritual man.

[5] From this the signification of "Benjamin" in the following passages can be seen. In Jeremiah:

In hallowing the sabbath they shall come from the cities of Judah and from the circuits of Jerusalem and from the land of Benjamin, and from the lowland and from the mountain and from the south, bringing burnt-offering and sacrifice and meal-offering and frankincense (Jeremiah 17:26).

This was done for hallowing the sabbath because the "sabbath" signifies the union of the Divine and the Divine Human in the Lord, and in a relative sense the conjunction of His Divine Human with heaven and with the church, and in general the conjunction of good and truth (See Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). "The cities of Judah, the circuits of Jerusalem, and the land of Benjamin," signify truths conjoined to good in the natural man; "the cities of Judah" the truths of good; "the circuits of Jerusalem" the truths of doctrine in the natural man, and "the land of Benjamin" their conjunction; for "cities" signify truths, "Judah" the good of the church, "Jerusalem" the doctrine of truth, "circuits" such things as are round about or below, which are the truths of good in the natural man, and "the land of Benjamin" the church in respect to the conjunction of these in the natural man; "from the lowland, from the mountain, and from the south," signifies good and truth in the natural man from a celestial origin and from a spiritual origin; "lowland" signifying good and truth in the natural man, because in lowlands, that is, below the mountains and hills, those dwell who are in the lowest heaven, and are called celestial-natural and spiritual-natural, as was said above; "mountains" signifying those who are in celestial good, and "south" those who are in spiritual good, and thence in the light of truth; "to bring burnt-offering and sacrifice, and meal-offering and frankincense," signifies worship from celestial good and from spiritual good in the natural man; "burnt-offering" signifying worship from celestial good; "sacrifice" worship from spiritual good; "meal-offering and frankincense" good and the truth of good in the natural man. Such is the signification of these words. Why else should it be said that in hallowing the sabbath they should come "from the cities of Judah, from the circuits of Jerusalem, from the land of Benjamin, from the lowland, the mountain, and the south," and why not from the whole land of Canaan?

[6] Because all these particulars signify such things as belong to heaven and the church, like things are also mentioned elsewhere in the same Prophet:

In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth them (Jeremiah 33:13).

They shall buy fields with silver, and this by writing in a book, and by causing witnesses to witness, in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the lowland, and in the cities of the south, for I will turn back their captivity (Jeremiah 32:8, 44).

In these passages "the land of Benjamin, the circuits of Jerusalem, the cities of Judah, the mountain, the lowland, and the south," have a similar signification as above; thus "Benjamin" signifies the conjunction of truth and good in the natural man, and accordingly the conjunction of truth and good with those who are in the lowest heaven.

[7] In the same:

Gather yourselves, ye sons of Benjamin, out of the midst of Jerusalem, and sounding sound the trumpet, and upon the house of the vineyard kindle a conflagration, for evil looketh forth from the north, and a great breaking up (Jeremiah 6:1).

In the spiritual sense this treats of the devastation of the church in respect to truth and good, because it is against Zion and Jerusalem, for "Zion" signifies the good of the church, and "Jerusalem" its truth; and as "the sons of Benjamin" signify the conjunction of good and truth, they are told "to gather themselves out of the midst of Jerusalem, to sound the trumpet, and upon the house of the vineyard to kindle a conflagration;" "to sound the trumpet" signifying combat against that church from truths that are from good; "house of the vineyard" that church itself, and "to kindle a conflagration" its destruction by evil loves; the "north from which the evil looks forth" signifies the falsity of evil, and "a great breaking up" signifies the dispersion of good and truth.

[8] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy might, and come for salvation to us (Psalms 80:1, 2).

"Ephraim, Benjamin, and Manasseh," do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and with whom there is a conjunction of these (See above, n. 440), where this is explained).

[9] In the same:

Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is over them, the princes of Judah, the princes of Zebulun, and the princes of Naphtali (Psalms 68:26, 27).

