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1 Samuel 17

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1 OR i Filistei adunarono i lor campi in battaglia; e, fatta lor massa in Soco, che è di Giuda, si accamparono fra Soco ed Azeca, all’estremità di Dammin.

2 E Saulle e gl’Israeliti si adunarono anch’essi, e si accamparono nella valle di Ela, ed ordinarono la battaglia contro ai Filistei.

3 Ora, mentre i Filistei se ne stavano nell’un de’ monti di qua, e gl’Israeliti nell’altro monte di là, la valle in mezzo fra loro,

4 uscì del campo de’ Filistei un uomo, che si presentò nel mezzo fra i due campi, il cui nome era Goliat, da Gat; alto di sei cubiti, e d’una spanna.

5 E avea in testa un elmo di rame, ed era armato d’una corazza di rame a scaglie, il cui peso era di cinquemila sicli.

6 Avea eziandio delle gambiere di rame in su le gambe, ed uno scudo di rame in mezzo delle spalle.

7 E l’asta della sua lancia era come un subbio di tessitore, e il ferro di essa era di seicento sicli; e colui che portava il suo scudo gli andava davanti.

8 Costui adunque si fermò, e gridò alle schiere ordinate d’Israele, e disse loro: Perchè verreste voi in battaglia ordinata? Non sono io il Filisteo, e voi servitori di Saulle? scegliete un uomo d’infra voi, il quale scenda a me.

9 Se egli, combattendo meco, mi vince e mi percuote, noi vi saremo servi; ma, se io lo vinco e lo percuoto, voi ci sarete servi, e ci servirete.

10 E quel Filisteo diceva: Io ho oggi schernite le schiere d’Israele, dicendo: Datemi un uomo, e noi combatteremo insieme.

11 Ma Saulle e tutti gli Israeliti, avendo udite queste parole del Filisteo, furono spaventati, ed ebbero gran paura.

12 Or Davide, figliuolo di quell’uomo Efrateo, da Bet-lehem di Giuda, il cui nome era Isai costui avea otto figliuoli, ed al tempo di Saulle era già vecchio, e passava fra gli uomini onorati;

13 e i tre figliuoli maggiori d’Isai erano andati dietro a Saulle alla guerra; e i nomi dei tre figliuoli di esso ch’erano andati alla guerra, erano Eliab, il primogenito, e Abinadab, il secondo, e Samma, il terzo; e Davide era il minore;

14 e i tre maggiori seguitavano Saulle;

15 Davide, dico, di tempo in tempo tornava d’appresso a Saulle, per pasturar la greggia di suo padre, in Bet-lehem.

16 E quel Filisteo si faceva avanti mattina e sera; e si presentò così quaranta giorni.

17 Ed Isai disse a Davide, suo figliuolo: Or prendi questo efa di grano arrostito, e questi dieci pani, e portali a’ tuoi fratelli; e recali loro prontamente nel campo.

18 Porta eziandio al capitano del lor migliaio questi dieci caci di latte; e visita i tuoi fratelli, per sapere se stanno bene, e prendi da loro qualche contrassegno.

19 Or Saulle, ed essi, e tutti gl’Israeliti erano nella valle di Ela, in battaglia contro a’ Filistei.

20 Davide adunque si levò la mattina, e lasciò la greggia, alla cura del guardiano, e tolse quelle cose, e andò, come Isai gli avea comandato; e giunse al procinto del campo; e l’esercito usciva fuori in ordinanza, e si sonava alla battaglia.

21 E gl’Israeliti ed i Filistei ordinarono la battaglia gli uni incontro agli altri.

22 E Davide, rimessi i vaselli in mano del guardiano della salmeria, corse al luogo dove la battaglia era ordinata; e, giuntovi, domandò i suoi fratelli se stavano bene.

23 Ora, mentre egli parlava con loro, ecco, quell’uomo che si presentava all’abbattimento, il cui nome era Goliat il Filisteo, da Gat, si mosse d’infra le schiere de’ Filistei, e proferì le medesime parole; e Davide l’udì.

24 E tutti gl’Israeliti, quando vedevano quell’uomo, se ne fuggivano dal suo cospetto, ed aveano gran paura.

25 E gl’Israeliti dicevano: Avete voi veduto quell’uomo che si fa avanti? certo, egli si fa avanti per far vituperio ad Israele; perciò, se alcuno lo percuote, il re lo farà grandemente ricco, e gli darà la sua figliuola, e farà franca la casa di suo padre in Israele.

