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1 Samuel 15

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1 και ειπεν σαμουηλ προς σαουλ εμε απεστειλεν κυριος χρισαι σε εις βασιλεα επι ισραηλ και νυν ακουε της φωνης κυριου

2 ταδε ειπεν κυριος σαβαωθ νυν εκδικησω α εποιησεν αμαληκ τω ισραηλ ως απηντησεν αυτω εν τη οδω αναβαινοντος αυτου εξ αιγυπτου

3 και νυν πορευου και παταξεις τον αμαληκ και ιεριμ και παντα τα αυτου και ου περιποιηση εξ αυτου και εξολεθρευσεις αυτον και αναθεματιεις αυτον και παντα τα αυτου και ου φειση απ' αυτου και αποκτενεις απο ανδρος και εως γυναικος και απο νηπιου εως θηλαζοντος και απο μοσχου εως προβατου και απο καμηλου εως ονου

4 και παρηγγειλεν σαουλ τω λαω και επισκεπτεται αυτους εν γαλγαλοις τετρακοσιας χιλιαδας ταγματων και τον ιουδαν τριακοντα χιλιαδας ταγματων

5 και ηλθεν σαουλ εως των πολεων αμαληκ και ενηδρευσεν εν τω χειμαρρω

6 και ειπεν σαουλ προς τον κιναιον απελθε και εκκλινον εκ μεσου του αμαληκιτου μη προσθω σε μετ' αυτου και συ εποιησας ελεος μετα των υιων ισραηλ εν τω αναβαινειν αυτους εξ αιγυπτου και εξεκλινεν ο κιναιος εκ μεσου αμαληκ

7 και επαταξεν σαουλ τον αμαληκ απο ευιλατ εως σουρ επι προσωπου αιγυπτου

8 και συνελαβεν τον αγαγ βασιλεα αμαληκ ζωντα και παντα τον λαον ιεριμ απεκτεινεν εν στοματι ρομφαιας

9 και περιεποιησατο σαουλ και πας ο λαος τον αγαγ ζωντα και τα αγαθα των ποιμνιων και των βουκολιων και των εδεσματων και των αμπελωνων και παντων των αγαθων και ουκ εβουλετο αυτα εξολεθρευσαι και παν εργον ητιμωμενον και εξουδενωμενον εξωλεθρευσαν

10 και εγενηθη ρημα κυριου προς σαμουηλ λεγων

11 παρακεκλημαι οτι εβασιλευσα τον σαουλ εις βασιλεα οτι απεστρεψεν απο οπισθεν μου και τους λογους μου ουκ ετηρησεν και ηθυμησεν σαμουηλ και εβοησεν προς κυριον ολην την νυκτα

12 και ωρθρισεν σαμουηλ και επορευθη εις απαντησιν ισραηλ πρωι και απηγγελη τω σαμουηλ λεγοντες ηκει σαουλ εις καρμηλον και ανεστακεν αυτω χειρα και επεστρεψεν το αρμα και κατεβη εις γαλγαλα προς σαουλ και ιδου αυτος ανεφερεν ολοκαυτωσιν τω κυριω τα πρωτα των σκυλων ων ηνεγκεν εξ αμαληκ

13 και παρεγενετο σαμουηλ προς σαουλ και ειπεν αυτω σαουλ ευλογητος συ τω κυριω εστησα παντα οσα ελαλησεν κυριος

14 και ειπεν σαμουηλ και τις η φωνη του ποιμνιου τουτου εν τοις ωσιν μου και φωνη των βοων ων εγω ακουω

15 και ειπεν σαουλ εξ αμαληκ ηνεγκα αυτα α περιεποιησατο ο λαος τα κρατιστα του ποιμνιου και των βοων οπως τυθη τω κυριω θεω σου και τα λοιπα εξωλεθρευσα

16 και ειπεν σαμουηλ προς σαουλ ανες και απαγγελω σοι α ελαλησεν κυριος προς με την νυκτα και ειπεν αυτω λαλησον