Here Benjamin, the princes of Judah, of Zebulun, and of Naphtali, are not meant, but those things of the church that are signified by these tribes; and "little Benjamin" here signifies the innocence of the natural man; the innocence of the natural man is in the conjunction of good and truth there. (This too may be seen explained above, n. 439.)

[10] In the blessing of the sons of Israel by Moses:

Of Benjamin he said, The beloved of Jehovah, he shall dwell safely by him. He shall cover him all the day, and he shall dwell between His shoulders (Deuteronomy 33:12).

"Benjamin" here signifies the Word in the ultimate sense, which is natural; for in this blessing by Moses the Word is described, and each tribe signifies something of it; and as the ultimate sense of the Word, which is natural, has in it a marriage of good and truth, as has been shown in many places, therefore Benjamin is called "the beloved of Jehovah," and it is said "he shall dwell safely by him, and He shall cover him all the day, and he shall dwell between His shoulders," "to dwell between the shoulders" meaning in safety and in power.

[11] The signification of "Benjamin" in the prophecy of Israel the father respecting his son (Genesis 49:27) has been explained in the Arcana Coelestia 6439-6444). In that prophecy, Benjamin is the last one treated of, because he signifies the ultimate of the church and of heaven; the ultimate is the natural, in which truth is conjoined to good.

[12] Because this is the signification of "Benjamin":

The tribes of Ephraim, Manasseh, and Benjamin pitched in the wilderness about the tent of meeting, on the west side (Numbers 2:18-24);

and these three tribes signify all who are in natural truth and good, and in the conjunction of these, "Ephraim" signifying truth in the natural man, "Manasseh" good there (as has been shown above), and "Benjamin" the conjunction of these. These tribes pitched on the west side, because in heaven those dwell at the west and at the north who are in the obscurity of good and in the obscurity of truth, thus who are in natural good and truth; but those dwell at the east and at the south in heaven who are in clearness of good and truth. (Respecting this see in the work on Heaven and Hell 141-153.)

[13] From this it can now be seen what "Benjamin" signifies in the Word, namely, the conjunction of good and truth in the natural man, and its conjunction through good with the spiritual; for all good that is good in the natural man flows in from the spiritual man, that is, through the spiritual man from the Lord. Without such influx there is no good in the natural man; therefore "Benjamin" signifies also the conjunction of the spiritual man with the natural, and "Joseph" the conjunction of the celestial man with the spiritual.

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

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Arcana Coelestia # 6804

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6804. 'And God remembered His covenant with Abraham, with Isaac, and with Jacob' means on account of being joined to the Church through the Lord's Divine Human. This is clear from the meaning of 'the covenant' as a joining together, dealt with below; and from the representation of 'Abraham, Isaac, and Jacob', with whom a covenant had been made, as the Lord's Divine Human. 'Abraham' represents the Lord in respect of the Divine itself, 'Isaac' in respect of the Divine Rational, and 'Jacob' in respect of the Divine Natural, see 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305 (end), 3439, 4538, 4570, 4615, 6098, 6185, 6276, 6425. When Abraham, Isaac, and Jacob are mentioned in the Word those patriarchs are not meant in the spiritual sense, as may be recognized from the consideration that names never pass through into heaven. Only what is really meant by the people who are referred to - real things, the essential nature of real things, and the states of real things, that is to say, aspects of the Church, of the Lord's kingdom, and of the Lord Himself - passes through.

[2] But in addition to this the angels in heaven never fix their thoughts on specific persons; that would restrict their thoughts and remove them from that all-inclusive perception of real things that lies behind angelic speech. This explains why the things that the angels in heaven say are indescribable, far surpassing human thought, whose range does not extend to seeing things in their totality but is restricted to particular aspects. When one reads therefore in Matthew 8:11 that many will come from the east and the west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven, the angels perceive the Lord's presence and the way people make the truth and goodness emanating from His Divine Human their own. Also when one reads in Luke 16:22 that Lazarus was carried into Abraham's bosom, the angels perceive that he was carried into heaven, where the Lord is present. This too goes to show that 'a covenant with Abraham, Isaac, and Jacob' means in the internal sense being joined through the Lord's Divine Human.

