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1 Samuel 9

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1 And there was a man of Benjamin, and his name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a man of Benjamin, mighty of valor.

2 And he had a son, and his name was Saul, a young·​·man and good; and there was not a man of the sons of Israel better than he; from his shoulder and upwards he was taller than any of the people.

3 And the she·​·donkeys of Kish, Saul’s father, were·​·lost. And Kish said to Saul his son, Take now one of the lads with thee, and arise, go seek the she·​·donkeys.

4 And he crossed into Mount Ephraim, and crossed into the land of Shalishah, and found them not; and they crossed into the land of Shaalim, and there they were not: and he crossed into the land of Benjamin and found them not.

5 They were come to the land of Zuph, and Saul said to his lad who was with him, come, and let us return; lest my father stop being anxious for the she·​·donkeys, and be·​·anxious for us.

6 And he said to him, Behold now, there is in this city a man of God, and the man is honored*; all that he speaks, coming comes to be. Now let us go thither; perhaps he will tell us our way which we shall go.

7 And Saul said to his lad, But behold, we go, and what shall we bring to the man? For the bread is·​·spent from our vessels and there is not a present to bring to the man of God; what have we with us?

8 And the lad answered Saul again, and said, behold, there is found in my hand the fourth of a shekel of silver, and I will give it to the man of God, and he will tell to us our way.

9 Before, in Israel, when a man went to inquire of God, he said thus: Let us go to the seer; for he who is called the prophet today was formerly called the seer.

10 And Saul said to his lad, Thy word is good; come, let us go. And they went to the city, where the man of God was.

11 They were going·​·up in going·​·up to the city, and they found damsels going·​·out to draw water, and said to them, Is the seer in this place?

12 And they answered them and said, He is; behold, he is before you; make·​·haste now, for he came this day to the city, for there is a sacrifice of the people today in the high·​·place.

13 As you come·​·into the city, you shall find him thus, before he goes·​·up to the high·​·place to eat; for the people will not eat until he come, for he blesses the sacrifice. After that, they who are called will eat. And now, go·​·up, for as to him, this very day you shall find him.

14 And they went·​·up to the city. They had come into the midst of the city, and behold, Samuel came out to meet them, to go·​·up to the high·​·place.

15 And Jehovah had revealed to the ear of Samuel one day before Saul came, saying,

16 Tomorrow about this time I will send a man to thee from the land of Benjamin, and thou shalt anoint him for a monarch over My people Israel, and he shall save My people out·​·of the hand of the Philistines; for I have seen My people, for their cry is come to Me.

17 And Samuel saw Saul, and Jehovah answered him, Behold the man of whom I said to thee; he shall retain My people.

18 And Saul approached Samuel in the midst of the gate, and said, Tell me, I pray thee, where the house of the seer is?

19 And Samuel answered Saul, and said, I am the seer; go·​·up before me unto the high·​·place, and you shall eat with me today, and in the morning I will send thee away and will tell thee all that is in thy heart.

20 And as for the she·​·donkeys that were·​·lost to thee three days ago today, set not thy heart on them, for they are found. And on whom is all the desire of Israel? Is it not for thee and for all the house of thy father?

21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, and my family the least of all the families of the tribe of Benjamin? And wherefore speakest thou unto me according to this word?

22 And Samuel took Saul and his lad, and brought them into the room, and gave them a place at the head of them that were called, and they were about thirty men.

23 And Samuel said to the one who slaughtered, Give the portion which I gave to thee, of which I said to thee, Set it with thee.

24 And he who slaughtered it lifted·​·up the hind·​·quarter and what was upon it, and set it before Saul. And he said, Behold, that which is left. Set it before thee; eat. For it is kept for thee for this solemn·​·occasion, saying: I have called the people. And Saul ate with Samuel on that day.

25 And they went·​·down from the high·​·place to the city, and he spoke with Saul on the roof.

26 And they got·​·up·​·early; and it was, as the dawn came·​·up, that Samuel called Saul to the roof, saying: Arise, and I will send· thee ·away. And Saul arose, and the two of them went·​·out, he and Samuel, outside.

27 They were going·​·down into the edge of the city, and Samuel said unto Saul, Say to the lad that he pass·​·on before us (and he passed·​·on), and stand thou this day, and I will cause thee to hear the word of God.

   


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

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Arcana Coelestia # 6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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

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Arcana Coelestia # 1482

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1482. That 'Pharaoh's princes saw' means the first and foremost commandments, which are 'pharaoh's princes', is clear from the meaning of 'princes' and of 'Pharaoh'. In the Word, in both its historical and its prophetical parts, princes mean the things that are first and foremost. 'pharaoh' has the same meaning as Egypt, Egypt or Pharaoh being used in the best sense here, since they refer to knowledge comprised of cognitions which the Lord took in first in childhood. That first and foremost commandments from the Word are meant is clear from the meaning of these princes in the internal sense. That in general 'Pharaoh' in the Word has the same meaning as Egypt may be confirmed from many references, even as the kings of other kingdoms who are mentioned by name have the same meaning as the actual names given to their kingdoms. But by 'the princes' are meant their first and foremost features, as in Isaiah,

The princes of Zoan are foolish, the wise counselors of Pharaoh. . . . How do you say to Pharaoh, I am a son of the wise, a son of the kings of old? The princes of Zoan have become fools, the princes of Noph deluded. Isaiah 19:11, 13.

Here 'the princes of Zoan and the wise counselors of Pharaoh' stands for facts that are first and foremost. And since wisdom flourished initially in Egypt, as stated already, it is called 'a son of the wise, and a son of the kings of old'. And there are many other places in the Word where in the same way 'princes' stands for features that are first and foremost.

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