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2 Samuel 13

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1 Nogen tid derefter hendte det som nu skal fortelles: Absalom, Davids sønn, hadde en fager søster som hette Tamar; henne fattet Davids sønn Amnon kjærlighet til.

2 Og Amnon var så nedtrykt for sin søster Tamars skyld at han blev syk; for hun var jomfru, og det syntes Amnon umulig å gjøre henne noget.

3 Men Amnon hadde en venn som hette Jonadab, en sønn av Davids bror Simea; og Jonadab var en meget klok mann.

4 Han sa til ham: Hvorfor ser du så dårlig ut, kongesønn, morgen efter morgen? Vil du ikke si mig det? Da sa Amnon til ham: Jeg elsker Tamar, min bror Absaloms søster.

5 Jonadab sa til ham: Legg dig i sengen og gjør dig syk, og når da din far kommer for å se til dig, så si til ham: La min søster Tamar komme og gi mig noget å ete og lage til maten for mine øine, så jeg ser på det og får maten av hennes hånd!

6 Så la Amnon sig og gjorde sig syk, og da kongen kom for å se til ham, sa Amnon til kongen: La min søster Tamar komme og lage et par kaker, så jeg ser på det og kan få dem av hennes hånd!

7 Da sendte David bud inn i huset til Tamar og lot si: Gå til din bror Amnons hus og lag til maten for ham!

8 Og Tamar gikk til sin bror Amnons hus. Han lå til sengs, og hun tok deigen og eltet den og laget kaker, så han så på det, og stekte dem.

9 Så tok hun pannen og slo dem ut foran ham; men han vilde ikke ete. Og Amnon sa: La alle gå ut! Da alle var gått ut,

10 sa Amnon til Tamar: Bær maten inn i kammeret, så jeg kan få den av din hånd! Og Tamar tok kakene som hun hadde laget, og bar dem inn i kammeret til sin bror Amnon.

11 Men da hun rakte ham dem og bad ham ete, tok han fatt i henne og sa til henne: Kom og ligg hos mig, min søster!

12 Men hun sa til ham: Nei, min bror, krenk mig ikke! Slikt må ikke gjøres i Israel; Gjør ikke noget så skammelig!

13 Hvor skulde da jeg gå hen med min skam? Og du vilde bli regnet blandt nidingene i Israel. Kjære, tal heller til kongen! Han nekter dig ikke å få mig.

14 Men han vilde ikke høre på henne; og han blev henne for sterk og krenket henne og lå hos henne.

15 Men derefter fattet Amnon et sterkt hat til henne - det hat han fikk til henne, var større enn den kjærlighet han hadde hatt til henne. Og Amnon sa til henne: Stå op og gå din vei!

16 Da sa hun til ham: Vold mig ikke så stor en ulykke! Jag mig ikke bort! Det vilde være verre enn det annet du har gjort mig. Men han vilde ikke høre på henne.

17 Han kalte på den gutt som gikk ham til hånde, og sa: Jag denne kvinne ut på gaten og steng døren efter henne!

18 Hun hadde en sid kjortel på sig; for sådanne kåper brukte kongens døtre så lenge de var jomfruer. Hans tjener førte henne da ut på gaten og stengte døren efter henne.

19 Men Tamar strødde aske på sitt hode og sønderrev den side kjortel hun hadde på sig, og hun la sin hånd på sitt hode og gikk skrikende sin vei.

20 Da sa hennes bror Absalom til henne: Har din bror Amnon vært hos dig? Ti nu stille, min søster! Han er din bror; ta dig ikke så nær av dette! Så blev da Tamar i sin ulykke i sin bror Absaloms hus.

21 Da kong David hørte om alt dette, blev han meget vred.

22 Og Absalom talte ikke med Amnon, hverken ondt eller godt; for han hatet Amnon fordi han hadde krenket hans søster Tamar.

23 To år derefter hadde Absalom fåreklipning i Ba'al-Hasor, som ligger ved Efra'im, og Absalom innbød alle kongens sønner.

24 Absalom gikk inn til kongen og sa: Din tjener skal nu ha fåreklipning; vil ikke kongen og hans menn følge din tjener dit!

25 Men kongen svarte: Nei, min sønn, vi vil ikke komme alle, forat vi ikke skal være dig til uleilighet. Og han nødde ham, men han vilde enda ikke gå med og ønsket ham lykke til.

26 Da sa Absalom: Om du ikke vil, så la min bror Amnon følge med oss! Kongen spurte: Hvorfor skal han følge med dig?

27 Men Absalom nødde ham inntil han lot Amnon og alle kongesønnene gå med ham.

28 Og Absalom bød sine tjenere og sa: Se til, når Amnon er blitt vel til mote av vinen, og jeg sier til eder: Hugg Amnon ned! - så skal I drepe ham; vær ikke redde! Det er jo jeg som har befalt eder det! Vær modige og vis eder som djerve menn!