[3] The fact that the Divine Human is 'a covenant', that is, the actual joining together, may be seen from many places in the Word, as in Isaiah,

I will give You as a covenant of the people', a light of the nations. Isaiah 42:6.

In the same prophet,

I have given You as a covenant of the people, 1 to restore the land, to share out the devastated inheritances. Isaiah 49:8.

In the same prophet,

Incline your ear and come to Me; hear, and let your soul live. So will I make with you an eternal covenant, even the sure mercies of David. Lo, I have given Him as a witness to the peoples, a prince and lawgiver to the peoples. 2 Isaiah 55:3-4.

In Malachi,

Suddenly there comes to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming. Malachi 3:1

In the second Book of Samuel,

He has established an eternal covenant for Me, to be set in order for all and to be kept safe. 2 Samuel 23:5.

[4] These places plainly refer to the Lord and to the joining of the human race to the Lord's Divine Being itself through His Divine Human. In respect of His Divine Human the Lord is the Mediator, and no one can come to the Divine Being itself within the Lord, called the Father, except through the Son, that is, the Divine Human, as is well known in the Church. Thus the Lord in respect of His Divine Human is the actual joining together. Can anyone in his thought begin to comprehend the Divine Being itself? And if he cannot do this in thought how can he be joined to the Divine itself in love? But the Divine Human anyone can comprehend in thought and be joined to in love.

[5] The meaning of 'a covenant' as a joining together may be seen in the fact that covenants between countries join them together. They are bargains made by both parties which must be kept if their alliance is to remain intact. These bargains or agreements are also called a covenant. On man's side the bargains or agreements that are called 'a covenant' in the Word are in a restricted sense the ten commandments or the Decalogue. In a wider sense they are all the statutes, orders, laws, testimonies, and commandments that the Lord decreed from Mount Sinai through Moses; and in an even wider sense they are the Books of Moses. The contents of these books were what the children of Israel were required on their side to carry out. On the Lord's side it is mercy and election.

[6] The ten commandments or the Decalogue are a covenant.

This is clear from the following places: In Moses,

Jehovah declared to you His covenant which He commanded you to perform, the ten words which He wrote on two tablets of stone. Deuteronomy 4:13, 23.

And since the two tablets of stone on which the ten commandments had been written were placed in the ark, Exodus 25:16, 21, 22, 31:18; 32:15, 16, 19; 40:20, the ark was called the ark of the covenant, Deuteronomy 31:9, 24-26; Joshua 3:3, 6, 14; 4:7; Judges 20:27; 2 Samuel 15:24; 1 Kings 8:21. In the last of these references Solomon says,

I have made a place there for the ark, where there is the covenant of Jehovah which He made with our fathers.

And in John,

The temple of God was opened in heaven, and the ark of His covenant was seen in His temple. Revelation 11:19.

[7] All the judgements and statutes which the Lord commanded the people of Israel through Moses are called a covenant; so too are the actual Books of Moses. In Moses,

According to the tenor 3 of these words I have made a covenant with you and with Israel. Exodus 34:27.

What are called a covenant here were many regulations regarding sacrifices, feasts, and unleavened bread. In the same author,

Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Exodus 24:7-8.

In the second Book of Kings,

Josiah the king of Judah read before them all in the house of Jehovah the words of the book of the covenant which had been found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant that were written in that book. And all the people took a stand on the covenant. The king commanded all the people to keep the Passover to Jehovah their God, in accordance with what was written in the book of the covenant. 2 Kings 23:2-3, 21.

In David,

If your sons keep My covenant and My testimony which I have taught them, their sons also will sit even forever on your throne. Psalms 132:12.

[8] A covenant is a joining together through love and faith.

In Jeremiah,

Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers, for they made My covenant invalid. But this is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart, and I will be their God, and they will be My people. Jeremiah 31:31-33.

