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1 Samuel 30

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1 And it was, when David and his men had come to Ziklag on the third day, that the Amalekites had attacked the south and Ziklag, and had smitten Ziklag and burnt· her ·up with fire.

2 And they took·​·captive the women that were therein, from the small even·​·to the great; they did· not ·put· a man ·to·​·death, but carried them off and went their way.

3 And David and his men came to the city, and behold, it was burnt with fire; and their wives, and their sons, and their daughters, were taken·​·captive.

4 And David and the people who were with him lifted·​·up their voice and wept until there was no more power in them to weep.

5 And the two wives of David were taken·​·captive, Ahinoam the Jezreelitess, and Abigail, the wife of Nabal the Carmelite.

6 And David was· very ·distressed; for the people said that they would stone him, for the soul of all the people was·​·bitter, each·​·man over his sons and over his daughters; but David confirmed himself in Jehovah his God.

7 And David said to Abiathar the priest, the son of Ahimelech, Present to me now the ephod. And Abiathar presented the ephod to David.

8 And David asked of Jehovah saying, Shall I pursue after this troop? Shall I overtake them? And He said to him, pursue, for overtaking thou shalt overtake, and rescuing thou shalt rescue.

9 And David went, he and the six hundred men who were with him, and they came to the brook Besor, and the remainder stood still.

10 But David pursued, he and the four hundred men; but two·​·hundred men stood still, who were· too ·faint to cross·​·over the brook Besor.

11 And they found a man, an Egyptian, in the field, and took him to David, and gave him bread and he did eat, and gave· him water ·to·​·drink;

12 and they gave him a piece of a clump of figs, and two clusters·​·of·​·raisins, and he did eat; and his spirit returned unto him, for he had not eaten bread, and had not drunk any water, three days and three nights.

13 And David said to him, Whose art thou? And whence art thou? And he said, I am an Egyptian lad, servant to a man, an Amalekite; and my lord left me, for I became sick on the third day.

14 We attacked the south of the Cherethites, and on that which is of Judah, and on the south of Caleb, and we burnt·​·up Ziklag with fire.

15 And David said to him, Wilt thou bring· me ·down to this troop? And he said, Promise to me by God, that thou wilt not put· me ·to·​·death, and will not close· me ·up in the hand of my lord, and I will bring· thee ·down to this troop.

16 And he brought· him ·down, and behold, they were extended over the face of all the land, eating and drinking, and celebrating, with all the great spoil that they had taken from land of the Philistines and from the land of Judah.

17 And David smote them from the twilight and until the evening of the morrow. And there escaped not a man of them, except four hundred men of youth, who rode on camels and fled.

18 And David rescued all that Amalek had taken; and David rescued his two wives.

19 And there was nothing lacking to them, from the small even·​·to the great, even·​·to sons and daughters and from spoil even·​·to all that they had taken for themselves; David returned all.

20 And David took all the flocks and the herds; they drove on before these livestock, and said, This is David’s spoil.

21 And David came to the two·​·hundred men, who were· too ·faint to go after David, and whom he had made to sit at the brook Besor; and they went·​·forth to meet David, and to meet the people who were with him; and David approached with the people, and asked them of their peace.

22 And every evil man, and those of Belial, from the men who had gone with David, answered and said, Because they went not with us, there shall not be given them of the spoil which we rescued, except to a man his wife, and his sons; and they would drive them away, and they would go.

23 But David said, You shall not do so, my brothers, with that which Jehovah has given us, and He has kept us safe, and has given the troop that came against us into our hand.

24 And who will hearken to you in this word? For as the part of him that goes·​·down to the battle, so shall be the part of him that sits by the vessels; they shall part it as·​·one.

25 And it was, from that day and upward, that he set it for a statute and for a judgment for Israel, to this day.

26 And David came to Ziklag, and sent of the spoil unto the elders of Judah, to his companions, saying, Behold, a blessing for you from the spoil of the enemies of Jehovah,

27 to them in Bethel, and to them in Ramoth of the south, and to them in Jattir,

28 and to them in Aroer, and to them in Siphmoth, and to them in Eshtamoa,

29 and to them in Rachal, and to them in the cities of the Jerahmeelite, and to them in the cities of the Kenites,

30 and to them in Hormah, and to them in Bor-ashan, and to them in Athach,

31 and to them in Hebron, and to all the places where David and his men had lived.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Waters

  

'Waters' particularly signify the spiritual parts of a person, or the intellectual aspects of faith, and also their opposites.

'The waters above the firmament,' as in Genesis 1:7, signify the knowledges in the internal self, and 'the waters beneath the firmament' signify the knowledges of the external self.

'Waters,' as in Ezekiel 47:9, refer to the New Jerusalem, and they signify spiritual things from a celestial origin.

'Many waters,' as in Revelation 17:1, signify truths of the Word adulterated. 'Waters' or 'rivers' signify spiritual, rational, or scientific things pertaining to truth.

'Waters … that go softly,' as in Isaiah 8:6-7, signify spiritual things, and 'waters … strong and many,' signify falsities.

'Waters,' as in Psalms 104:3, signify divine truths.

'Waters' signify truths in the natural self, and in the opposite sense, falsities.

'The waters were dried up from off the earth,' as in Genesis 8:7, signifies the apparent dissipation of falsities.

(Odkazy: Apocalypse Explained 17; Apocalypse Revealed 50; Genesis 8)


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Apocalypse Revealed # 49

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49. His feet were like fine brass, as though fired in a furnace. (1:15) This symbolizes natural Divine good.