29 Og Absaloms tjenere gjorde med Amnon som Absalom hadde befalt. Da stod alle kongesønnene op og satte sig på hver sitt muldyr og flyktet.

30 Mens de ennu var på veien, kom det rykte til David: Absalom har slått alle kongens sønner ihjel, og ikke en eneste av dem er blitt tilbake.

31 Da stod kongen op og sønderrev sine klær og kastet sig ned på jorden, og alle hans tjenere stod der med sønderrevne klær.

32 Men Jonadab, sønn av Davids bror Simea, tok til orde og sa: Min herre må ikke tenke at de har drept alle de unge menn, kongens sønner. Det er bare Amnon som er død; for efter Absaloms egne ord har det vært avgjort helt fra den dag han krenket hans søster Tamar.

33 Så må nu min herre kongen ikke la det gå sig til hjerte at de sier: Alle kongens sønner er død! Nei, det er bare Amnon som er død.

34 Imidlertid flyktet Absalom. Da den mann som holdt vakt, så sig omkring, fikk han se mange folk som drog frem fra veien bak ham ved siden av fjellet.

35 Da sa Jonadab til kongen: Der kommer kongens sønner; det er gått som din tjener sa.

36 Ikke før hadde han talt ut, så kom kongens sønner, og de gråt høit, og kongen og alle hans menn brast også i lydelig gråt.

37 Men Absalom flyktet og drog til Talmai, sønn av Ammihud, kongen i Gesur. Og David sørget over sin sønn hele tiden.

38 Da nu Absalom var flyktet og hadde draget til Gesur, blev han der tre år.

39 Dette avholdt kong David fra å dra ut imot Absalom; for han hadde trøstet sig over Amnons død.

   

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Arcana Coelestia # 9212

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9212. 'If you ever take your companion's clothing as a pledge' means if factual knowledge of truths is dispersed by illusions that are a product of sensory impressions. This is clear from the meaning of 'taking as a pledge' as receiving a token for goods that are supplied, for 'a pledge' is a token for goods that are being lent. When spiritual things are understood instead of these, supplying goods means giving instruction in truths, and the token or pledge in this instance means truth on the level of the senses. For 'the clothing' here which is given as a pledge means the lowest level of the natural, which is that of the senses. Since illusions abound on this level and illusions wipe out truths, 'taking your companion's clothing as a pledge' means the dispersing of truths by illusions that are a product of sensory impressions. The fact that these things are meant is clear from the whole train of thought in the internal sense.

[2] In general 'clothing' means everything that clothes another, and so whatever is relatively more external. Consequently the external or natural man is called the clothing in relation to the internal or spiritual man. In a similar way truth is called the clothing in relation to good, because truth clothes good; likewise factual knowledge of truth in relation to the truth of faith which belongs to the internal man. Sensory perception, which constitutes the lowest level of life with a person, is the clothing in relation to factual knowledge of truth.

'Clothes' are lower things that cover higher ones, or what amounts to the same thing, exterior things that cover interior ones, see 2576, 5248. In general they are truths, 4545, 4763, 5319, 5954, 6914, 6917, 9093, factual knowledge of truths, 6918, or truths on the level of the senses, 9158. Sensory perception constitutes the lowest level of life with a person, 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and sensory perception is subject to illusions, 5084, 5089, 6201, 6948, 6949, 7442.

[3] The meaning of 'clothes' as truths owes its origin to representatives in the next life. There angels and spirits appear dressed in clothes in keeping with the state of faith or truth that is theirs, and their clothes are varied in keeping with the changes which that state undergoes. Those governed by authentic truth appear dressed in white garments, and those governed by truths springing from good in shining ones. But those governed purely by good, as angels of the inmost heaven are, called celestial angels, appear naked. So it is then that clothes are truths, and that truths are meant in the Word by 'clothes', as may be seen from places referred to above. To these places let the following in the Gospels be added:

[4] In Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became [white] as the light. Matthew 17:2.

'Face' in the Word means the interiors, in particular the affections, 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, and 'God's face' Goodness itself, 222, 223, 5585. 'The sun' means God's love, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 7083, 8644. From this it is evident what the meaning is when it says that the Lord's face shone like the Sun, namely that His interiors were the Good of Divine Love. 'His garments became [white] as the light' means Divine Truth radiating from Him, which also appears in heaven as the light, 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644.

[5] In the same gospel,

When Jesus drew near to Jerusalem they brought the she-ass and the colt and laid their garments on them and set Him on them. But a very great crowd spread their garments on the road, while others were breaking off branches from trees and spreading them on the road. Matthew 21:1, 7-8.