'Putting the law in their midst, and writing it on their heart' is endowing with faith and charity, faith and charity being the means by which the joining together described by 'I will be their God, and they will be My people' is effected. In the same prophet,

I will make with them an everlasting covenant, that I will not any more turn away from them, and I will do good to them. But I will put My fear into their heart so that they do not depart from Me. Jeremiah 32:40.

A joining together through love, which is a covenant, is meant by 'I will put My fear into their heart so that they do not depart from Me'.

[9] In Ezekiel,

I will make with them a covenant of peace; it will be an eternal covenant with them. And I will bless 4 them and will multiply them, and I will set a sanctuary in their midst, and it will be My dwelling-place among them; and I will be their God, and they will be My people. Ezekiel 37:26-27.

Here a joining together through love and faith, which are a covenant, is described by 'a sanctuary in their midst' and 'dwelling-place among them', and by 'I will be their God, and they will be My people'. In the same prophet,

When I passed by you and saw you, behold, it was your time, the time of love; 5 and I entered into a covenant with you, so that you would be Mine. Ezekiel 16:8.

This refers to Jerusalem, by which the Ancient Church is meant, 'entering into a covenant, so that you would be Mine' plainly being a marriage or spiritual joining together. Since 'a covenant' means a joining together a wife is also called in Malachi 2:14 the wife of a covenant, while a joining together that exists among brothers is called in Amos 1:9 a covenant of brothers. 'A covenant' is also used in David to mean a joining together,

I have made a covenant with My chosen one, I have sworn to David My servant. Psalms 89:3.

[10] The agreement in a covenant on the Lord's side is mercy and election. This is clear in David,

All the ways of Jehovah are mercy and truth to those keeping His covenant and His testimonies. Psalms 25:10.

In Isaiah,

The mountains will depart and the hills be removed, but My mercy will not depart from you, nor the covenant of My peace be removed, said Jehovah, who has mercy on you. Isaiah 54:10.

In Moses,

Jehovah your God, He is God, the faithful God keeping covenant and mercy with those who love Him and keep His commandments, to the thousandth generation. Deuteronomy 7:9, 11.

In the same author,

If you keep My covenant, you will be to Me a peculiar treasure from among all peoples. Exodus 19:5.

In the same author,

I will have regard for you, and make you fruitful, and multiply you, and confirm My covenant with you. Leviticus 26:9.

'Having regard for them' is viewing with mercy. 'Making them fruitful and multiplying them' is endowing with charity and faith, and those endowed with them are called 'the elect'. Thus the words used here have to do with election and so do those which say that they will be 'a peculiar treasure'.

[11] In the representative Church they also had signs of the covenant. These served to remind people of the joining together. Circumcision was one such sign, Genesis 17:11; for circumcision was a sign meaning purification from filthy loves. After these loves are removed, heavenly love is introduced, through which a joining together is effected. The sabbath too is called an eternal covenant, Exodus 31:16; and of the loaves of the presence it is said that to the children of Israel they should be for an eternal covenant, Leviticus 24:8-9. Blood in particular was a sign, as is clear in Moses,

Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Then Moses took the blood of the sacrifice of a peace-offering and sprinkled it over the people, and said, Behold, the blood of the covenant which Jehovah has made with you, upon all these words. Exodus 24:7-8.

In Zechariah,

Through the blood of your covenant I will let out the bound ones from the pit in which there is no water. Zechariah 9:11.

'The blood' was the covenant or sign of the covenant because it meant a joining together through spiritual love, that is, through charity towards the neighbour. This was why, when the Lord instituted the Holy Supper, He called His blood 'the blood of the new covenant', Matthew 26:28. From all this one may now see what 'the covenant' is used to mean in the internal sense of the Word.

Poznámky pod čarou:

1. The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

2. The Latin means nations but the Hebrew means peoples, which Swedenborg has in other places where he quotes this verse.

3. literally, Upon the mouth

4. literally, give

5. literally, loves

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