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1я Царств 2

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1 И молилась Анна и говорила: возрадовалось сердце мое в Господе; вознесся рог мой в Боге моем; широко разверзлись уста мои на врагов моих, ибо я радуюсь о спасении Твоем.

2 Нет столь святаго, как Господь; ибо нет другого, кроме Тебя; и нет твердыни, как Бог наш.

3 Не умножайте речей надменных; дерзкие слова да неисходят из уст ваших; ибо Господь есть Бог ведения, и дела у Него взвешены.

4 Лук сильных преломляется, а немощные препоясываются силою;

5 сытые работают из хлеба, а голодные отдыхают; даже бесплоднаярождает семь раз, а многочадная изнемогает.

6 Господь умерщвляет и оживляет, низводит в преисподнюю и возводит;

7 Господь делает нищим и обогащает, унижает и возвышает.

8 Из праха подъемлет Он бедного, из брения возвышает нищего, посаждая с вельможами, и престол славы дает им в наследие; ибо у Господа основания земли, и Он утвердил на них вселенную.

9 Стопы святых Своих Он блюдет, а беззаконные во тьме исчезают; ибоне силою крепок человек.

10 Господь сотрет препирающихся с Ним; с небес возгремит на них. Господь будет судить концы земли, и даст крепость царю Своему и вознесет рог помазанника Своего.

11 и пошел Елкана в Раму в дом свой, а отрок остался служить Господу при Илии священнике.

12 Сыновья же Илия были люди негодные; они не знали Господа

13 и долга священников в отношении к народу. Когда кто приносил жертву, отрок священнический, во время варения мяса, приходил с вилкой в руке своей

14 и опускал ее в котел, или в кастрюлю, или на сковороду, или в горшок, и что вынет вилка, то брал себе священник. Так поступали они со всеми Израильтянами, приходившими туда в Силом.

15 Даже прежде, нежели сожигали тук, приходил отрок священнический и говорил приносившему жертву: дай мяса на жаркое священнику; он не возьмет у тебя вареного мяса, а дай сырое.

16 И если кто говорил ему: пусть сожгут прежде тук, как должно,и потом возьми себе, сколько пожелает душа твоя, то он говорил: нет, теперь же дай, а если нет, то силою возьму.

17 И грех этих молодых людей был весьма велик пред Господом, ибо они отвращали от жертвоприношений Господу.

18 Отрок же Самуил служил пред Господом, надевая льняной ефод.

19 Верхнюю одежду малую делала ему мать его и приносила ему ежегодно, когда приходила с мужем своим для принесения положенной жертвы.

20 И благословил Илий Елкану и жену его и сказал: да даст тебе Господь детей от жены сей вместо данного, которого ты отдал Господу! И пошли они в место свое.

21 И посетил Господь Анну, и зачала она и родилаеще трех сыновей и двух дочерей; а отрок Самуил возрастал у Господа.

22 Илий же был весьма стар и слышал все, как поступают сыновья его со всеми Израильтянами, и что они спят с женщинами, собиравшимися у входа в скинию собрания.

23 И сказал им: для чего вы делаете такие дела? ибо я слышу худые речи о вас от всего народа.

24 Нет, дети мои, нехороша молва, которую я слышу: вы развращаете народ Господень;

25 если согрешит человек против человека, то помолятся о нем Богу; если же человек согрешит против Господа, то кто будет ходатаем о нем? Но они не слушали голоса отца своего, ибо Господь решил уже предать их смерти.

26 Отрок же Самуил более и более приходил в возраст и в благоволение у Господа и у людей.

27 И пришел человек Божий к Илию и сказал ему: так говорит Господь: не открылся ли Я дому отца твоего, когда еще были они в Египте, в доме фараона?

28 И не избрал ли его из всех колен Израилевых Себе во священника, чтоб он восходил кжертвеннику Моему, чтобы воскурял фимиам, чтобы носил ефод предо Мною? И не дал ли Я дому отца твоего от всех огнем сожигаемых жертв сынов Израилевых?

29 Для чего же вы попираете ногами жертвы Мои и хлебныеприношения Мои, которые заповедал Я для жилища Моего , и для чего ты предпочитаешь Мне сыновей своих, утучняя себя начатками всех приношений народа Моего – Израиля?

