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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 # 31

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31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse 1 many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

Poznámky pod čarou:

1. The Hebrew has "sprinkle," as found also in Arcana Coelestia 2015.

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