26 E Davide disse agli uomini che erano quivi presenti con lui: Che si farà egli a quell’uomo che avrà percosso questo Filisteo, ed avrà tolto questo vituperio d’addosso ad Israele? perciocchè, chi è questo Filisteo incirconciso ch’egli schernisca le schiere dell’Iddio vivente?

27 E la gente gli disse quelle stesse cose, dicendo: Così si farà a quell’uomo che l’avrà percosso.

28 Ed Eliab, fratel maggiore di Davide, udì ch’egli parlava a quegli uomini; laonde egli si accese nell’ira contro ad esso, e disse: Perchè sei tu venuto qua? ed a cui hai tu lasciate quelle poche pecore nel deserto? io conosco il tuo orgoglio, e la malvagità del tuo cuore; perciocchè tu sei venuto per veder la battaglia.

29 Ma Davide disse: Che cosa ho io ora fatto? queste non sono elleno parole?

30 E, rivoltosi d’appresso a colui ad un altro, egli gli tenne i medesimi ragionamenti. E la gente gli fece la medesima risposta che gli era stata fatta prima.

31 E le parole che Davide avea dette, furono udite, e furono rapportate in presenza di Saulle. Ed egli lo fece venire.

32 E Davide disse a Saulle: Non caggia il cuore a niuno per cagion di colui; il tuo servitore andrà, e combatterà contro a questo Filisteo.

33 E Saulle disse a Davide: Tu non potresti andare contro a questo Filisteo, per combattere contro a lui; perciocchè tu sei un fanciullo, ed egli è uomo di guerra fin dalla sua gioventù.

34 E Davide disse a Saulle: Il tuo servitore pasturava la greggia di suo padre; ed un leone, ed un’altra volta un orso venne, e se ne portava via una pecora della greggia.

35 Ed io uscii dietro a lui, e lo percossi, e riscossi la pecora dalla sua gola; ed essendosi esso levato contro a me, io l’afferrai per la barbozza, e lo percossi, e l’ammazzai.

36 Il tuo servitore adunque ha percosso un leone ed un orso; e questo Filisteo incirconciso sarà come uno di essi; perciocchè egli ha schernite le schiere ordinate dell’Iddio vivente.

37 Davide disse ancora: Il Signore che mi ha riscosso dalla branca del leone, e dalla zampa dell’orso, esso mi riscoterà dalla mano di questo Filisteo. E Saulle disse a Davide: Va’, e il Signore sia teco.

38 E Saulle fece armar Davide delle sue armi, e gli mise un elmo di rame in testa, e lo fece armar d’una corazza.

39 Poi Davide cinse la spada di esso sopra le sue armi, e volle camminare con quelle; perciocchè non avea mai provato. E Davide disse a Saulle: Io non posso camminar con queste armi; perciocchè io non ho mai provato. E Davide se le tolse d’addosso.

40 E prese il suo bastone in mano, e si scelse dal torrente cinque pietre pulite, e le pose nel suo arnese da pastore, e nella tasca, avendo la sua frombola in mano. E così si accostò al Filisteo.

41 Il Filisteo si mosse anch’esso, e venne accostandosi a Davide; e colui che portava il suo scudo andava davanti a lui.

42 E quando il Filisteo ebbe riguardato, ed ebbe veduto Davide, lo sprezzò; perciocchè egli era giovanetto, e biondo, e di bello sguardo.

43 E il Filisteo disse a Davide: Sono io un cane, che tu vieni contro a me con bastoni? E il Filisteo maledisse Davide per li suoi dii.

44 Il Filisteo, oltre a ciò, disse a Davide: Vieni pure a me, ed io darò la tua carne agli uccelli del cielo, e alle bestie della campagna.

45 Ma Davide disse al Filisteo: Tu vieni contro a me con ispada, e con lancia, e con iscudo; ma io vengo contro a te nel Nome del Signore degli eserciti, dell’Iddio delle schiere ordinate di Israele, il quale tu hai oltraggiato.

