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2 Saamuel 2

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1 Ja pärast sündis, et Taavet küsis Issandalt, öeldes: 'Kas pean minema mõnesse Juuda linna?' Ja Issand vastas temale: 'Mine!' Ja Taavet küsis: 'Kuhu ma lähen?' Ja ta vastas: 'Hebronisse.'

2 Nii läks Taavet sinna, samuti ta mõlemad naised: jisreellanna Ahinoam ja Abigail, karmellase Naabali naine.

3 Ja Taavet viis sinna ka oma sõjamehed, kes ta juures olid, igaühe koos tema perega; ja nad elasid Hebroni linnades.

4 Siis tulid Juuda mehed ja võidsid Taaveti seal kuningaks Juuda soole. Kui Taavetile teatati, et need olid Gileadi Jaabesi mehed, kes Sauli maha matsid,

5 siis läkitas Taavet käskjalad Gileadi Jaabesi meeste juurde ja ütles neile: 'Issand õnnistagu teid, et osutasite seda armastust oma isandale Saulile ja matsite ta maha!

6 Osutagu nüüd Issand teile heldust ja truudust! Minagi tahan selle eeskujul teile head teha, sellepärast et te seda tegite.

7 Ja nüüd olgu teie käed tugevad ja olge vahvad! Teie isand Saul on küll surnud, aga Juuda sugu on ju mind võidnud enesele kuningaks!'

8 Kuid Abner, Neeri poeg, kes oli Sauli väepealik, võttis Sauli poja Iisboseti ja viis Mahanaimi

9 ning tõstis tema kuningaks Gileadile, aaserlastele, Jisreelile, Efraimile, Benjaminile ja kogu Iisraelile.

10 Sauli poeg Iisboset oli Iisraeli kuningaks saades nelikümmend aastat vana ja ta valitses kaks aastat; ainult Juuda sugu käis Taaveti järel.

11 Ja aega, mis Taavet oli Juuda soo kuningaks Hebronis, oli seitse aastat ja kuus kuud.

12 Kord läksid Abner, Neeri poeg, ja Sauli poja Iisboseti sulased Mahanaimist Gibeoni.

13 Aga Joab, Seruja poeg, ja Taaveti sulased läksid ka välja ja nad kohtusid Gibeoni tiigi juures; ühed asusid siiapoole tiiki ja teised sinnapoole tiiki.

14 Ja Abner ütles Joabile: 'Noored mehed võiksid meie ees hakata mängima sõjamängu!' Ja Joab vastas: 'Hakaku pealegi!'

15 Siis nad tõusid ja astusid ette: kaksteist meest Benjamini ja Sauli poja Iisboseti poolt ja kaksteist Taaveti sulaseist.

16 Ja nad haarasid üksteist peast ning pistsid oma mõõgad üksteisele külje sisse ja langesid üheskoos. Seepärast nimetatakse seda paika Helkat- Hassurimiks; see on Gibeoni juures.

17 Ja sel päeval sündis väga tugev taplus ning Abnerit ja Iisraeli mehi löödi Taaveti sulaste poolt.

18 Ja seal oli kolm Seruja poega: Joab, Abisai ja Asael; ja Asaelil olid kerged jalad, otsekui gasellil väljal.

19 Ja Asael ajas Abnerit taga ega põiganud Abneri järelt ei paremale ega vasakule.

20 Siis Abner pöördus ümber ja küsis: 'Kas see oled sina, Asael?' Ja ta vastas: 'Mina.'

21 Ja Abner ütles temale: 'Pöördu paremale või vasakule, võta kinni mõni noortest meestest ja võta tema varustus!' Aga Asael ei tahtnud lahkuda tema järelt.

22 Ja Abner ütles veel kord Asaelile: 'Lahku mu järelt! Miks peaksin sind maha lööma? Kuidas võiksin siis tõsta oma silmi su venna Joabi poole?'

23 Aga kui Asael ei tahtnud lahkuda, siis lõi Abner talle piigipäraga kõhtu, nõnda et piik tuli tagant välja; Asael kukkus maha ja suri kohapeal. Ja kõik, kes jõudsid sinna paika, kus Asael oli maha langenud ja surnud, jäid seisma.

24 Aga Joab ja Abisai ajasid Abnerit taga ja nad jõudsid päikeseloojakul Amma künkani, mis on Giiahi kohal Gibeoni kõrbe suunas.

25 Siis kogunesid benjaminlased Abneri järele üheks jõuguks ja jäid peatuma ühe künka harjale.

26 Ja Abner hüüdis Joabile ning ütles: 'Kas siis mõõk peab igavesti sööma? Kas sa ei mõista, et lõpp on kibe? Kas sa ei ütlegi rahvale, et nad loobuksid taga ajamast oma vendi?'

27 Ja Joab vastas: 'Nii tõesti kui Jumal elab: kui sa ei oleks rääkinud, siis oleks rahvas alles hommikul loobunud taga ajamast oma vendi.'

28 Ja Joab puhus sarve; siis peatus kogu rahvas ega ajanud enam Iisraeli taga. Ja nad ei sõdinud enam.

29 Siis käisid Abner ja tema mehed kogu selle öö mööda lagendikku ning läksid üle Jordani; ja nad käisid kogu ennelõunase aja ning jõudsid Mahanaimi.

