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2 Samuel 20

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1 And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjaminite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.

2 So every man of Israel, withdrawing from David, followed Sheba the son of Bichri: but the men of Judah adhered to their king, from Jordan even to Jerusalem.

3 And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in custody, and fed them, but went not in to them. So they were shut up to the day of their death, living in widowhood.

4 Then said the king to Amasa, Assemble to me the men of Judah within three days, and be thou here present.

5 So Amasa went to assemble the men of Judah: but he tarried longer than the set time which he had appointed him.

6 And David said to Abishai, Now shall Sheba the son of Bichri do us more harm than did Absalom: take thou thy lord's servants, and pursue him, lest he get for himself fortified cities, and escape us.

7 And there went out after him Joab's men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri.

8 When they were at the great stone which is in Gibeon, Amasa went before them. And Joab's garment that he had put on was girded to him, and upon it a girdle with a sword fastened upon his loins in its sheath; and as he went forth it fell out.

9 And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.

10 But Amasa took no heed to the sword that was in Joab's hand: so he smote him in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri.

11 And one of Joab's men stood by him, and said, He that favoreth Joab, and he that is for David, let him go after Joab.

12 And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still.

13 When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.

14 And he went through all the tribes of Israel to Abel, and to Beth-maachah, and all the Berites: and they were assembled, and went also after him.

15 And they came and besieged him in Abel of Beth-maachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down.

16 Then cried a wise woman out of the city, Hear, Hear; say, I pray you, to Joab, Come near hither, that I may speak with thee.

17 And when he was come near to her, the woman said, Art thou Joab? And he answered, I am he. Then she said to him, Hear the words of thy handmaid. And he answered, I do Hear.

18 Then she spoke, saying, They were wont to speak in old time, saying, They will surely ask counsel at Abel: and so they ended the matter.

19 I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?

20 And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy.

21 The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said to Joab, Behold, his head shall be thrown to thee over the wall.

22 Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem to the king.

23 Now Joab was over all the host of Israel: and Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites:

24 And Adoram was over the tribute: and Jehoshaphat the son of Ahilud was recorder:

25 And Sheva was scribe: and Zadok and Abiathar were the priests:

26 And Ira also the Jairite was a chief ruler about David.

   

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Tabernacle

  

In 1 Samuel 1:9, the tabernacle signifies the truth of faith with man. (Arcana Coelestia 2048)

A temple signifies the Lord's spiritual church; in a universal sense, the spiritual kingdom; in the highest sense, the Lord as to His Divine Truth. (Arcana Coelestia 3720)

In 1 Samuel 3:3, when the lamp had not been put out, and Samuel was sleeping in the tabernacle, this signifies that the extinction of truth in worship had not yet been fully accomplished. (Apocalypse Explained 403[18])

In Psalm 65:4, being satisfied with the goodness of the holy place of the temple signifies to be intelligent from divine truth, and to realize heavenly joy therefrom. (Apocalypse Explained 630[11])

In Revelation 21:22, that there is no temple in the New Jerusalem signifies that in that new church, the external worship will not be separate from internal. (Apocalypse Explained 918)

'The Tabernacle,' as in Revelation 13, signifies the church regarding doctrine and worship. 'The tabernacle' has almost the same meaning as 'temple,' that is, in the highest sense, the Lord's divine humanity, and in a relative sense, heaven and the church. But 'tabernacle' as heaven and the church signifies the celestial church, which is in the good of love from the Lord to the Lord, and 'temple,' the spiritual church, which is in the truths of wisdom from the Lord. 'The tabernacle' signifies the celestial kingdom, because the most ancient church, which was celestial, in a state of love to the Lord, performed divine worship in tabernacles. The ancient church, which was a spiritual church, performed divine worship in temples. Tabernacles were made of wood, and temples, stone. 'Wood' signifies good, and 'stone,' truth. Since the most ancient church, a celestial church, because of their love to the Lord, and resulting conjunction with Him, celebrated divine worship in tabernacles, so the Lord commanded Moses to build a tabernacle, which represented everything of heaven and the church. It was so holy, that it was not lawful for anyone to go into it, except Moses, Aaron, and his sons. If any of the people entered, they would die, as in Numbers 17:12-13, 18:1, 22, 23, and 19:14-19. The ark was in its center, which contained the two tables of the Decalogue, and was topped with the mercy seat and the cherubim. Outside of the veil, there were the table for the shew-bread, the altar of incense, and the candlestick with seven lamps. All of these things represented heaven and the church. The Tabernacle is described Exodus 26:7-16 and 36:8-37, and its design was shown to Moses on Mount Sinai, as in Exodus 25:9 and 26:30. Anything seen from heaven is representative of heaven, and so of the church. The feast of tabernacles was instituted in memory of the most holy worship of the Lord in tabernacles by the most ancient people, and of their conjunction with Him by love, as mentioned in Leviticus 23:39-44, Deuteronomy 16:13-14 and Zechariah 14:16-19.

(Odkazy: Apocalypse Revealed 585; Numbers 18:22-23, 19:14-19; Zechariah 14)


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Arcana Coelestia # 3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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