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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)

Ze Swedenborgových děl

 

Apocalypse Explained # 716

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716. And ten horns, signifies much power. This is evident from the signification of "horn," as being the power of truth against falsity and evil, and in the contrary sense the power of falsity against truth and good (of which above, n. 316, 567); also from the signification of "ten," as being all persons and all things, likewise many persons and many things (of which also above, n. 675; which shows that "ten horns" signify much power. That the dragon had much power is evident from what follows, namely, that because of him "the son a male that the woman brought forth was caught up unto God," that "his tail drew down from heaven the third part of the stars;" also that "he fought with Michael and his angels;" and afterwards that he stirred up Gog and Magog, and the nations in countless number, to war against the saints.

[2] "The dragon" had such power because "the dragon" means such as have separated faith from the goods of charity, which are works, and have confirmed this by the sense of the letter of the Word, which they thus twist from its genuine sense, and as it were draw it down from heaven; and because at the end of the church, which Revelation treats of, there is no charity, therefore the dragon then has power; for at the end of the church everyone wishes to live for himself, for the world, and according to his own bent, and few wish to live for the Lord, for heaven and eternal life; and the principle of faith alone, which is faith separated from charity, favors the former life, and like the current of a river draws in and carries away all to thus believing and living. This is why "the dragon," which signifies such persons and such things, was seen to have "ten horns."

[3] It has been said heretofore that falsities from evil have no power whatever; but it is to be known that falsities from evils have no power against truth from good; for truth from good is from the Lord, and the Lord has all power by His Divine truth. But falsities from evil have a power that is signified by "the ten horns of the dragon," because they prevail against those who are in falsities from evil, since such persons and such falsities act as one; moreover, man is in evil and in falsities therefrom hereditarily from his parents, and afterwards from actual life, especially at the end of the church; and these falsities from evil cannot be expelled from man in a moment, but little by little; for if they were expelled in a moment man would expire, because they constitute his life. Because such is man's state at the end of the church, the falsities of evil prevail, although they have no power whatever against truth from good. The Lord by His Divine truth might instantly cast out the falsities of evil that are with man, but this would be to cast the man instantly into hell; for these falsities must first be removed, and so far as they are removed, so far there is a place for implanting truths from good, and man is reformed. Such as are here meant by "the dragon" are meant also by "the he-goat" that fought with the ram (Daniel 8), and by "the goats" in Matthew 25; for "he-goats" there signify those who are in faith separated from charity, and "the ram" and "the sheep" those who are in charity.

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