30 Ja Joab, lõpetanud Abneri tagaajamise, kogus kokku kõik oma rahva; Taaveti sulaseist oli puudu üheksateist meest ja Asael.

31 Aga Taaveti sulased olid benjaminlastest ja Abneri meestest surnuks löönud kolmsada kuuskümmend meest.

32 Ja nad tõstsid Asaeli üles ning matsid tema ta isa hauda, mis oli Petlemmas. Ja Joab ja tema mehed käisid kogu öö ning jõudsid koiduajaks Hebronisse.

   

Comentario

 

Behind

  

To be behind, (Genesis 18:10), signifies not to be joined together, but at his back. What is separated from any one, this is represented in another life, by a kind of rejection, as it were, to the back. (Arcana Coelestia 2196)

In Genesis 19:17, this signifies being away from doctrinal things. (Arcana Coelestia 2417)

In Genesis 16:13, Here, behind, or after, signifies within or above, or an interior or superior principle.

In Revelation 1:10, 'behind' signifies that people who do not approach the Lord only (Apocalypse Revealed 42)

(Referencias: Arcana Coelestia 1955)

De obras de Swedenborg

 

Arcana Coelestia #2196

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2196. 'And this was behind him' means close to the good which existed with the rational at that time, and separated from it insofar as anything of the human was in it. This is clear from what is said regarding the door where Sarah stood - that it was 'behind him'. 'Being behind him' means not joined together but behind his back. That which is separated from someone is represented by that which has been cast so to speak behind the back, as may become clear from the representatives in the next life described from experience in 1393, 1875. This separation is expressed here by its being said that the door where Sarah stood was behind him.

[2] The situation so far as merely human rational truth - which resided with the Lord at that time and was separated from Him when He joined Himself to the Divine - is that human rational truth has no grasp of Divine things because these are above its range of understanding. Such truth does indeed communicate with the facts which are present in the natural man; but insofar as it looks from those facts at the things that exist above itself it does not acknowledge these things. For such truth is immersed in appearances of which it cannot rid itself; and appearances are born from the evidence of the senses - which leads one to believe as though Divine things themselves are also of a similar nature, when in fact they are free of all appearances. When such Divine things are stated this rational truth cannot possibly believe them because it cannot have any grasp of them. Let some examples be given.

[3] If it is stated that a person has no life except that which he receives from the Lord, the rational, seeing from appearances, imagines in that case that he is not able to live as if from himself, when in fact he is for the first time truly living when he perceives that he does so from the Lord.

[4] Seeing from appearances the rational imagines that the good which a person does springs from himself, when in fact nothing good at all springs from self, but from the Lord.

[5] Seeing from appearances the rational imagines that a person merits salvation when he does what is good, when in fact of himself a person can merit nothing - all merit being the Lord's.

[6] Seeing from appearances a person imagines that when he is being withheld from evil and maintained in good by the Lord, nothing but good, righteousness, and indeed holiness are present with him, when in fact present in man there is nothing except evil, unrighteousness, and profanity.

[7] Seeing from appearances a person imagines that when he does what is good from charity his will is the source of his actions, when in fact it is not his will that is the source but his understanding in which charity has been implanted.

[8] Seeing from appearances a person imagines that no glory can exist without the glory of the world, when in fact the glory of heaven does not have one trace of the world's glory within it.

[9] Seeing from appearances a person imagines that nobody can love the neighbour more than he loves himself, but that all love begins from self, when in fact heavenly love has no self-love at all within it.

[10] Seeing from appearances a person imagines that no light can exist apart from that which flows from the light of this world, when in fact not a ray of the world's light shines in heaven, though the light there is a thousand times brighter than the midday light of the world.

[11] Seeing from appearances a person imagines that the Lord cannot possibly shine before the whole of heaven as a sun, when in fact the entire light of heaven comes from Him.

[12] Seeing from appearances no one can grasp the idea that developments take place in the next life, when in fact those there seem to themselves to be making developments - as anyone does on earth - in for example, their homes, courtyards, and gardens. Still less can man grasp it if he is told that these are changes of state which manifest themselves outwardly in such developments.

[13] Seeing from appearances a person cannot grasp that it is because they are not visible before his eyes that spirits and angels are not able to be seen; nor can he grasp that they are able to talk to man, when in fact they are seen more clearly before internal sight, or the sight of the spirit, than man sees man on earth. And their utterances are also in like manner clearly audible.

Besides these there are thousands upon thousands of things such as these which man's rational, seeing from its own light, which is born from the evidence of the senses and consequently is darkened, cannot possibly believe. Indeed even in natural things the rational is blinded. It is unable to grasp, for example, how those living on the opposite side of the world can stand erect and walk, or to grasp very many other natural phenomena. How blind must the rational be then in spiritual and celestial things which are far above those that are natural.

[14] Such being the nature of the human rational, it is here spoken of as being separated when the Lord, while possessing Divine Perception, was united to the Divine. This is meant by the statement that Sarah, who here is such rational truth, 'stood at the tent door, and this was behind him'.

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