46 Oggi il Signore ti darà nella mia mano, ed io ti percoterò, e ti spiccherò il capo; e darò pur Oggi i corpi morti del campo de’ Filistei agli uccelli del cielo, ed alle fiere della terra; e tutta la terra conoscerà che Israele ha un Dio.

47 E tutta questa moltitudine conoscerà che il Signore non salva con ispada, nè con lancia; conciossiachè la battaglia sia del Signore, il quale vi darà nelle nostre mani.

48 Ora, dopo che il Filisteo si fu mosso, egli veniva accostandosi incontro a Davide. E Davide corse prestamente anch’esso al luogo dell’abbattimento incontro al Filisteo.

49 E Davide mise la mano a quel suo arnese, e ne prese una pietra, e, trattala con la frombola, percosse il Filisteo nella fronte; e la pietra gli si ficcò nella fronte, ed egli cadde boccone a terra.

50 Così Davide, con la frombola e con la pietra, vinse il Filisteo; poi lo percosse, e l’uccise. Or Davide, non avendo spada alcuna in mano,

51 corse, e, fermatosi sopra il Filisteo, prese la spada di esso, e, trattala fuor del fodero, l’ammazzò, e con essa gli spiccò la testa. Ed i Filistei, veduto che il lor valente campione era morto, si misero in fuga.

52 E que’ d’Israele e di Giuda si mossero, e con gran grida perseguitarono i Filistei fin nella valle, e fino alle porte di Ecron. Ed i Filistei caddero uccisi per la via di Saaraim, fino a Gat, e fino ad Ecron.

53 Poi i figliuoli d’Israele se ne ritornarono dalla caccia de’ Filistei, e predarono il lor campo.

54 E Davide prese il capo del Filisteo, e lo portò in Gerusalemme, e pose l’armi di esso nel suo Tabernacolo.

55 Ora, quando Saulle vide che Davide usciva incontro al Filisteo, disse ad Abner, Capo dell’esercito: Abner, di cui è figliuolo questo giovanetto? E Abner rispose: Come vive l’anima tua, o re, io nol so.

56 E il re disse: Domanda di cui è figliuolo questo giovane.

57 E, quando Davide fu ritornato da percuotere il Filisteo, Abner lo prese, e lo menò in presenza di Saulle, avendo egli la testa del Filisteo in mano.

58 E Saulle gli disse: Di chi sei tu figliuolo, o giovanetto? E Davide disse: Io son figliuolo d’Isai Betlehemita, tuo servitore.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Apocalypse Explained #449

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449. Of the tribe of Benjamin twelve thousand sealed, signifies the conjunction with the Lord of those who are in the lowest heaven. This is evident from the representation of "Benjamin" and the tribe named from him, as being the spiritual-celestial in the natural man, as "Joseph" represents it in the spiritual. The spiritual-celestial is truth conjoined to good; for truth regarded in itself is spiritual, and good is celestial; therefore by "Benjamin" and his tribe the conjunction of truth and good in the natural is signified, and thus here the conjunction with the Lord of those who are in the lowest heaven; for in the lowest heaven are those who are in natural good and truth from the spiritual and the celestial. Those who are in the lowest heaven are either spiritual-natural or celestial-natural; the spiritual-natural there belong to the Lord's spiritual kingdom, and the celestial-natural to His celestial kingdom, therefore the spiritual-natural communicate with the second heaven where all are spiritual, while the celestial-natural communicate with the third heaven where all are celestial (as was said in the article above).

[2] From all this the signification in the Word of "Joseph" and of "Benjamin," who were brothers, can be seen. As "Benjamin" signifies truth conjoined to good in the natural man, and thus truth conjoined to good in those who are in the lowest heaven, so he was born to Jacob last, and was called by him "son of the right hand," (Benjamin, in the original, means son of the right hand); also he was born in Bethlehem, and that city signifies truth conjoined to good in the natural. (That he was born in Bethlehem, see Genesis 35:16-19.) He was born the last because the natural, consisting of truth conjoined to good, is the ultimate of the church with man. For with man there are three degrees of life, the inmost, the middle, and the ultimate; in the inmost degree are those who are in the inmost or third heaven, in the middle degree are those who are in the middle or second heaven, and in the ultimate degree are those who are in the lowest or first heaven; so those who are in the inmost degree are called celestial, those who are in the middle are called spiritual, and those who are in the ultimate degree are called either spiritual-natural, or celestial-natural, and the conjunction of these in the ultimate degree is signified by "Benjamin." (Respecting these three degrees of life in man and angel, see in the work on Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435.) This now is why Benjamin was born the last of the sons of Jacob.