Riding on a she-ass and her colt was a representative sign of the Supreme Judge and King, see 2781, as also is evident from what comes before in verse 5,

Tell the daughter of Zion, Behold, your King is coming to you, meek, seated on a she-ass, and on a colt, the foal of a beast of burden.

It is also evident in Mark 11:1-12; in Luke 19:28-41; in John 12:12-16; and in Zechariah 9:9-10, where it says of the Lord that He would ride on an ass, and on a young ass, a son of she-asses. There He is called a King, and in addition it says that His dominion will be from sea even to sea, and from the River even to the ends of the earth. The fact that the supreme judge rode on a she-ass, and his sons on young asses, see Judges 5:9-10; 10:3-4; 12:14; and that the king rode on a she-mule, and the king's sons on mules, 1 Kings 1:33, 38, 44-45; 2 Samuel 13:29.

[6] When the disciples laid their garments on the she-ass and her colt, it represented the recognition that truths in their entirety were the foundation on which the Lord as supreme Judge and King rested; for the disciples represented the Lord's Church in respect of truths and forms of good, see 2129, 3488, 3858 (end), 6397, and their garments truths themselves, 4545, 4763, 5319, 5954, 6914, 6917, 9093. This same recognition was likewise represented when the crowd spread their garments, also the branches of trees, on the road. Another reason why they spread them on the road was that 'the road' means the truth by means of which a member of the Church is led, see 627, 2333, 3477. And the reason why they also spread the branches of trees was that 'trees' meant perceptions and also cognitions or knowledge of truth and good, 2682, 2722, 2972, 4552, 7692, so that their branches are the truths themselves. Those actions were also performed then because it was customary for the chief persons among the people to lay their garments on supreme judges and kings' she-asses and mules when they rode in pomp on them, and for the people themselves to spread their garments on the road, or the branches of trees instead. For in heaven judgeship consists in Divine Truth derived from Good, and kingship in Divine Truth, 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148.

[7] In Luke,

No one adds a piece of a new garment onto an old garment; in doing so he splits the new, and the binding from the new is unsuitable for the old.

Luke 5:36.

The Lord used this comparison to describe the truth of the new Church and the truth of the old Church; for 'garment' means truth. Sewing on one or binding it to the other means destroying both; for the truth of the new Church is interior truth, thus truth for the internal man, whereas the truth of the old Church is exterior truth, thus truth for the external man. The latter kind of truth prevailed in the Jewish Church, for by means of external things this Church represented internal ones, whereas the Church of today has knowledge of the internal truths that were represented then, because the Lord has revealed them. The fact that these truths are not suited to external ones in such a way that they can exist together is what the words used by the Lord serve to mean. From all this also it is evident that 'garment' means the Church's truth.

[8] In John,

Jesus said to Peter, Truly, truly I say to you, When you were a boy you girded your loins and walked where you wished. But when you are old you will stretch out your hands, [and] another will gird your loins and lead you where you do not wish. John 21:18.

No one without knowledge of the internal sense can see what these words imply; plainly, they contain arcana. In the internal sense 'Peter' means the Church's faith, see the Prefaces to Genesis 18, 22, and 3750, 6000, 6073 (end), 6344 (end). Consequently Peter when he was a boy means the nature of the Church's faith as it is initially, and Peter when he would be old means the nature of the Church's faith as it is finally. From this it is evident what 'when you were a boy you girded your loins and walked where you wished' means, namely that the Church's faith as it is initially is faith composed of truth derived from good, thus faith composed of charity towards the neighbour and of love to the Lord. And at this time a member of the Church in doing what is good acts freely, because his actions spring from the Lord. For aspects of the good of love are meant by 'the loins', 3021, 3294, 4280, 4575, 5050-5062, so that 'girding the loins' means clothing good with truths; and living is meant by 'walking', 519, 1794, 8417, 8420, so that 'walking where one wishes' means leading a life that is free. Those people lead a life that is free, or act freely, whose faith springs from love to the Lord and charity towards the neighbour; for they are led by the Lord, 892, 905, 2870-2893, 6325, 9096. 'When you are old you will stretch out your hands, and another will gird your loins and lead you where you do not wish' means that the Church's faith as it is finally will be none at all, at which time falsities that arise from evil springing from self-love and love of the world will take the place of faith and enslave it. This is the arcanum which these words spoken by Lord contain and which can be seen only from their internal sense. All this shows once again the kind of way in which the Lord spoke, namely in such a way that an inner meaning might be present within every detail, to the end that heaven might be joined to the world by means of the Word. For without the Word, that is, without Divine Truth that has been revealed, they are not joined together; and if they are not so joined the human race perishes.

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