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1 Samuel 29

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1 Pinisan nga ng mga Filisteo ang lahat nilang hukbo sa Aphec: at ang mga taga Israel ay humantong sa bukal na nasa Jezreel.

2 At ang mga pangulo ng mga Filisteo ay nagdadaan na mga daan daan, at mga libolibo: at si David at ang kaniyang mga tao ay nagdadaan sa mga huli na kasama ni Achis.

3 Nang magkagayo'y sinabi ng mga prinsipe ng mga Filisteo, Ano ang mga Hebreong ito? At sumagot si Achis sa mga prinsipe ng mga Filisteo, Hindi ba ito ay si David na lingkod ni Saul na hari sa Israel na napasa akin ng mga araw na ito, o ng mga taong ito, at hindi ako nakasumpong ng anomang kakulangan sa kaniya mula nang siya'y lumapit sa akin hanggang sa araw na ito?

4 Nguni't ang mga prinsipe ng mga Filisteo ay nagalit sa kaniya; at sinabi ng mga prinsipe ng mga Filisteo sa kaniya, Pabalikin mo ang taong iyan, upang siya'y bumalik sa kaniyang dako na iyong pinaglagyan sa kaniya, at huwag mong pababain na kasama natin sa pakikipagbaka, baka sa pagbabaka ay maging kaaway natin siya: sapagka't paanong makikipagkasundo ito sa kaniyang panginoon? hindi ba sa pamamagitan ng mga ulo ng mga taong ito?

5 Hindi ba ito ang David na siyang kanilang pinagaawitanan sa mga sayaw, na sinasabi, Pinatay ni Saul ang kaniyang libolibo, At ni David ang kaniyang laksalaksa?

6 Nang magkagayo'y tinawag ni Achis si David, at sinabi sa kaniya, Buhay ang Panginoon, ikaw ay matuwid, at ang iyong paglabas at ang iyong pagpasok na kasama ko sa hukbo ay mabuti sa aking paningin: sapagka't hindi ako nakasumpong ng kasamaan sa iyo mula sa araw ng iyong pagdating sa akin hanggang sa araw na ito: gayon ma'y hindi ka kinalulugdan ng mga pangulo.

7 Kaya't ngayo'y ikaw ay bumalik at yumaong payapa, upang huwag kang kagalitan ng mga pangulo ng mga Filisteo.

8 At sinabi ni David kay Achis, Nguni't anong aking ginawa? at anong iyong nasumpungan sa iyong lingkod habang ako'y nasa sa harap mo hanggang sa araw na ito, upang ako'y huwag yumaon at lumaban sa mga kaaway ng aking panginoon na hari?

9 At sumagot si Achis, at sinabi kay David, Talastas ko na ikaw ay mabuti sa aking paningin, na gaya ng isang anghel ng Dios: gayon ma'y sinabi ng mga prinsipe ng mga Filisteo. Hindi siya aahon na kasama natin sa pakikipagbaka.

10 Kaya't bumangon kang maaga sa kinaumagahan na kasama ng mga lingkod ng iyong panginoon na naparitong kasama mo; at pagbangon ninyong maaga sa kinaumagahan, at pagliliwanag ay yumaon kayo.

11 Sa gayo'y bumangong maaga si David, siya at ang kaniyang mga lalake, upang yumaon sa kinaumagahan, na bumalik sa lupain ng mga Filisteo. At ang mga Filisteo ay umahon sa Jezreel.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9927

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9927. 'When he goes into the holy place before Jehovah, and when he comes out' means in every state of good and truth in worship. This is clear from the meaning of 'going into the holy place' and 'going in before Jehovah' as worship, dealt with above in 9903, 9907. The reason why the state of good and truth in worship is what is meant is that everything constituting the worship of the Israelite and Jewish nation was representative of internal worship, and internal worship springs from good and truth, or rather from an affection for good and a belief in truth. The reason why their every state is meant is that it says 'when he goes in' and 'when he comes out', and 'going in and coming out' means all aspects of the state. For actions that involve movement from place to place, such as walking, moving about, or advancing, mean the state of the thoughts and affection belonging to whatever thing they refer to, and so in a general sense they mean the state of life. As regards 'walking', that it has this meaning, see 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420, as likewise do 'advancing' and 'journeying on', 8103, 8181, 8397, 8557; and in the next life movements and advancements from place to place are states, 1273-1277, 1376-1381, 2837, 3356, 9440. From this it is evident that 'going in and coming out' means the whole of a state of life or of whatever thing these words refer to. And because they refer here to worship springing from good and truth, the entire state of good and truth in worship is what 'going in and coming out' means.