[3] He was called "the son of the right hand" because "son" signifies truth, and "right hand" signifies the power of truth from good, and in the spiritual world truth that is from good in the natural man has all power. All the power the spiritual man has is in this, because the effecting cause is in the spiritual man, and the effect is in the natural, and all the power of the effecting cause puts itself forth through the effect. (That all the power of the spiritual man is in the natural, and through the natural, see Arcana Coelestia 9836.) For this reason he was called "Benjamin," that is, "the son of the right hand." And as "Bethlehem" has a like signification, namely, truth conjoined to good in the natural man, David too was born there, and also anointed as king (1 Samuel 16:1-14; 17:12); for David as king represented the Lord in respect to truth from good, and this, too, is signified by "king" (as may be seen above, n. 29, 31, 205). For the same reason the Lord was born in Bethlehem (Matthew 2:1, 5, 6) because He was born a king, and truth conjoined to good was with Him from birth. For every infant is born natural, and the natural, because it is next to the external senses and the world, is first opened, and this with all men is ignorant of truth and desirous of evil; but in the Lord alone the natural had a desire for good and a longing for truth; for the ruling affection in man, which is his soul, is from the father; and with the Lord, the affection or soul from the Father was the Divine Itself, which is the Divine good of the Divine love.

[4] Because "Benjamin" and his tribe signify truth conjoined to good in the natural man:

His lot in the land of Canaan was between the sons of Judah and the sons of Joseph; Jerusalem also, where the Jebusites then were, fell to that tribe for an inheritance (Joshua 18:11-28);

so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin had its lot among the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for "Judah" signifies the good of the church, and "Joseph" the truth of the church. Jerusalem fell to that tribe because "Jerusalem" signified the church in respect to doctrine and worship, and all doctrine of the church is the doctrine of truth conjoined to good, and all worship is effected according to doctrine through the natural man; for, as was said above, worship is an effect from the effecting cause which is in the spiritual man.

[5] From this the signification of "Benjamin" in the following passages can be seen. In Jeremiah:

In hallowing the sabbath they shall come from the cities of Judah and from the circuits of Jerusalem and from the land of Benjamin, and from the lowland and from the mountain and from the south, bringing burnt-offering and sacrifice and meal-offering and frankincense (Jeremiah 17:26).

This was done for hallowing the sabbath because the "sabbath" signifies the union of the Divine and the Divine Human in the Lord, and in a relative sense the conjunction of His Divine Human with heaven and with the church, and in general the conjunction of good and truth (See Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). "The cities of Judah, the circuits of Jerusalem, and the land of Benjamin," signify truths conjoined to good in the natural man; "the cities of Judah" the truths of good; "the circuits of Jerusalem" the truths of doctrine in the natural man, and "the land of Benjamin" their conjunction; for "cities" signify truths, "Judah" the good of the church, "Jerusalem" the doctrine of truth, "circuits" such things as are round about or below, which are the truths of good in the natural man, and "the land of Benjamin" the church in respect to the conjunction of these in the natural man; "from the lowland, from the mountain, and from the south," signifies good and truth in the natural man from a celestial origin and from a spiritual origin; "lowland" signifying good and truth in the natural man, because in lowlands, that is, below the mountains and hills, those dwell who are in the lowest heaven, and are called celestial-natural and spiritual-natural, as was said above; "mountains" signifying those who are in celestial good, and "south" those who are in spiritual good, and thence in the light of truth; "to bring burnt-offering and sacrifice, and meal-offering and frankincense," signifies worship from celestial good and from spiritual good in the natural man; "burnt-offering" signifying worship from celestial good; "sacrifice" worship from spiritual good; "meal-offering and frankincense" good and the truth of good in the natural man. Such is the signification of these words. Why else should it be said that in hallowing the sabbath they should come "from the cities of Judah, from the circuits of Jerusalem, from the land of Benjamin, from the lowland, the mountain, and the south," and why not from the whole land of Canaan?

[6] Because all these particulars signify such things as belong to heaven and the church, like things are also mentioned elsewhere in the same Prophet:

In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth them (Jeremiah 33:13).

