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1 Samuel 6

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1 καὶ ἦν ἡ κιβωτὸς ἐν ἀγρῷ τῶν ἀλλοφύλων ἑπτὰ μῆνας καὶ ἐξέζεσεν ἡ γῆ αὐτῶν μύας

2 καὶ καλοῦσιν ἀλλόφυλοι τοὺς ἱερεῖς καὶ τοὺς μάντεις καὶ τοὺς ἐπαοιδοὺς αὐτῶν λέγοντες τί ποιήσωμεν τῇ κιβωτῷ κυρίου γνωρίσατε ἡμῖν ἐν τίνι ἀποστελοῦμεν αὐτὴν εἰς τὸν τόπον αὐτῆς

3 καὶ εἶπαν εἰ ἐξαπεστέλλετε ὑμεῖς τὴν κιβωτὸν διαθήκης κυρίου θεοῦ ισραηλ μὴ δὴ ἐξαποστείλητε αὐτὴν κενήν ἀλλὰ ἀποδιδόντες ἀπόδοτε αὐτῇ τῆς βασάνου καὶ τότε ἰαθήσεσθε καὶ ἐξιλασθήσεται ὑμῖν μὴ οὐκ ἀποστῇ ἡ χεὶρ αὐτοῦ ἀφ' ὑμῶν

4 καὶ λέγουσιν τί τὸ τῆς βασάνου ἀποδώσομεν αὐτῇ καὶ εἶπαν κατ' ἀριθμὸν τῶν σατραπῶν τῶν ἀλλοφύλων πέντε ἕδρας χρυσᾶς ὅτι πταῖσμα ἓν ὑμῖν καὶ τοῖς ἄρχουσιν ὑμῶν καὶ τῷ λαῷ

5 καὶ μῦς χρυσοῦς ὁμοίωμα τῶν μυῶν ὑμῶν τῶν διαφθειρόντων τὴν γῆν καὶ δώσετε τῷ κυρίῳ δόξαν ὅπως κουφίσῃ τὴν χεῖρα αὐτοῦ ἀφ' ὑμῶν καὶ ἀπὸ τῶν θεῶν ὑμῶν καὶ ἀπὸ τῆς γῆς ὑμῶν

6 καὶ ἵνα τί βαρύνετε τὰς καρδίας ὑμῶν ὡς ἐβάρυνεν αἴγυπτος καὶ φαραω τὴν καρδίαν αὐτῶν οὐχὶ ὅτε ἐνέπαιξεν αὐτοῖς ἐξαπέστειλαν αὐτούς καὶ ἀπῆλθον

7 καὶ νῦν λάβετε καὶ ποιήσατε ἅμαξαν καινὴν καὶ δύο βόας πρωτοτοκούσας ἄνευ τῶν τέκνων καὶ ζεύξατε τὰς βόας ἐν τῇ ἁμάξῃ καὶ ἀπαγάγετε τὰ τέκνα ἀπὸ ὄπισθεν αὐτῶν εἰς οἶκον

8 καὶ λήμψεσθε τὴν κιβωτὸν καὶ θήσετε αὐτὴν ἐπὶ τὴν ἅμαξαν καὶ τὰ σκεύη τὰ χρυσᾶ ἀποδώσετε αὐτῇ τῆς βασάνου καὶ θήσετε ἐν θέματι βερσεχθαν ἐκ μέρους αὐτῆς καὶ ἐξαποστελεῖτε αὐτὴν καὶ ἀπελάσατε αὐτήν καὶ ἀπελεύσεται

9 καὶ ὄψεσθε εἰ εἰς ὁδὸν ὁρίων αὐτῆς πορεύσεται κατὰ βαιθσαμυς αὐτὸς πεποίηκεν ἡμῖν τὴν κακίαν ταύτην τὴν μεγάλην καὶ ἐὰν μή καὶ γνωσόμεθα ὅτι οὐ χεὶρ αὐτοῦ ἧπται ἡμῶν ἀλλὰ σύμπτωμα τοῦτο γέγονεν ἡμῖν

10 καὶ ἐποίησαν οἱ ἀλλόφυλοι οὕτως καὶ ἔλαβον δύο βόας πρωτοτοκούσας καὶ ἔζευξαν αὐτὰς ἐν τῇ ἁμάξῃ καὶ τὰ τέκνα αὐτῶν ἀπεκώλυσαν εἰς οἶκον