[2] The origins of this meaning of 'going in and coming out' lie in representatives in the next life. For they who are there move about, walk, advance, go in and come out, just as in the world. But all these movements take place in accord with the state of the life of their thoughts and affections, see the places referred to above. They are not however immediately aware of the fact that these are the origin of the movements they make, or that those movements are correspondences, and for this reason real appearances. From this it is evident that all forms of movement mean things which constitute states of life. So it is that 'going in and coming out' means the entire state of life, thus the state of whatever thing these words refer to, from beginning to end. This is the source of the customary saying used by the ancients, that they knew someone's going in and coming out, or entering and departing, by which they meant that they knew the entire state of his life. And since this saying traces its origin back, as stated above, to correspondences in the next life, a similar use of the saying occurs in the Word; and where it occurs it has a similar meaning, as in the following places: In the first Book of Samuel,

Achish called David and said to him, You have been upright, and your going out and your coming in with me in the camp has been good in my eyes. For I have not found evil in you. 1 Samuel 29:6.

'Your going out and your coming in has been good in my eyes' stands for the fact that he was well pleased with the entire state of the other's life.

[3] In the second Book of Samuel,

You know Abner, that he has come to persuade you, and in order that he may know your departing and your entering, and that he may know everything that you do. 2 Samuel 3:25.

'Knowing the departure and entrance' stands for knowing all the thoughts and deeds of his life, which is why it also says, 'and that he may know everything that you do'. In the second Book of Kings,

I know your sitting, and your going out, and your coming in, and that you rage 1 against Me. 2 Kings 19:27; Isaiah 37:28.

This refers to Sennacherib, king of Assyria. 'Knowing his going out and his coming in' stands for knowledge of all aspects of what he plans. In David,

Jehovah will guard you from all evil, He will guard your soul. Jehovah will guard your going out and your coming in from now and even for evermore. Psalms 121:7-8.

'Guarding the going out and the coming in' stands for protecting every aspect of life in keeping with a state of good and truth.

[4] In Moses,

Let Jehovah God of the spirits of all flesh set 2 a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of Jehovah may not be like a flock which have no shepherd. Numbers 27:16-17.

'Who may go out before them, and who may come in before them' stands for one who may lead them, and so whom they may look to and follow in every state of life. In John,

He who does not go through the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who goes in through the door is the shepherd of the sheep. I am the door; if anyone goes in through Me he will be saved, and will go in and come out and find pasture. John 10:1-2, 9.

'Going in' here means doing so into heaven, thus into the good of love and faith since that good composes heaven. 'Going in and coming out' consequently means being led by the Lord in every state of life, and therefore thinking and willing good in freedom, that is, in love and faith received from the Lord since love and faith constitute freedom.

[5] In Luke,

Jesus sent the twelve disciples to preach the kingdom of God, and said to them, Whatever house you go into, there stay, and from there come out. Luke 9:4.

'Going into a house, staying there, and from there coming out' stands for the enjoyment of heavenly fellowship with those who receive the Lord in faith and love; for in heaven those who live together in the same community are also in the same house, which they go into and come out from, since they are governed by a like good. But those governed by an unlike good cannot do so; or if they do get in, they do not go in through the doors but by some other way. Anyone who does not know that these kinds of things are meant cannot know what is implied by the command that whatever house they went into, there they were to stay and from there come out.

[6] In Ezekiel,

When the prince goes in he shall go in by way of the porch of the gate, and come out by the same way. When the people of the land go in before Jehovah at the appointed feasts, anyone going in by way of the north gate to worship shall come out by way of the south gate; and anyone going in by way of the south gate shall come out by way of the north gate. He shall not return by way of the gate through which he had gone in, but shall come out straight before him. The prince however shall be in their midst; when they go in he shall go in, and when they come out he shall come out. Ezekiel 46:8-10.

These verses refer in the internal sense to a new heaven and a new Church, 'the prince' meaning the truth of faith springing from the good of love. In what manner that truth enters in with angels in heaven and with people of the Church on earth, and how after this it develops when it passes by an external way to more internal things, and when it passes by an internal way to more external ones, is described in those verses by the going in and coming out of the prince and the people of the land. 'The south' is the state of the truth of faith in the internal man, and 'the north' the state of it in the external man. 'Going in and coming out' is the state of life so far as good and truth, thus so far as worship, are concerned.

[7] From all this it may be recognized quite plainly that 'going in' and 'coming out' are descriptive of things such as belong to states of life conditioned by good and truth. For apart from this what real meaning could the prescription have, that the prince should go in by the one or the other gate, and the people of the land likewise? 'The house' here, or the temple, which they went into and came out from, means heaven and the Church, see 3720; 'the prince' the truth of faith, 5044; 'the people of the land' those who are in heaven or who belong to the Church, 2928; 'the way' that which leads to truth, 627, 2333; 'the gate' doctrinal teachings, 2851, 3187; 'the south' where truth dwells in light, 9642, thus truth in the internal man; and 'the north' where truth dwells in obscurity, 3708, thus truth in the external man.

