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2 Samuel 1

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1 Y ACONTECIO después de la muerte de Saúl, que vuelto David de la derrota de los Amalecitas, estuvo dos días en Siclag:

2 Y al tercer día acaeció, que vino uno del campo de Saúl, rotos sus vestidos, y tierra sobre su cabeza: y llegando á David, postróse en tierra, é hizo reverencia.

3 Y preguntóle David: ¿De dónde vienes? Y él respondió: Heme escapado del campo de Israel.

4 Y David le dijo: ¿Qué ha acontecido? ruégote que me lo digas. Y él respondió: El pueblo huyó de la batalla, y también muchos del pueblo cayeron y son muertos: también Saúl y Jonathán su hijo murieron.

5 Y dijo David á aquel mancebo que le daba las nuevas: ¿Cómo sabes que Saúl es muerto, y Jonathán su hijo?

6 Y el mancebo que le daba las nuevas respondió: Casualmente vine al monte de Gilboa, y hallé á Saúl que estaba recostado sobre su lanza, y venían tras él carros y gente de á caballo.

7 Y como él miró atrás, vióme y llamóme; y yo dije: Heme aquí.

8 Y él me dijo: ¿Quién eres tú? Y yo le respondí: Soy Amalecita.

9 Y él me volvió á decir: Yo te ruego que te pongas sobre mí, y me mates, porque me toman angustias, y toda mi alma está aún en mí.

10 Yo entonces púseme sobre él, y matélo, porque sabía que no podía vivir después de su caída: y tomé la corona que tenía en su cabeza, y la ajorca que traía en su brazo, y helas traído acá á mi señor.

11 Entonces David trabando de sus vestidos, rompiólos; y lo mismo hicieron los hombres que estaban con él.

12 Y lloraron y lamentaron, y ayunaron hasta la tarde, por Saúl y por Jonathán su hijo, y por el pueblo de Jehová, y por la casa de Israel: porque habían caído á cuchillo.

13 Y David dijo á aquel mancebo que le había traído las nuevas: ¿De dónde eres tú? Y él respondió: Yo soy hijo de un extranjero, Amalecita.

14 Y díjole David: ¿Cómo no tuviste temor de extender tu mano para matar al ungido de Jehová?

15 Entonces llamó David uno de los mancebos, y díjole: Llega, y mátalo. Y él lo hirió, y murió.

16 Y David le dijo: Tu sangre sea sobre tu cabeza, pues que tu boca atestiguó contra ti, diciendo: Yo maté al ungido de Jehová.

17 Y endechó David á Saúl y á Jonathán su hijo con esta endecha.

18 (Dijo también que enseñasen al arco á los hijos de Judá. He aquí que está escrito en el libro del derecho:)

19 Perecido ha la gloria de Israel sobre tus montañas! ­Cómo han caído los valientes!

20 No lo denunciéis en Gath, No deis las nuevas en las plazas de Ascalón; Porque no se alegren las hijas de los Filisteos, Porque no salten de gozo las hijas de los incircuncisos.

21 Montes de Gilboa, Ni rocío ni lluvia caiga sobre vosotros, ni seáis tierras de ofrendas; Porque allí fué desechado el escudo de los valientes, El escudo de Saúl, como si no hubiera sido ungido con aceite.

22 Sin sangre de muertos, sin grosura de valientes, El arco de Jonathán nunca volvió, Ni la espada de Saúl se tornó vacía.

23 Saúl y Jonathán, amados y queridos en su vida, En su muerte tampoco fueron apartados: Más ligeros que águilas, Más fuertes que leones.

24 Hijas de Israel, llorad sobre Saúl, Que os vestía de escarlata en regocijos, Que adornaba vuestras ropas con ornamentos de oro.

25 Cómo han caído los valientes en medio de la batalla! ­Jonathán, muerto en tus alturas!

26 Angustia tengo por ti, hermano mío Jonathán, Que me fuiste muy dulce: Más maravilloso me fué tu amor, Que el amor de las mujeres.

27 Cómo han caído los valientes, Y perecieron las armas de guerra!

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Arcana Coelestia # 3024

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3024.'That you do not take a wife for my son from the daughters of the Canaanites' means that the Divine Rational should not be joined to any affection incompatible with truth. This is clear from the meaning of 'taking a woman' as being joined by means of the marriage covenant; from the meaning of 'my son', namely Isaac, as the Lord's Divine Rational, dealt with in 1893, 2066, 2083, 2630; from the meaning of 'daughters' as affections, dealt with in 489-491, 568, 2362; and from the meaning of 'the Canaanites' as evil, dealt with in 1444, 1573, 1574. Consequently 'the daughters of the Canaanites' are affections incompatible with truth. The subject here is Divine truth which was to be allied to the Divine good of the Lord's Rational, as may be seen in 3013 under 'Contents'. 'A woman' who was to be associated by means of a marriage covenant is used to mean that truth itself which is summoned from the natural man in the normal manner. 'My son' is used to mean the Lord's Rational as regards the good with which it was to be allied or associated. From this one may recognize that the command not to take a wife for his son from the daughters of the Canaanites means that the Divine Rational should not be joined to any affection incompatible with truth. All joining of truth to good is effected by means of affection, for no truth ever enters the rational part of a person's mind or is joined to it except by means of affection, for affection has within it the good that flows from love, which good alone effects the joining together, 1895, as also anyone may know who stops to reflect on it.