17 και ειπεν σαμουηλ προς σαουλ ουχι μικρος συ ει ενωπιον αυτου ηγουμενος σκηπτρου φυλης ισραηλ και εχρισεν σε κυριος εις βασιλεα επι ισραηλ

18 και απεστειλεν σε κυριος εν οδω και ειπεν σοι πορευθητι και εξολεθρευσον τους αμαρτανοντας εις εμε τον αμαληκ και πολεμησεις αυτους εως συντελεσης αυτους

19 και ινα τι ουκ ηκουσας της φωνης κυριου αλλ' ωρμησας του θεσθαι επι τα σκυλα και εποιησας το πονηρον ενωπιον κυριου

20 και ειπεν σαουλ προς σαμουηλ δια το ακουσαι με της φωνης του λαου και επορευθην εν τη οδω η απεστειλεν με κυριος και ηγαγον τον αγαγ βασιλεα αμαληκ και τον αμαληκ εξωλεθρευσα

21 και ελαβεν ο λαος των σκυλων ποιμνια και βουκολια τα πρωτα του εξολεθρευματος θυσαι ενωπιον κυριου θεου ημων εν γαλγαλοις

22 και ειπεν σαμουηλ ει θελητον τω κυριω ολοκαυτωματα και θυσιαι ως το ακουσαι φωνης κυριου ιδου ακοη υπερ θυσιαν αγαθη και η επακροασις υπερ στεαρ κριων

23 οτι αμαρτια οιωνισμα εστιν οδυνην και πονους θεραφιν επαγουσιν οτι εξουδενωσας το ρημα κυριου και εξουδενωσει σε κυριος μη ειναι βασιλεα επι ισραηλ

24 και ειπεν σαουλ προς σαμουηλ ημαρτηκα οτι παρεβην τον λογον κυριου και το ρημα σου οτι εφοβηθην τον λαον και ηκουσα της φωνης αυτων

25 και νυν αρον δη το αμαρτημα μου και αναστρεψον μετ' εμου και προσκυνησω κυριω τω θεω σου

26 και ειπεν σαμουηλ προς σαουλ ουκ αναστρεφω μετα σου οτι εξουδενωσας το ρημα κυριου και εξουδενωσει σε κυριος του μη ειναι βασιλεα επι τον ισραηλ

27 και απεστρεψεν σαμουηλ το προσωπον αυτου του απελθειν και εκρατησεν σαουλ του πτερυγιου της διπλοιδος αυτου και διερρηξεν αυτο

28 και ειπεν προς αυτον σαμουηλ διερρηξεν κυριος την βασιλειαν ισραηλ εκ χειρος σου σημερον και δωσει αυτην τω πλησιον σου τω αγαθω υπερ σε

29 και διαιρεθησεται ισραηλ εις δυο και ουκ αποστρεψει ουδε μετανοησει οτι ουχ ως ανθρωπος εστιν του μετανοησαι αυτος

30 και ειπεν σαουλ ημαρτηκα αλλα δοξασον με δη ενωπιον πρεσβυτερων ισραηλ και ενωπιον λαου μου και αναστρεψον μετ' εμου και προσκυνησω τω κυριω θεω σου

31 και ανεστρεψεν σαμουηλ οπισω σαουλ και προσεκυνησεν τω κυριω

32 και ειπεν σαμουηλ προσαγαγετε μοι τον αγαγ βασιλεα αμαληκ και προσηλθεν προς αυτον αγαγ τρεμων και ειπεν αγαγ ει ουτως πικρος ο θανατος

33 και ειπεν σαμουηλ προς αγαγ καθοτι ητεκνωσεν γυναικας η ρομφαια σου ουτως ατεκνωθησεται εκ γυναικων η μητηρ σου και εσφαξεν σαμουηλ τον αγαγ ενωπιον κυριου εν γαλγαλ

34 και απηλθεν σαμουηλ εις αρμαθαιμ και σαουλ ανεβη εις τον οικον αυτου εις γαβαα

35 και ου προσεθετο σαμουηλ ετι ιδειν τον σαουλ εως ημερας θανατου αυτου οτι επενθει σαμουηλ επι σαουλ και κυριος μετεμεληθη οτι εβασιλευσεν τον σαουλ επι ισραηλ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4111

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4111. 'And Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'. This is clear from the meaning of 'stealing' here as taking away that which is cherished and holy, and so changing the state; from the meaning of 'the teraphim' as truths, dealt with below; and from the meaning of 'father', who in this case is Laban, as the good meant by him, dealt with already. 'Father' too means good, 3703. From this it is evident that 'Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'.

