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2 Samuel 10

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1 Après cela, le roi des fils d'Ammon mourut, et Hanun, son fils, régna à sa place.

2 David dit: Je montrerai de la bienveillance à Hanun, fils de Nachasch, comme son père en a montré à mon égard. Et David envoya ses serviteurs pour le consoler au sujet de son père. Lorsque les serviteurs de David arrivèrent dans le pays des fils d'Ammon,

3 les chefs des fils d'Ammon dirent à Hanun, leur maître: Penses-tu que ce soit pour honorer ton père que David t'envoie des consolateurs? N'est-ce pas pour reconnaître et explorer la ville, et pour la détruire, qu'il envoie ses serviteurs auprès de toi?

4 Alors Hanun saisit les serviteurs de David, leur fit raser la moitié de la barbe, et fit couper leurs habits par le milieu jusqu'au haut des cuisses. Puis il les congédia.

5 David, qui fut informé, envoya des gens à leur rencontre, car ces hommes étaient dans une grande confusion; et le roi leur fit dire: Restez à Jéricho jusqu'à ce que votre barbe ait repoussé, et revenez ensuite.

6 Les fils d'Ammon, voyant qu'ils s'étaient rendus odieux à David, firent enrôler à leur solde vingt mille hommes de pied chez les Syriens de Beth-Rehob et chez les Syriens de Tsoba, mille hommes chez le roi de Maaca, et douze mille hommes chez les gens de Tob.

7 A cette nouvelle, David envoya contre eux Joab et toute l'armée, les hommes vaillants.

8 Les fils d'Ammon sortirent, et se rangèrent en bataille à l'entrée de la porte; les Syriens de Tsoba et de Rehob, et les hommes de Tob et de Maaca, étaient à part dans la campagne.

9 Joab vit qu'il avait à combattre par devant et par derrière. Il choisit alors sur toute l'élite d'Israël un corps, qu'il opposa aux Syriens;

10 et il plaça sous le commandement de son frère Abischaï le reste du peuple, pour faire face aux fils d'Ammon.

11 Il dit: Si les Syriens sont plus forts que moi, tu viendras à mon secours; et si les fils d'Ammon sont plus forts que toi, j'irai te secourir.

12 Sois ferme, et montrons du courage pour notre peuple et pour les villes de notre Dieu, et que l'Eternel fasse ce qui lui semblera bon!

13 Joab, avec son peuple, s'avança pour attaquer les Syriens, et ils s'enfuirent devant lui.

14 Et quand les fils d'Ammon virent que les Syriens avaient pris la fuite, ils s'enfuirent aussi devant Abischaï et rentrèrent dans la ville. Joab s'éloigna des fils d'Ammon et revint à Jérusalem.

15 Les Syriens, voyant qu'ils avaient été battus par Israël, réunirent leurs forces.

16 Hadarézer envoya chercher les Syriens qui étaient de l'autre côté du fleuve; et ils arrivèrent à Hélam, ayant à leur tête Schobac, chef de l'armée d'Hadarézer.

17 On l'annonça à David, qui assembla tout Israël, passa le Jourdain, et vint à Hélam. Les Syriens se préparèrent à la rencontre de David, et lui livrèrent bataille.

18 Mais les Syriens s'enfuirent devant Israël. Et David leur tua les troupes de sept cents chars et quarante mille cavaliers; il frappa aussi le chef de leur armée, Schobac, qui mourut sur place.

19 Tous les rois soumis à Hadarézer, se voyant battus par Israël, firent la paix avec Israël et lui furent assujettis. Et les Syriens n'osèrent plus secourir les fils d'Ammon.

   

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Apocalypse Explained #65

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65. And girt about at the paps with a golden girdle, signifies Divine good likewise. This is evident from the signification of "being girt about at the paps with a girdle," as being to be encompassed about the breast; "paps" and "girdle" are mentioned, because paps stand out from the breast, and a girdle encompasses. Divine good going forth from the Lord is here meant because this is signified by the "breast" in general and by the "paps" in particular. Good proceeding is meant because all garments signify things that proceed, for they are outside the body and clothe it; as things that proceed are also outside the body and encompass it. (That this is so can be seen from what is said in the work on Heaven and Hell, of The Garments with which Angels are Clothed, n. 177-182; namely, that everyone is clothed with garments according to his affection for becoming intelligent and wise, and this affection is what proceeds from them; for there is a sphere that proceeds from every angel and spirit, which is a sphere of affection, and is called the sphere of his life, and their garments are according to this sphere. That this is so does not appear before their eyes, but yet they know that it is so. Of this sphere, see Arcana Coelestia 2489, 4464, 5179, 7454, 8630.)