30 Посему так говорит Господь Бог Израилев: Я сказал тогда : „дом твой и дом отца твоего будут ходить пред лицем Моим вовек". Но теперь говорит Господь: да не будет так, ибо Я прославлю прославляющих Меня, а бесславящие Меня будут посрамлены.

31 Вот, наступают дни, в которые Я подсеку мышцу твою и мышцу дома отца твоего, так что не будет старца в доме твоем;

32 и ты будешь видеть бедствие жилища Моего, при всем том, что Господь благотворит Израилю и не будет в доме твоем старца во все дни,

33 Я не отрешу у тебя всех от жертвенника Моего, чтобы томить глаза твои и мучить душу твою; но все потомство дома твоего будет умирать в средних летах.

34 И вот тебе знамение, которое последует с двумя сыновьями твоими, Офни и Финеесом: оба они умрут в один день.

35 И поставлю Себе священника верного; он будет поступать по сердцу Моему и по душе Моей; и дом его сделаю твердым, и он будет ходить пред помазанником Моим во все дни;

36 и всякий, оставшийся из дома твоего, придет кланяться ему из-за герысеребра и куска хлеба и скажет: „причисли меня к какой-либо левитской должности, чтоб иметь пропитание".

   

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Exploring the Meaning of 1 Samuel 2

Napsal(a) Garry Walsh

1 Samuel 2 is a story of contrasts. It describes Hannah’s joy in the Lord’s gifts and how she was supporting her son Samuel’s faithful worship of the Lord. On the other hand, Eli did nothing to stop his sons from doing evil. So Hannah and Elkanah were blessed with more sons and daughters while Eli’s sons died and the priestly duties were taken away from his family.

The chapter begins with Hannah’s prayer of joy and praise of God after Samuel was born. What a difference this is from her sad and desperate prayer for a son! Hannah’s prayer might remind us of another mother’s prayer of praise for a son many years later. Remember Mary’s song of praise in Luke 1:46-55 when the angel Gabriel told her that she was to be the mother of the Lord.

Eli, the High Priest, had grown so old that his sons Hophni and Phinehas were doing his priestly duties. However, Hophni and Phinehas didn’t love God and disobeyed His laws. They took the best part of the meat offerings for themselves before the meat had been properly sacrificed, and took advantage of the woman who worked at the gate of the sanctuary.

Their corrupt behavior is contrasted with the wholesome ministry of the young boy Samuel who followed the Lord and did right to those who came to worship. He wore a simple tunic (called an ephod) that Hannah brought to care for him each year as he grew.

Eli heard about his sons’ wrongdoings, and he pleaded with them to stop. But they did not change their ways and he did nothing to punish them. Then, a messenger from God came with a message of doom for not only Eli’s two sons, but for his whole family.

As Anita Dole describes the situation, in her "Bible Study Notes":

"This is a picture of a state in which worship is degraded by being used for self-interest and self-exaltation,… In 1 Samuel 2:17 quoted above, there is the suggestion of the harm which such a state does to others as well as to ourselves. Many people are turned against the church by the self-seeking and hypocrisy they see in some of its members. Our duty to keep our worship sincere and to live according to the teachings of the church is not for our own salvation alone. The Lord's service requires of us constant watchfulness and ever-renewed devotion." (Anita Dole, Bible Study Notes, "The Birth of Samuel", © 2001 by The Swedenborg Foundation.)

Let’s look at the contrasts again. On one side are Hannah and Samuel who are faithful to the Lord. Hannah praises Him for the wonderful gifts that He provides, especially the gift of her son. This story reminds us that all children are gifts from God. Our children don’t belong to us. Instead, they are always God’s children, and we have been blessed to care for them for a time and help them grow.

On the other side are the sons of Eli, who profaned what was holy because they loved themselves and didn’t love and follow God.

This story is a message about true worship. True worship comes from humbly loving God with all our hearts. (See Arcana Coelestia 1153:2.)