Poznámky pod čarou:

1. literally, shake yourself

2. Reading Praeficiat (Let ... set) for Praeficiet (... will set)

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

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Joshua 19

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1 The second lot came out for Simeon, even for the tribe of the children of Simeon according to their families. Their inheritance was in the midst of the inheritance of the children of Judah.

2 They had for their inheritance Beersheba (or Sheba), Moladah,

3 Hazar Shual, Balah, Ezem,

4 Eltolad, Bethul, Hormah,

5 Ziklag, Beth Marcaboth, Hazar Susah,

6 Beth Lebaoth, and Sharuhen; thirteen cities with their villages;

7 Ain, Rimmon, Ether, and Ashan; four cities with their villages;

8 and all the villages that were around these cities to Baalath Beer, Ramah of the South. This is the inheritance of the tribe of the children of Simeon according to their families.

9 Out of the part of the children of Judah was the inheritance of the children of Simeon; for the portion of the children of Judah was too much for them. Therefore the children of Simeon had inheritance in the midst of their inheritance.

10 The third lot came up for the children of Zebulun according to their families. The border of their inheritance was to Sarid.

11 Their border went up westward, even to Maralah, and reached to Dabbesheth. It reached to the brook that is before Jokneam.

12 It turned from Sarid eastward toward the sunrise to the border of Chisloth Tabor. It went out to Daberath, and went up to Japhia.

13 From there it passed along eastward to Gath Hepher, to Ethkazin; and it went out at Rimmon which stretches to Neah.

14 The border turned around it on the north to Hannathon; and it ended at the valley of Iphtah El;

15 Kattath, Nahalal, Shimron, Idalah, and Bethlehem: twelve cities with their villages.

16 This is the inheritance of the children of Zebulun according to their families, these cities with their villages.

17 The fourth lot came out for Issachar, even for the children of Issachar according to their families.

18 Their border was to Jezreel, Chesulloth, Shunem,

19 Hapharaim, Shion, Anaharath,

20 Rabbith, Kishion, Ebez,

21 Remeth, Engannim, En Haddah, and Beth Pazzez.

22 The border reached to Tabor, Shahazumah, and Beth Shemesh. Their border ended at the Jordan: sixteen cities with their villages.

23 This is the inheritance of the tribe of the children of Issachar according to their families, the cities with their villages.

24 The fifth lot came out for the tribe of the children of Asher according to their families.

25 Their border was Helkath, Hali, Beten, Achshaph,

26 Allammelech, Amad, Mishal. It reached to Carmel westward, and to Shihorlibnath.

27 It turned toward the sunrise to Beth Dagon, and reached to Zebulun, and to the valley of Iphtah El northward to Beth Emek and Neiel. It went out to Cabul on the left hand,

28 and Ebron, Rehob, Hammon, and Kanah, even to great Sidon.

29 The border turned to Ramah, to the fortified city of Tyre; and the border turned to Hosah. It ended at the sea by the region of Achzib;

30 Ummah also, and Aphek, and Rehob: twenty-two cities with their villages.

31 This is the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

32 The sixth lot came out for the children of Naphtali, even for the children of Naphtali according to their families.

33 Their border was from Heleph, from the oak in Zaanannim, Adaminekeb, and Jabneel, to Lakkum. It ended at the Jordan.

34 The border turned westward to Aznoth Tabor, and went out from there to Hukkok. It reached to Zebulun on the south, and reached to Asher on the west, and to Judah at the Jordan toward the sunrise.

35 The fortified cities were Ziddim, Zer, Hammath, Rakkath, Chinnereth,

36 Adamah, Ramah, Hazor,

37 Kedesh, Edrei, En Hazor,

38 Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh; nineteen cities with their villages.

39 This is the inheritance of the tribe of the children of Naphtali according to their families, the cities with their villages.

40 The seventh lot came out for the tribe of the children of Dan according to their families.

41 The border of their inheritance was Zorah, Eshtaol, Irshemesh,

42 Shaalabbin, Aijalon, Ithlah,

43 Elon, Timnah, Ekron,

44 Eltekeh, Gibbethon, Baalath,

45 Jehud, Bene Berak, Gath Rimmon,

46 Me Jarkon, and Rakkon, with the border over against Joppa.

47 The border of the children of Dan went out beyond them; for the children of Dan went up and fought against Leshem, and took it, and struck it with the edge of the sword, and possessed it, and lived therein, and called Leshem, Dan, after the name of Dan their father.

48 This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

49 So they made an end of distributing the land for inheritance by its borders. The children of Israel gave an inheritance to Joshua the son of Nun in the midst of them.

50 According to the commandment of Yahweh, they gave him the city which he asked, even Timnathserah in the hill country of Ephraim; and he built the city, and lived there.

51 These are the inheritances, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers' houses of the tribes of the children of Israel, distributed for inheritance by lot in Shiloh before Yahweh, at the door of the Tent of Meeting. So they made an end of dividing the land.

   

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