The Lord's feet symbolize His natural Divinity. Fire or being fired symbolizes goodness. And fine brass symbolizes the natural goodness of truth. Consequently the feet of the Son of Man like fine brass, as though fired in a furnace, symbolize natural Divine good.

His feet have this symbolic meaning because of their correspondence.

Present in the Lord, and so emanating from the Lord, are a celestial Divinity, a spiritual Divinity, and a natural Divinity. His celestial Divinity is meant by the head of the Son of Man; His spiritual Divinity by His eyes and by His breast girded with a golden girdle; and His natural Divinity by His feet.

[2] Because these three elements are present in the Lord, therefore the same three are also present in the angelic heaven. The third or highest heaven exists on the celestial Divine level, the second or middle heaven on the spiritual Divine level, and the first or lowest heaven on the natural Divine level. The like is the case with the church on earth. For the whole of heaven is, in the Lord's sight, like a single person, in which those who are governed by the Lord's celestial Divinity form the head, and those who are governed by His spiritual Divinity form the trunk, while those who are governed by His natural Divinity form the feet.

For this reason, too, every person, having been created in the image of God, has in him the same three degrees, and as they are opened he becomes an angel either of the third heaven, or of the second, or of the last.

It is owing to this also that the Word contains three levels of meaning - a celestial one, a spiritual one, and a natural one.

The reality of this may be seen in Angelic Wisdom Regarding Divine Love and Wisdom, particularly in Part Three, in which we discussed these three degrees.

To be shown that feet, the soles of the feet, and heels correspond to natural attributes in people, and that in the Word, therefore, they symbolize natural attributes, see in Arcana Coelestia (The Secrets of Heaven), published in London, nos. 2162 and 4938-4952.

[3] Natural Divine good is also symbolically meant by feet in the following passages. In Daniel:

I lifted my eyes and looked; behold, a... man clothed in linen garments, whose loins were girded with the gold of Uphaz! And his body was like beryl, and... his eyes like torches of fire, his arms and his feet like the sheen of burnished bronze. (Daniel 10:5-6)

In the book of Revelation:

I saw... an angel coming down from heaven, ...his feet like pillars of fire. (Revelation 10:1)

And in Ezekiel:

(The feet of the cherubim) sparkled like the sheen of burnished bronze. (Ezekiel 1:7)

Angels and cherubim so appeared for the reason that the Lord's Divinity was represented in them.

[4] Since the Lord's church exists below the heavens, thus under the Lord's feet, it is therefore called His footstool in the following places:

The glory of Lebanon shall come to you..., to beautify the place of My sanctuary; ...I will make the place of My feet honorable. And... they shall bow themselves at the soles of your feet. (Isaiah 60:13-14)

Heaven is My throne and the earth is My footstool. (Isaiah 66:1)

(God) does not remember His footstool in the day of His anger. (Lamentations 2:1)

...worship (Jehovah) in the direction of His footstool. (Psalms 99:5)

Behold, we heard of it in Ephrathah (Bethlehem).... We will go into His dwelling places, we will bow ourselves at His footstool. (Psalms 132:6-7)

That is why worshipers fell at the Lord's feet (Matthew 28:9, Mark 5:22, Luke 8:41, John 11:32), and why they kissed His feet and wiped them with their hair (Luke 7:37-38, 44-46, John 11:2; 12:3).

[5] Because feet symbolize the natural self, therefore the Lord said to Peter, when He washed Peter's feet,

He who is washed needs only to have his feet washed, and he is completely clean. (John 13:10)

To wash the feet is to purify the natural self. When it has been purified, the whole self also is purified, as we showed many times in Arcana Coelestia (The Secrets of Heaven), and in The Doctrines of the New Jerusalem. 1 The natural self, which is also the outer self, is purified when it refrains from the evils which the spiritual or inner self sees to be evils and ones to be shunned.

[6] Now because the feet mean the natural component of a person, and this perverts everything if it is not washed or purified, therefore the Lord says,

If your foot causes you to stumble, cut it off. It is better for you to enter life lame, rather than to have two feet and be cast into hell, into the unquenchable fire... (Mark 9:45)

The foot here does not mean the foot, but the natural self.

The like is meant by treading down the good pasture with the feet and troubling waters with the feet (Ezekiel 32:2; 34:18-19, Daniel 7:7, 19, and elsewhere).

[7] Since the Son of Man means the Lord in relation to the Word, it is apparent that His feet mean the Word in its natural sense as well, which we dealt with at length in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, and also that the Lord came into the world to fulfill everything in the Word and to become thereby an embodiment of the Word, even in its outmost expressions (The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 98-100). But this is a secret for people who will be in the New Jerusalem.

[8] The Lord's natural Divinity was also symbolized by the bronze serpent that Moses was commanded to set up in the wilderness, so that all who had been bitten by serpents were healed by looking at it (Numbers 21:6, 8-9). That this symbolized the Lord's natural Divinity, and that those people are saved who look to it, the Lord Himself teaches in John:

As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. (John 3:14-15)

The serpent was made of bronze because bronze, like fine brass, symbolizes the natural self in respect to good, as may be seen in no. 775 below.

Poznámky pod čarou:

1. Perhaps The Doctrine of the New Jerusalem Regarding the Lord, The Doctrine of the New Jerusalem Regarding the Sacred Scripture, The Doctrine of Life for the New Jerusalem, and The Doctrine of the New Jerusalem Regarding Faith (Amsterdam, 1763). But perhaps The New Jerusalem and its Heavenly Doctrine (London, 1758).

  
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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.