They shall buy fields with silver, and this by writing in a book, and by causing witnesses to witness, in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the lowland, and in the cities of the south, for I will turn back their captivity (Jeremiah 32:8, 44).

In these passages "the land of Benjamin, the circuits of Jerusalem, the cities of Judah, the mountain, the lowland, and the south," have a similar signification as above; thus "Benjamin" signifies the conjunction of truth and good in the natural man, and accordingly the conjunction of truth and good with those who are in the lowest heaven.

[7] In the same:

Gather yourselves, ye sons of Benjamin, out of the midst of Jerusalem, and sounding sound the trumpet, and upon the house of the vineyard kindle a conflagration, for evil looketh forth from the north, and a great breaking up (Jeremiah 6:1).

In the spiritual sense this treats of the devastation of the church in respect to truth and good, because it is against Zion and Jerusalem, for "Zion" signifies the good of the church, and "Jerusalem" its truth; and as "the sons of Benjamin" signify the conjunction of good and truth, they are told "to gather themselves out of the midst of Jerusalem, to sound the trumpet, and upon the house of the vineyard to kindle a conflagration;" "to sound the trumpet" signifying combat against that church from truths that are from good; "house of the vineyard" that church itself, and "to kindle a conflagration" its destruction by evil loves; the "north from which the evil looks forth" signifies the falsity of evil, and "a great breaking up" signifies the dispersion of good and truth.

[8] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy might, and come for salvation to us (Psalms 80:1, 2).

"Ephraim, Benjamin, and Manasseh," do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and with whom there is a conjunction of these (See above, n. 440), where this is explained).

[9] In the same:

Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is over them, the princes of Judah, the princes of Zebulun, and the princes of Naphtali (Psalms 68:26, 27).

Here Benjamin, the princes of Judah, of Zebulun, and of Naphtali, are not meant, but those things of the church that are signified by these tribes; and "little Benjamin" here signifies the innocence of the natural man; the innocence of the natural man is in the conjunction of good and truth there. (This too may be seen explained above, n. 439.)

[10] In the blessing of the sons of Israel by Moses:

Of Benjamin he said, The beloved of Jehovah, he shall dwell safely by him. He shall cover him all the day, and he shall dwell between His shoulders (Deuteronomy 33:12).

"Benjamin" here signifies the Word in the ultimate sense, which is natural; for in this blessing by Moses the Word is described, and each tribe signifies something of it; and as the ultimate sense of the Word, which is natural, has in it a marriage of good and truth, as has been shown in many places, therefore Benjamin is called "the beloved of Jehovah," and it is said "he shall dwell safely by him, and He shall cover him all the day, and he shall dwell between His shoulders," "to dwell between the shoulders" meaning in safety and in power.

[11] The signification of "Benjamin" in the prophecy of Israel the father respecting his son (Genesis 49:27) has been explained in the Arcana Coelestia 6439-6444). In that prophecy, Benjamin is the last one treated of, because he signifies the ultimate of the church and of heaven; the ultimate is the natural, in which truth is conjoined to good.

[12] Because this is the signification of "Benjamin":

The tribes of Ephraim, Manasseh, and Benjamin pitched in the wilderness about the tent of meeting, on the west side (Numbers 2:18-24);

and these three tribes signify all who are in natural truth and good, and in the conjunction of these, "Ephraim" signifying truth in the natural man, "Manasseh" good there (as has been shown above), and "Benjamin" the conjunction of these. These tribes pitched on the west side, because in heaven those dwell at the west and at the north who are in the obscurity of good and in the obscurity of truth, thus who are in natural good and truth; but those dwell at the east and at the south in heaven who are in clearness of good and truth. (Respecting this see in the work on Heaven and Hell 141-153.)

[13] From this it can now be seen what "Benjamin" signifies in the Word, namely, the conjunction of good and truth in the natural man, and its conjunction through good with the spiritual; for all good that is good in the natural man flows in from the spiritual man, that is, through the spiritual man from the Lord. Without such influx there is no good in the natural man; therefore "Benjamin" signifies also the conjunction of the spiritual man with the natural, and "Joseph" the conjunction of the celestial man with the spiritual.

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

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Apocalypse Explained #205

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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1 (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

Bilješke:

1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.

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