[2] From this it can be seen that the "Lord's garments" signify the proceeding Divine, which is Divine truth united to Divine good, which fills the universal heaven and enters into the interiors of the mind, and gives to him who receives it intelligence and wisdom. This is meant by being "clothed with white garments." Because the proceeding Divine good is signified by "the girdle" with which the Lord was girded, therefore the girdle appeared golden, for "gold" signifies the good of love (See Arcana Coelestia 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). The "paps" are mentioned instead of the breast, which was girt with the girdle, because "paps" signify spiritual love, and "breast" signifies the good itself of that love. This love is signified by "paps" in Isaiah:

I will make thee a magnificence of eternity, the joy of generation and generation. Thou shalt suck the milk of the nations, and shalt suck the paps of kings (Isaiah 60:15 (Isaiah 60:18)).

"Kings" are truths out of good from the Lord (See above, n. 31; "paps" and "breast" are that good, which is the good of spiritual love.

[3] That "breast" signifies the good of spiritual love is from correspondence with heaven; for the whole heaven corresponds to all things of man; the inmost or third heaven corresponding to the head; the middle or second to the breast; and the outmost or first to the feet. Because there is this correspondence, heaven is also called the Greatest Man. And as the inmost or third heaven corresponds to the head, by "head" is signified the good of celestial love, which is the good of love to the Lord; because that good rules and makes that heaven; and as the middle or second heaven corresponds to the breast, by "breast" is signified the good of spiritual love, which is the good of love to the neighbor, because that good rules and makes that heaven; and as the outmost or first heaven corresponds to the feet, by "feet" is signified the good of natural love from spiritual love, which is the good of faith; because that good rules and makes that heaven. From this it is clear why "paps" signify spiritual love, and the "breast" its good. (But these things may be better understood from what is shown in the work on Heaven and Hell, especially in the following chapters: On the Three Heavens, n. 29-39; That the Divine of the Lord in the Heavens is Love to Him and Charity towards the Neighbor, n. 13-19; That the Universal Heaven represents one Man, n. 59-67; That there is a Correspondence of Heaven with all things of Man, n. 87-102; and in the Arcana Coelestia, n. 4938, 4939, 10087. It may be permitted to cite from that work, by way of illustration, this further reason why the "breast" signifies the good of spiritual love, namely, that within the breast are the heart and lungs, and the "heart" from correspondence signifies celestial love, while the "lungs" signify spiritual love, but the lungs fill the breast. That there is this correspondence, see in the Arcana Coelestia, n. 3883-3896, 9280, 9300. What celestial love is, and what spiritual love, see in the work on Heaven and Hell, n. 23.)

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia #9874

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9874. 'Enclosed in gold shall they be in their settings' means that all of them in general and each in particular must emanate from the good belonging to the love that is received from the Lord and shown to the Lord. This is clear from the meaning of 'gold' as the good of love, dealt with in 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510; and from the meaning of 'being enclosed in it in their settings' as emanating from that good. For every single stone was surrounded by and so enclosed in gold, and since 'gold' means the good of love what is enclosed means that which exists or emanates from that good. The like is meant in verse 11 of the present chapter by the sockets of gold which surrounded the two shoham stones placed on the shoulder-pieces of the ephod.

[2] The implications of all this are that the breastplate and its twelve stones represented every good and truth in the heavens and so represented all heaven, as shown above. Moreover not only the heavens but also every community in the heavens, indeed each angel within a community, is surrounded by a Divine sphere, which consists of Divine Good and Truth emanating from the Lord, see where this is dealt with in 9490-9492, 9498, 9499, 9534. And since the good and truth of this sphere is received by the angels, so also every single thing present with them emanates from there; for each angel is heaven in the smallest form it takes. The actual good emanating from the Lord is what the gold around the stones and enclosing them represents.

[3] The truth that this good is the good of love that is received from the Lord and shown to the Lord may be recognized from the consideration that all good belongs to love, for what a person loves he calls good and also feels to be such. From this it is evident that heavenly good is the good of love to the Lord, for this love is what joins angel and man to the Lord; through this love they are brought to Him and enjoy all the good of heaven. It is well known in the Church that this good comes from the Lord, for the teaching of the Church is that all good originates in God and none at all in oneself. From this it is evident that the good of love shown to the Lord must come from the Lord, and that good from any other source is not good.

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