[2] What is implied in all this may be seen from the state in which spirits dwell when they are being separated. The states of good and truth in which spirits dwell are determined by the communities they are in, for as shown already, all thought flows in through others, doing so most immediately through those in whose community they are at the time. When therefore they are removed from one community and sent into another the states of their thoughts and affections are changed, and so therefore are the states of truth and good in which they dwell. If however they are sent into communities unlike themselves they take no delight in it, and consequently feel coerced; and therefore they are separated from them and taken to communities which are like themselves. This explains why the evil are unable to be present in and to stay among communities of the good, or the good to do so among communities of the evil, and also why all spirits and angels are distinguished into separate communities in accordance with those affections that belong to love. But every affection belonging to love contains many and varying features, 3078, 3189, 4005, though one feature is predominant. Each spirit therefore is capable of being in a number of communities, but he strives to get to the one in which his predominant affection reigns, and to which at length he is brought.

[3] As regards the good meant by 'Laban' and a change in the state of that good, as long as it was present with the good represented by 'Jacob' it was closer to the Divine; for 'Jacob' means that good within the Natural, and being closer to the Divine was also at that time in a more perfect state of truth and good. But when it was separated from it, it entered another state as regards truth and good, for in general changes of state in the next life are nothing else than movements towards the Divine or away from the Divine. This then shows what is understood by a change of state when the good meant by 'Laban' was separated.

[4] The reason why 'Rachel stole the teraphim which belonged to her father' means a change of state as regard truth is that by 'the teraphim' are meant his gods, as is evident from what follows below. For in verse 30 Laban says to Jacob, 'Why did you steal my gods?' and in verse 32 Jacob replies, 'Anyone with whom you find your gods shall not live in the presence of our brothers'. In the internal sense 'gods' means truths, which is also the reason why the name 'God' is used in the Word when truth is the subject, see 2586, 2769, 2807, 2822.

[5] The teraphim were idols which were used when people consulted God or asked Him something. And because the replies which they received were to those people Divine truths, truths were therefore meant by them, as in Hosea,

The children of Israel sat many days with no king and with no prince and with no sacrifice, nor ephod and teraphim. Hosea 3:4.

'Ephod and teraphim' stands for Divine truths which they received through the replies given, for when they asked God something they also put on the ephod, 1 Samuel 23:9-12. In Zechariah,

The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity. Zechariah 10:2.

Here too 'the teraphim' stands for replies, but in that state iniquitous ones.

[6] And because 'the teraphim' had this kind of meaning, some also had them in their houses, even though this was forbidden. One such person was Micah, in the Book of Judges,

Micah had a house of God and he made an ephod and teraphim, and he consecrated 1 one of his sons to be his priest. And some of the Danites said to their brethren, Do you know that in these houses there is an ephod and teraphim, and a graven image and a molten image? And when they had entered Micah's house and took the graven image, the ephod and the teraphim, and the molten image... And the priest's heart was glad, 2 and he took the ephod and the teraphim, and the graven image. And Micah pursued the children of Dan, then he said, You have taken my gods which I made, and the priest, and have gone away. What have I more? Judges 17:5; 18:14, 18, 20, 24.

Michal too, David's wife, had them, as described in 1 Samuel,

Michal, David's wife, took the teraphim, and placed them in the bed and covered them over with a garment. Saul's messengers came, but behold, the teraphim were in the bed. 1 Samuel 19:13, 16.

The fact that they were however idols which were forbidden is evident from what is said in reference to them in 1 Samuel 15:23; 2 Kings 23:24; Ezekiel 21:21.

Poznámky pod čarou:

1. literally, filled the hand

2. literally, good

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

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