[2] As regards 'the daughters of the Canaanites' meaning affections incompatible with truth, that is, affections for what is false, this becomes clear from the meaning of 'daughters'. For the noun 'daughters' occurs in many places in the Word, and in these anyone may see that it is not used to mean daughters. By such expressions as 'the daughter of Zion', 'the daughter of Jerusalem', 'the daughter of Tarshish', 'the daughter of My people', affections for good and truth are meant, as shown in the paragraphs referred to above. And since affections for good and truth are meant so also are Churches, for Churches are Churches by virtue of these affections. Consequently 'the daughter of Zion' means the celestial Church, and means this by virtue of the affection for good, whereas 'the daughter of Jerusalem' means the spiritual Church from the affection for truth, 2362. And it is the same with 'the daughter of My people' in Isaiah 22:4; Jeremiah 6:14, 26; 8:19, 21-22; 9:1; 14:17; Lamentations 2:11; 4:6; Ezekiel 13:17.

[3] This shows what is meant by the daughters of the nations, such as by the daughters of the Philistines, the daughters of Egypt, the daughters of Tyre and Sidon, the daughters of Edom, the daughters of Moab, the daughters of the Chaldeans and Babel, and the daughters of Sodom. They mean affections for evil and falsity, from which their varieties of religion sprang, and so mean those varieties themselves. That this is the meaning of 'daughters' becomes clear from the following places: In Ezekiel,

The daughters of the nations will lament over Egypt. Wail over the multitude of Egypt, and send her down, her and the daughters of majestic nations, to the lower earth, together with those who go down to the pit. Ezekiel 32:16, 18.

'The daughters of majestic nations' stands for affections for evil. In Samuel,

Tell it not in Gath; publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult. 2 Samuel 1:20.

In Ezekiel,

You committed whoredom with the sons of Egypt. I delivered you to those who hated you, the daughters of the Philistines. Before your badness was revealed, as at the time of the reproach of the daughters of Syria, and of all round about her, the daughters of the Philistines who despise you from round about. Ezekiel 16:26-27, 57.

Anyone may see that not daughters were meant here but the varieties of religion among such people as are meant by the Philistines - those who speak repeatedly of faith yet do not at all pursue the life taught by faith, see 1197, 1198. This also explains why they are called 'the uncircumcised', that is, devoid of charity.

[4] In Jeremiah,

Go up to Gilead and take balm, O virgin daughter of Egypt! Make for yourself vessels of migration, O inhabitant daughter of Egypt. The daughter of Egypt has been put to shame; she has been delivered into the hand of the people from the north. Jeremiah 46:11, 19, 24.

'The daughter of Egypt' stands for the affection for reasoning from facts about whether truths of faith really are true, and so stands for the variety of religion which springs from this, the nature of which is to believe nothing except that grasped by the senses, and so to believe nothing of the truth of faith, see 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588. In Isaiah,

He said, You will no more exult, O oppressed virgin daughter of Sidon. Isaiah 23:12.

In David,

The daughter of Tyre with an offering, the rich of the people will entreat your face. Psalms 45:12.

What 'the daughter of Sidon' and 'the daughter of Tyre' mean is evident from the meaning of Sidon and Tyre, dealt with in 1201. In Jeremiah,

Rejoice and be glad, O daughter of Edom. Your iniquity, O daughter of Zion, is at an end. He will no more cause you to migrate; your iniquity will be punished, O daughter of Edom. Lamentations 4:21-22.

In Isaiah,

Like a wandering bird, a scattered nest, will the daughters of Moab be. Isaiah 16:2.

In the same prophet,

Come down and sit on the dust, O virgin daughter of Babel; sit on the ground without a throne, O daughter of the Chaldeans. Sit quietly and go into darkness, O daughter of the Chaldeans, for no more will they call you the mistress of kingdoms. Isaiah 47:1, 5.

In Jeremiah,

A people coming from the north, arrayed as a man for war against you, O daughter of Babel. Jeremiah 50:41-42.

In the same prophet,

The daughter of Babel is like the threshing-floor; it is time to thresh her. Jeremiah 51:33

In Zechariah,

Ho, Zion! escape, you who dwell with the daughter of Babel. Zechariah 2:7.

In David,

The daughter of Babel has been laid waste. Psalms 137:8.

In Ezekiel,

Your sisters, Sodom and her daughters will return to their condition as of old, and Samaria and her daughters will return to their condition as of old. Ezekiel 16:55.

[5] Anyone may see that in these places 'daughters' is not used to mean daughters but affections incompatible with truth, and so the varieties of religion that spring from them. But which particular varieties they are is evident from the meaning of those peoples - from the meaning of Edom, Moab, the Chaldeans, Babel, Sodom, Samaria, all of which have been dealt with in various places in the explanations to previous chapters of Genesis. From this what is meant in the present chapter by 'the daughters of the Canaanites' becomes clear.

[6] This command not to contract marriages with the daughters of the Canaanites also had regard to the spiritual requirements that good should not be joined to falsity, nor evil to truth, for the result of any such joining together is profanation. The prohibition was also a representative of the matter referred to in Deuteronomy 7:3, and in Malachi,

Judah has profaned the holiness of Jehovah, in that he loved and married the daughter of a foreign god. Malachi 2:11.

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

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