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Heaven and Hell # 270

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270. The wisdom of the angels of the third or inmost heaven will now be described, and how far it surpasses the wisdom of the angels of the first or outermost heaven. The wisdom of the angels of the third or inmost heaven is incomprehensible even to those who are in the outermost heaven. The reason for this is that the interiors of the angels of the third heaven have been opened to the third degree, while the interiors of angels of the first heaven have been opened only to the first degree; and all wisdom increases towards interiors and is perfected as these are opened (208, 267).

[2] Because the interiors of the angels of the third or inmost heaven have been opened to the third degree, Divine Truths are, as it were, inscribed on them. For the interiors of the third degree are more fully in the form of heaven than the interiors of the second and first degrees, and the form of heaven is from the Divine Truth, thus in accord with the Divine Wisdom. This is why the Divine Truth is, as it were, inscribed on those angels, or as if implanted by nature or innate. Therefore as soon as these angels hear genuine Divine Truths they instantly acknowledge and perceive them, and afterwards see them, as it were, inwardly in themselves. As the angels of that heaven are such they never reason about Divine Truths, still less do they dispute about any truth whether it is so or not so; nor do they know what it is to believe or to have faith. For they say, "What is faith? I perceive and see that a thing is so." This they illustrate by comparisons. For example, it would be like someone with a companion, seeing a house and the various things in and around it, saying to his companion that he ought to believe that these things exist, and that they are such as he sees them to be; or like someone seeing a garden and trees and fruit in it, and saying to his companion that he ought to have faith that there is a garden with trees and fruits, when he is seeing them clearly with his eyes. For this reason, these angels never mention faith, nor have any idea of it. Neither do they reason about Divine Truths, still less do they dispute about any truth whether it is so or not. 1

[3] The angels of the first or outermost heaven, however, do not have Divine Truths thus inscribed on their interiors, because to them only the first degree of life is opened. Therefore, they reason about truths, and those who reason see almost nothing beyond the fact of the matter about which they are reasoning, nor go further beyond the subject than to confirm it by certain considerations, and having confirmed it, they say that it must be a matter of faith and is to be believed.

[4] I have talked with angels about this, and they said that the difference between the wisdom of the angels of the third heaven and the wisdom of the angels of the first heaven is like that between what is clear and what is obscure. The former they compared to a magnificent palace full of all things for use, surrounded on all sides by parks, with magnificent things of many kinds round about them; and as these angels are in the truths of wisdom they can enter into the palace and behold all things, and wander about in the parks in every direction and find delight in it all. But it is not so with those who reason about truths, especially with those who dispute about them. For such do not see truths from the light of truth, but accept truths either from others or from the sense of the letter of the Word, which they do not interiorly understand, declaring that truths must be believed, or that one must have faith in them, and then they are not willing to have any interior sight admitted. The angels said that such are unable to reach the first threshold of the palace of wisdom, still less to enter into it and wander about in its grounds, for they stop at the first step. It is different with those who are in truths themselves. Nothing impedes these from going on and progressing without limit, for the truths they see lead them wherever they go, even into wide fields, for every truth has infinite extension and is in conjunction with manifold others.

[5] They said still further that the wisdom of the angels of the inmost heaven consists principally in this, that they see Divine and heavenly things in every single object, and wonderful things in a series of many objects. For all things that appear before their eyes have their correspondence, as when they see palaces and gardens their view does not dwell upon the things that are before their eyes, but they see the interior things from which they spring, that is, to which they correspond, and this with all variety in accordance with the aspect of the objects. Thus they see innumerable things at the same time in their order and connection, and this so fills their minds with delight that they seem to be carried away from themselves. That all things that are seen in the heavens correspond to the Divine things that are in the angels from the Lord may be seen above (170-176).

Poznámky pod čarou:

1. [Swedenborg's footnote] The celestial angels know innumerable things, and are immeasurably wiser than the spiritual angels (Arcana Coelestia 2718).

The celestial angels do not think and talk from faith, as the spiritual angels do, for they are in a perception from the Lord of all things that are of faith (Arcana Coelestia 202, 597, 607, 784, 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336).

In regard to the truths of faith they say only "Yea, yea, or Nay, nay", while the spiritual angels reason whether it is so (Arcana Coelestia 2715, 3246, 4448, 9166, 10786, where the Lord's words, "Let your discourse be Yea, yea, Nay, nay" (Matthew 5:37), are explained).

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