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2 Samuel 19

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1 2 And it was·​·told Joab, Behold, the king is weeping and mourning over Absalom.

2 3 And the salvation on that day became a mourning for all the people; for the people heard say on that day, the king grieves over his son.

3 4 And the people stole away that day, to come·​·into the city, as people being humiliated steal away when they flee in battle.

4 5 And the king muffled his face, and the king cried with a great voice, My son Absalom! Absalom, my son, my son!

5 6 And Joab came to the king to the house, and said, Thou hast shamed today the faces of all thy servants, who have caused· thy soul ·to·​·escape today, and the soul of thy sons and of thy daughters, and the soul of thy wives, and the soul of thy concubines,

6 7 to love those who hate thee, and to hate those who love thee. For thou hast told them today, that the princes and servants are nothing to thee; for I know today that if Absalom had lived, and all of us had died today, that it would then be upright in thine eyes.

7 8 And now arise, go·​·out, and speak to the heart of thy servants; for I promise by Jehovah, if thou go· not ·out, then not a man will lodge with thee tonight: and this will do· more ·evil to thee than all the evil that has come upon thee from thy youth until now.

8 9 And the king arose and sat in the gate. And they told unto all the people, saying, Behold, the king is sitting in the gate. And all the people came before the king; and Israel had fled every man to his tent.

9 10 And all the people were contending in all the tribes of Israel, saying, The king rescued us from the palm of the hand of our enemies, and he caused us to escape from the palm of the hand of the Philistines; and now he has run·​·away from the land on·​·account·​·of Absalom.

10 11 And Absalom, whom we anointed over us, is·​·dead in battle. And now, why are· you ·silent as to returning the king?

11 12 And king David sent unto Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are you the last to return the king to his house? and the word of all Israel is come to the king to his house.

12 13 You are my brothers, you are my bone and my flesh; and why are you the last to bring·​·back the king?

13 14 And say ye to Amasa, Art thou not my bone and my flesh? God do thus to me, and thus may He add, if thou be not commander of the army before me all the days instead of Joab.

14 15 And he inclined the heart of all the men of Judah as of one man, and they sent unto the king, Return thou and all thy servants.

15 16 And the king returned and came to Jordan. And Judah came to Gilgal, to go to meet the king, to cause the king to cross·​·over the Jordan.

16 17 And Shimei the son of Gera, a Benjaminite who was from Baḥurim, hastened and came·​·down with the men of Judah to meet king David.

17 18 And there were a thousand men of Benjamin with him, and Ziba the lad* of the house of Saul, and his fifteen sons and his twenty servants with him; and he went·​·prosperously over Jordan before the king.

18 19 And the ferry* crossed·​·over to bring·​·across the house of the king, and to do what was good in his eyes. And Shimei the son of Gera fell before the king, when he crossed·​·over on the Jordan;

19 20 and said unto the king, Let not my lord reckon iniquity unto me, neither do thou remember that thy servant did commit·​·iniquity on the day when my lord the king went·​·out of Jerusalem, that the king should take it to his heart.

20 21 For thy servant knows that I have sinned; and behold, I am come the first this day of all the house of Joseph to go·​·down to meet my lord the king.

21 22 And Abishai the son of Zeruiah answered and said, Shall not Shimei be put·​·to·​·death for this, for he reviled the anointed of Jehovah?

22 23 And David said, What is there to me and to you*, ye sons of Zeruiah that you should this day be opponents unto me? Shall· there any man ·be·​·put·​·to·​·death this day in Israel? For do I not know that I am this day king over Israel?

23 24 And the king said unto Shimei, Thou shalt· not ·die. And the king promised unto him.

24 25 And Mephibosheth the son of Saul went·​·down to meet the king, and he had not tended to* his feet, nor tended to* his upper·​·lip, nor washed his garments from the day the king went until the day that he came in peace.

25 26 And it was, when he was come to Jerusalem to meet the king, that the king said unto him, Why wentest thou not with me, Mephibosheth?

26 27 And he said, My lord the king, my servant deceived me; for thy servant said, I will·​·saddle me the donkey, and ride on it, and go with the king; because thy servant is lame.

27 28 And he lied* against thy servant to my lord the king; but my lord the king is as an angel of God, and do what is good in thine eyes.

