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1 Samuel 4

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1 And the word of Samuel was to all Israel. And Israel went·​·out to meet the Philistines in battle, and encamped by Eben-ezer; and the Philistines encamped in Aphek.

2 And the Philistines set· themselves ·in·​·array to meet Israel; and the battle extended; and Israel was stricken before the Philistines; and they smote in the battle array in the field about four thousand men.

3 And the people came to the camp, and the elders of Israel said, Why has Jehovah stricken us today before the Philistines? Let us take to us from Shiloh the ark of the covenant of Jehovah, and let it come into our midst, and it shall save us from the palm of the hand of our enemies.

4 And the people sent to Shiloh, and bore thence the ark of the covenant of Jehovah of Armies, who sits upon the cherubim; and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

5 And it was, when the ark of the covenant of Jehovah came into the camp, that all Israel shouted with a great shout, and the earth made·​·a·​·noise.

6 And the Philistines heard the voice of the shout, and they said, What is the voice of this great shout, in the camp of the Hebrews? And they knew that the ark of Jehovah was come into the camp.

7 And the Philistines feared; for they said, God is come into the camp. And they said, Woe unto us! for there has not been such a thing yesterday and the day·​·before*.

8 Woe unto us! Who shall rescue us from the hand of these magnificent gods? These are they, the gods who smote the Egyptians with every smiting in the wilderness.

9 Make· yourselves ·firm, and be men, O ye Philistines, lest you serve the Hebrews, as they have served you; and be men, and fight.

10 And the Philistines fought, and Israel was struck down, and they fled, a man to his tent; and there was a very great smiting; and there fell of Israel thirty thousand footmen.

11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, died.

12 And there ran a man of Benjamin from the battle array, and came to Shiloh on that day, and his robe was rent, and the dust* of the ground was on his head.

13 And he came, and behold, Eli was sitting on the chair by the side* of the road, watching; for his heart was frightened on·​·account·​·of the ark of God. And the man came to tell it in the city, and all the city cried out.

14 And Eli heard the voice of the cry, and he said, What is the voice of this tumult? And the man hastened, and came and told it to Eli.

15 And Eli was a son of ninety and eight years; and his eyes were set* and he was· not ·able to see.

16 And the man said to Eli, I come from the battle array, and I fled today from the battle array. And he said, What is the word, my son?

17 And he who brought·​·tidings, answered and said, Israel has fled before the Philistines, and there has also been a great striking among the people, and thy two sons also, Hophni and Phinehas, are·​·dead, and the ark of God is taken.

18 And it was, when he mentioned the ark of God, that he* fell from upon the chair backward through the side of the gate, and his neck* broke, and he died; for the man was·​·old and was·​·heavy. And he judged Israel forty years.

19 And his daughter-in-law, the wife of Phinehas, had conceived, and was about to give·​·birth; and she heard the report as to the taking of the ark of God, and that her father-in-law and her husband died; and she stooped·​·down and gave·​·birth, for her throes turned on her.

20 And about the time of her death, the women that stood·​·up by her spoke unto her, Fear not; for thou hast given·​·birth to a son. But she answered not, neither did she set it to heart.

21 And she called the lad Ichabod*, saying, The glory has been exiled from Israel; because of the taking of the ark of God, and because of her father-in-law and her husband.

22 And she said, The glory is exiled from Israel; for the ark of God is taken.

   


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

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Exploring the Meaning of 1 Samuel 4

Napsal(a) Garry Walsh

Although everyone in Israel knew that Samuel had been chosen as the Lord’s prophet, the Israelites still didn’t listen to his prophecy. As a result, there was a new battle between the army of Israel and the army of the Philistines. The Philistines won and about four thousand men of Israel died.

The Israelites were in great distress. They sent for the Ark of the Covenant, thinking that if they brought it from Shiloh to the battlefield, it would help bring the power of Jehovah into the battle, and help them win. The two sons of Eli the High Priest, Hophni and Phinehas, came along with the Ark. When the Ark reached the Israelite camp, the Israelites shouted with joy, and the Philistines became afraid. The Philistines knew that the Israelite God was surely with them, and they remembered His power from the plagues of Egypt. (See Exodus 7 and the following chapters.)

And yet, the Philistines were tough enemies. They didn’t want to be slaves to Israel, as Israel had been to them. They gathered their courage and defeated Israel in battle again, and even captured the Ark of the Covenant.

A messenger was sent to bring the bad news to Shiloh, where Eli was. Hophni and Phinehas were dead, and the Ark was in enemy hands. When he heard the news, the elderly Eli fell backwards from his seat and died. Phinehas' wife was pregnant, and when she heard the news of her husband’s death it crushed her spirit, and she died shortly after delivering a son that she named Ichabod. So just as the Lord had told Samuel, the priestly role was taken from Eli’s family.

