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サムエル記上 7

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1 キリアテ・ヤリムの人々は、きて、主の箱を携え上り、丘の上のアビナダブのに持ってきて、そのエレアザルを聖別して、主の箱を守らせた。

2 その箱は久しくキリアテ・ヤリムにとどまって、二十年を経た。イスラエルのを慕って嘆いた。

3 その時サムエルはイスラエルのに告げていった、「もし、あなたがたが一心にに立ち返るのであれば、ほかの神々とアシタロテを、あなたがたのうちから捨て去り、心をに向け、にのみ仕えなければならない。そうすれば、はあなたがたをペリシテびとのから救い出されるであろう」。

4 そこでイスラエルの人々はバアルとアシタロテを捨て去り、ただにのみ仕えた。

5 サムエルはまた言った、「イスラエルびとを、ことごとくミヅパに集めなさい。わたしはあなたがたのためにに祈りましょう」。

6 人々はミヅパに集まり、をくんでそれを主のに注ぎ、その、断食してその所で言った、「われわれはに対して罪を犯した」。サムエルはミヅパでイスラエルの人々をさばいた。

7 イスラエルの人々のミヅパに集まったことがペリシテびとに聞えたので、ペリシテびとの君たちは、イスラエルに攻め上ってきた。イスラエルの人々はそれを聞いて、ペリシテびとを恐れた

8 そしてイスラエルの人々はサムエルに言った、「われわれのため、われわれのに叫ぶことを、やめないでください。そうすればがペリシテびとのからわれわれを救い出されるでしょう」。

9 そこでサムエルは乳を飲む小羊一頭をとり、これを全き燔祭としてにささげた。そしてサムエルはイスラエルのためにに叫んだので、はこれに答えられた。

10 サムエルが燔祭をささげていた時、ペリシテびとはイスラエルと戦おうとして近づいてきた。しかしはその、大いなるをペリシテびとの上にとどろかせて、彼らを乱されたので、彼らはイスラエルびとのに敗れて逃げた。

11 イスラエルの人々はミヅパを出てペリシテびとを追い、これを撃って、ベテカルのまで行った。

12 その時サムエルは一つのをとってミヅパとエシャナの間にすえ、「は今に至るまでわれわれを助けられた」と言って、その名をエベネゼルと名づけた。

13 こうしてペリシテびとは征服され、ふたたびイスラエルの領地に、はいらなかった。サムエルの一生の間、主のが、ペリシテびとを防いだ。

14 ペリシテびとがイスラエルから取った々は、エクロンからガテまで、イスラエルにかえり、イスラエルはその周囲の地をもペリシテびとのから取りかえした。またイスラエルとアモリびととの間には平和があった。

15 サムエルは一生の間イスラエルをさばいた。

16 年ごとにサムエルはベテルギルガル、およびミヅパを巡って、その所々でイスラエルをさばき、

17 ラマに帰った。そこに彼のがあったからである。その所でも彼はイスラエルをさばき、またそこで祭壇を築いた。

   

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Exploring the Meaning of 1 Samuel 7

Napsal(a) Garry Walsh

Here we find a broad-brush description of the life of Samuel, the last Judge of Israel, and the Israelitish world he presided over. After the Philistines returned the Ark of the Covenant, it was taken to the city of Kirjath Jearim but the Israelites continued worshiping other gods, like Baal, the male god of fertility and Ashtoreth, the female equivalent. Samuel commanded the people of Israel to get rid of their idols, stop worshiping foreign gods, and return to worshiping the Lord.

But the Children of Israel, like the nations around them, were polytheists at that time. They needed to be regularly convinced that Jehovah, the Lord, was the chief and most powerful God. A belief in only One God, who we now know as the Lord God Jesus Christ, was beyond them at that time. (See Arcana Coelestia 8301[4].)

Samuel called the people of Israel at Mizpah, where he judged them. The Philistines learned of this gathering and once again set out to make war with them again. The Israelites were afraid and made an offering to the Lord to help them. The Lord answered their cry and the Israelites pushed the Philistines back and reclaimed cities that the Philistines had taken in previous conflicts.

Throughout Samuel’s life there was an ongoing struggle between the Children of Israel and the surrounding peoples. This represents the struggle we all have between good and evil -- between the truths of the one God, Jehovah, and the Ten Commandments, and the false, but popular, loves of self and the world.

Swedenborgian teachings describe how, in the earliest times of spiritual awareness in humanity, people knew that there was only one God, who was their Divine Creator and Redeemer. However, as people fell away from true faith, their worship degenerated and gradually became the worship of idolatry and multiple gods. (See Arcana Coelestia 6003).

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Arcana Coelestia # 6289

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6289. 'And he grasped his father's hand' means an influx into the power which his obscure discernment possessed. This is clear from the meaning of 'grasping the hand' as an influx into the power of discernment. For when the internal flows into the external, wishing to make it think and will something, it grasps hold of it so to speak. Here it takes hold of its power of discernment, meant by 'the hand'; for 'the hand' means power, see, 878, 3387, 4931-4937. The reason why that discernment is said to be obscure is that spiritual people, who are represented by 'Israel', dwell in obscurity compared with celestial ones, who are represented by 'Joseph'. For more about spiritual people and their dwelling in obscurity compared with celestial ones, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3873, 4401.

[2] The fact that spiritual people dwell in obscurity is plainly evident from the consideration that prior to regeneration they are altogether in the dark about what is true and good, and that when they are being regenerated it is truth such as that contained in the teaching of their Church that they acknowledge and in which they put their trust, irrespective of whether it is true or not. Even so it is this truth that becomes good with them when it becomes part of what they will and consequently of their life. It is that good which is called the good of truth, also the good of faith, as well as spiritual good or the spiritual Church's good. Anyone who turns his mind to the matter can see what is the essential nature of this good deriving from such an origin. Nevertheless good derived from that kind of truth, even among gentiles, is acceptable to the Lord, when it has charity towards the neighbour as its chief concern and when that charity has innocence within it.

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