28 29 For there were not any of the house of my father but men of death to my lord the king; and thou didst put thy servant among those who eat at thine own table, and what justice is·​·there still to me that I should still cry to the king?

29 30 And the king said unto him, Why speakest thou yet thy words? I have said, Thou and Ziba part the field.

30 31 And Mephibosheth said unto the king, Let him take even all, after my lord the king is come in peace unto his house.

31 32 And Barzillai the Gileadite went·​·down from Rogelim, and crossed·​·over the Jordan with the king, to conduct* him through the Jordan.

32 33 And Barzillai was· very ·old, a son of eighty years, and he had sustained the king while he dwelt in Mahanaim; for he was a very great man.

33 34 And the king said to Barzillai, Cross· thou ·over with me and I will sustain thee with me in Jerusalem.

34 35 And Barzillai said to the king, As what are the days of the years of my life, that I should go·​·up with the king to Jerusalem.

35 36 A son of eighty years I am today. Can I know between good and evil? can thy servant taste what I eat and what I drink? can I still hear the voice of men singing and woman singing? and why should thy servant be yet a burden to my lord the king?

36 37 Thy servant shall cross· a·​·little ·over Jordan with the king; and why should the king recompense me this recompense?

37 38 Let thy servant turn·​·back, I pray thee, and die in my own city, by the grave of my father and of my mother. But behold thy servant Chimham; let him cross·​·over with my lord the king; and do thou to him what is good in thine eyes.

38 39 And the king said, Chimham shall cross·​·over with me, and I will do unto him that which is good in thine eyes; and all that thou shalt choose from me, I will do for thee.

39 40 And all the people crossed·​·over Jordan. And the king crossed·​·over, and the king kissed Barzillai and blessed him; and he returned unto his place.

40 41 And the king crossed·​·over to Gilgal, and Chimham crossed·​·over with him; and all the people of Judah; and they brought·​·over the king, and also half the people of Israel.

41 42 And, behold, all the men of Israel came to the king, and said unto the king, Why have our brothers the men of Judah stolen thee away, and have brought· the king and his house and all David’s men with him, ·over Jordan?

42 43 And all the men of Judah answered the men of Israel, Because the king is near to me; and why then be· you ·incensed over this matter? Eating, have we eaten of the king’s, or accepted a present for ourselves?

43 44 And the man of Israel answered the man of Judah, and said, I have ten shares* in the king and also in David, I more than thou; and wherefore didst thou revile me, and was not my word the first for me to return my king? and the word of the man of Judah was more hardened than the word of the man of Israel.

   


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

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Judah

  

The 'city of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor.

(Odkazy: Apocalypse Explained 850)

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Apocalypse Explained # 297

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297. Verse 1. And I saw in the right hand of Him that sat upon the throne, signifies the Lord in respect to omnipotence and omniscience. This is evident from the signification of "right hand," as being, in reference to the Lord, omnipotence and also omniscience (of which presently); also from the signification of "Him that sat upon the throne," as being the Lord in respect to Divine good in heaven; for in general "throne" signifies heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding, from which heaven is, and by which judgment is effected (See above, n. 253). By "Him that sat upon the throne," and also by "the Lamb," that took the book from Him that sat upon the throne, the Lord is meant, because by "Him that sat upon the throne" the Lord in respect to Divine good is meant, and by "the Lamb" the Lord in respect to Divine truth. There are two things that proceed from the Lord as the sun of heaven, namely, Divine good and Divine truth. Divine good from the Lord is called "the Father in the heavens," and is here meant by "Him that sat upon the throne;" and Divine truth from the Lord is called "the Son of man," but here "the Lamb." And because Divine good judges no one, but Divine truth judges, therefore it is here said that "the Lamb took the book from Him that sat upon the throne." That Divine good judges no one, but Divine truth judges, is meant by the Lord's words in John:

The Father doth not judge anyone, but hath given all judgment unto the Son; because He is the Son of man (John 5:22, 27).

"Father" means the Lord in respect to Divine good; "the Son of man," the Lord in respect to Divine truth. Divine good "doth not judge anyone," because it explores no one; but Divine truth judges, for it explores everyone. Yet it should be known, that neither does the Lord Himself judge anyone from the Divine truth that proceeds from Him, for this is so united to Divine good that they are one; but the man-spirit judges himself; for it is the Divine truth received by himself that judges him; but because the appearance is that the Lord judges, therefore it is said in the Word that all are judged by the Lord. This the Lord also teaches in John:

Jesus said, If any man hear My words and yet believe not, I judge him not; for I have not come to judge the world but to save the world. He that rejecteth Me and receiveth not My words hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day (John 12:47-48).