Why was the Ark of the Covenant important? It contained two stone tablets, on which were written the Ten Commandments. These were written by the finger of God, and given to Moses on Mount Sinai. The Commandments represented the covenant between the Lord and people. They would be joined together through love and faith: God’s love for His people, and their love for Him. Love, faith in God and obedience to His message would forever bind them. The covenant is only fulfilled when people, individually and collectively, do what is written on those two tablets. (See True Christianity 285.)

In this story, the Israelites lost the Ark of the Covenant with the Ten Commandments. This symbolizes how we can lose our covenant with the Lord, our Creator. We are free to keep our covenant with the Lord and follow His laws, or to break it. This story shows us how breaking the covenant can be really destructive.

God, however, will never give up on us, and is always ready to come into our lives if we accept Him. In True Christianity 285, Swedenborg writes that God is always ready to keep His commandment with us, but we must use our free will to keep our commandment with Him. This is illustrated in a quote from Revelation 3:20: “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me.”

While this story is an example of a covenant with God described in the Old Testament of the Word, this relationship between God and His people (and, of course, with each one of us individually) is a theme throughout all of the Bible. The New Testament describes a new covenant that the Lord seeks to build with each of us.

In Swedenborg’s Writings we learn that the Philistines, whom the Israelites were battling, represent faith without charity. Both faith and charity are necessary to follow the Lord, and knowledge of what is right and true is not useful unless we apply it to our lives. If we don't apply it, this knowledge becomes sort of abstract, something that we remember but that isn't an ongoing part of our life. (See Arcana Coelestia 1197.)

Since Philistines represent knowledge without charity, perhaps this story is telling us that in order to keep our covenant with God, it is not enough to know what is required of us, what is written on the tables of stone. We must also act accordingly. When we both understand the commandments and practice them, then we are able to keep our covenant with God.

Ze Swedenborgových děl

 

Arcana Coelestia # 1197

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1197. 'From whom Pelishtim came forth' means the nation which came from these, and which means a knowledge of the cognitions of faith and charity. This is clear from the Word where they are mentioned many times. In the Ancient Church all were called Philistines who spoke much about faith and who asserted that salvation lay in faith, and yet possessed nothing of the life of faith. Consequently they more than any others were called uncircumcised, that is, devoid of charity. (For references to them as the uncircumcised, see 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20; and elsewhere.) Being such as they were they inevitably made cognitions of faith matters of memory, for cognitions of spiritual and celestial things, and the arcana of faith themselves, become purely matters of memory when a person who is acquainted with them is devoid of charity. Things of the memory are so to speak dead if the person is not such that he lives according to them from conscience. When he does live according to them from conscience things of the memory are in that case matters of life as well, and only then do they remain with him for his use and salvation following life in the body. Knowledge and cognitions are of no value to anyone in the next life, even though he may have known all the arcana that have ever been revealed, if they have made no impact on his life.

[2] Throughout the prophetical parts of the Word 'the Philistines' means people such as these, as they do in the historical sections of the Word, as when Abraham sojourned in the land of the Philistines and made a covenant with Abimelech, the king of the Philistines, Genesis 20:1-end; 21:22-end; 26:1-33. Because the Philistines here meant cognitions of faith, and because Abraham represented the celestial things of faith, he sojourned there and made a covenant with them. So likewise did Isaac, who represented the spiritual things of faith. But Jacob did not do so because he represented the external features of the Church.

[3] That 'the Philistines' means, in general, knowledge of the cognitions of faith, and in particular people who make faith and salvation reside in cognitions alone which they make matters of memory, becomes clear also in Isaiah,

Rejoice not, O Philistia, all of you, that the rod which smites you has been broken, for from the serpent's root will come forth an adder, and its fruit will be a flying prester. Isaiah 14:29

Here 'the serpent's root' stands for facts, 'an adder' for evil arising out of falsities based on facts. 'The fruits of a flying prester' is their works which, because they are the product of evil desires, are called 'a flying prester'

[4] In Joel,

What are you to Me, O Tyre and Sidon, and all the borders of Philistia? Are you rendering Me a recompense? Swiftly and speedily I will return your recompense upon your own head, inasmuch as you have taken My silver and My gold, and My good and desirable treasures you have carried into your temples, and have sold the sons of Judah and the sons of Jerusalem to the sons of the Javanites, 1 that you might remove them far away from their border. Joel 3:4-6.

What 'the Philistines' and the whole of Philistia, or 'all its borders', are used to mean here is plain. 'Silver' and 'gold' here are the spiritual and celestial things of faith, 'good and desirable treasures' cognitions of them. 'They carried them into their temples' means that they were in possession of them and proclaimed them. 'They sold the sons of Judah and the sons of Jerusalem' however means that they possessed no love and no faith. In the Word 'Judah' is the celestial element of faith, and 'Jerusalem' the spiritual element deriving from it, which were 'removed far away from their borders'. Further examples exist in the Prophets, such as Jeremiah 25:20; Jeremiah 47:1-end; Ezekiel 16:27, 57; 25:15-16; Amos 1:8; 19; Zephaniah 2:5; Psalms 87:4; and the people of Caphtor are mentioned in Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7.

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1. i.e. the Greeks

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