[2] For in respect to judgment, the case is this: The Lord is present with all, and from Divine Love He wills to save all, and He turns and leads all towards Himself. Those who are in good and in truths therefrom follow, for they apply themselves, but those who are in evil and in falsities therefrom do not follow, but turn backwards from the Lord, and to turn themselves backwards from the Lord is to turn from heaven to hell; for every man-spirit is either his own good and the truth therefrom, or his own evil and the falsity therefrom. He who is a good and the truth therefrom permits himself to be led by the Lord; but he who is an evil and the falsity therefrom does not permit himself to be led; he resists with all his strength and endeavor, for his will is toward his own love; for this love is his breath and life; therefore his desire is toward those who are in a like love of evil. From this it can be seen that the Lord does not judge anyone, but that Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in love; and it judges to hell those who have not received Divine truth in the heart, and who have denied it. Thence it is clear what is meant by the Lord's saying that "all judgment is given to the Son, because He is the Son of man," and elsewhere, that "He came not to judge the world but to save the world," and that the Word which He has spoken is to judge man. "

[3] These, however, are truths that do not fall into man's self-intelligence, for they are among the arcana of the wisdom of angels. (But the matter is somewhat elucidated in the work on Heaven and Hell 545-551, under the heading, The Lord casts no one into Hell, but the Spirit casts Himself Thither.) That it is the Lord who is meant by "Him that sat upon the throne," and not another whom some distinguish from the Lord and call "God the Father," can be seen by anyone from this, that the Divine that the Lord called "Father" was no other than His own Divine; for this took on the Human; consequently it was the Father of the Human; and that this Divine is infinite, eternal, uncreate, omnipotent, God, Lord, and in no way differing from the Divine Itself that some distinguish from Him and call the Father, can be seen from the received faith called Athanasian, where it is also said:

That no one of them is greatest or least, and no one of them first or last, but they are altogether equal; and that as is one, so is the other, infinite, eternal, uncreate, omnipotent, God, Lord; and yet there are not three infinites, but one; not three eternals, but one; not three uncreates, but one; not three omnipotents, but one; not three Gods and Lords, but one.

These things have been said that it may be known that by "Him that sat upon the throne" and "the Lamb," also in what follows by "God" and "the Lamb," not two, distinct from each other, are meant; but that by the one, Divine good is meant, and by the other, Divine truth in heaven, both proceeding from the Lord. That the Lord is meant by "Him that sat upon the throne," is clear also from the particulars of chapter 4 preceding, where the throne and One sitting thereon are treated of (which may be seen explained, n. 258-295); and still further in Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matthew 25:31; 19:28-29).

Also in Ezekiel:

Above the expanse that was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne a likeness as the appearance of a man sitting upon it (Ezekiel 1:26; 10:1).

And in Isaiah:

I saw the Lord sitting upon a throne, high and lifted up, and His train filling the temple (Isaiah 6:1).

[4] Since by "throne" heaven is signified, and by "Him that sat upon the throne" the Lord in respect to His Divine in heaven, it is said above, in chapter 3:

He that overcometh, I will give to him to sit with Me on My throne (Revelation 3:21);

signifying that he shall be in heaven where the Lord is (See above, n. 253); and therefore in what follows in this chapter it is said:

I saw, and behold in the midst of the throne a Lamb standing (Revelation 5:6);

and in chapter 22:

He showed me a river of water of life, going forth out of the throne of God and of the Lamb (Revelation 22:1).

"The throne of God and of the Lamb" means heaven and the Lord there in respect to Divine good and as to Divine truth; "God" meaning the Lord in respect to Divine good; and "the Lamb," the Lord in respect to Divine truth. A distinction is here made between the two, because there are those that receive the one more than the other. Those that receive Divine truth in good are saved; but those that receive Divine truth (which is the Word) not in good are not saved, since all Divine truth is in good and not elsewhere; consequently those that do not receive it in good reject it and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good is to receive it in the good of charity; for those who are in that good receive.

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