11 καὶ ἔθεντο τὴν κιβωτὸν ἐπὶ τὴν ἅμαξαν καὶ τὸ θέμα εργαβ καὶ τοὺς μῦς τοὺς χρυσοῦς

12 καὶ κατεύθυναν αἱ βόες ἐν τῇ ὁδῷ εἰς ὁδὸν βαιθσαμυς ἐν τρίβῳ ἑνὶ ἐπορεύοντο καὶ ἐκοπίων καὶ οὐ μεθίσταντο δεξιὰ οὐδὲ ἀριστερά καὶ οἱ σατράπαι τῶν ἀλλοφύλων ἐπορεύοντο ὀπίσω αὐτῆς ἕως ὁρίων βαιθσαμυς

13 καὶ οἱ ἐν βαιθσαμυς ἐθέριζον θερισμὸν πυρῶν ἐν κοιλάδι καὶ ἦραν ὀφθαλμοὺς αὐτῶν καὶ εἶδον κιβωτὸν κυρίου καὶ ηὐφράνθησαν εἰς ἀπάντησιν αὐτῆς

14 καὶ ἡ ἅμαξα εἰσῆλθεν εἰς ἀγρὸν ωσηε τὸν ἐν βαιθσαμυς καὶ ἔστησαν ἐκεῖ παρ' αὐτῇ λίθον μέγαν καὶ σχίζουσιν τὰ ξύλα τῆς ἁμάξης καὶ τὰς βόας ἀνήνεγκαν εἰς ὁλοκαύτωσιν τῷ κυρίῳ

15 καὶ οἱ λευῖται ἀνήνεγκαν τὴν κιβωτὸν τοῦ κυρίου καὶ τὸ θέμα εργαβ μετ' αὐτῆς καὶ τὰ ἐπ' αὐτῆς σκεύη τὰ χρυσᾶ καὶ ἔθεντο ἐπὶ τοῦ λίθου τοῦ μεγάλου καὶ οἱ ἄνδρες βαιθσαμυς ἀνήνεγκαν ὁλοκαυτώσεις καὶ θυσίας ἐν τῇ ἡμέρᾳ ἐκείνῃ τῷ κυρίῳ

16 καὶ οἱ πέντε σατράπαι τῶν ἀλλοφύλων ἑώρων καὶ ἀνέστρεψαν εἰς ἀσκαλῶνα τῇ ἡμέρᾳ ἐκείνῃ

17 καὶ αὗται αἱ ἕδραι αἱ χρυσαῖ ἃς ἀπέδωκαν οἱ ἀλλόφυλοι τῆς βασάνου τῷ κυρίῳ τῆς ἀζώτου μίαν τῆς γάζης μίαν τῆς ἀσκαλῶνος μίαν τῆς γεθ μίαν τῆς ακκαρων μίαν

18 καὶ μῦς οἱ χρυσοῖ κατ' ἀριθμὸν πασῶν πόλεων τῶν ἀλλοφύλων τῶν πέντε σατραπῶν ἐκ πόλεως ἐστερεωμένης καὶ ἕως κώμης τοῦ φερεζαίου καὶ ἕως λίθου τοῦ μεγάλου οὗ ἐπέθηκαν ἐπ' αὐτοῦ τὴν κιβωτὸν διαθήκης κυρίου τοῦ ἐν ἀγρῷ ωσηε τοῦ βαιθσαμυσίτου

19 καὶ οὐκ ἠσμένισαν οἱ υἱοὶ ιεχονιου ἐν τοῖς ἀνδράσιν βαιθσαμυς ὅτι εἶδαν κιβωτὸν κυρίου καὶ ἐπάταξεν ἐν αὐτοῖς ἑβδομήκοντα ἄνδρας καὶ πεντήκοντα χιλιάδας ἀνδρῶν καὶ ἐπένθησεν ὁ λαός ὅτι ἐπάταξεν κύριος ἐν τῷ λαῷ πληγὴν μεγάλην σφόδρα

20 καὶ εἶπαν οἱ ἄνδρες οἱ ἐκ βαιθσαμυς τίς δυνήσεται διελθεῖν ἐνώπιον κυρίου τοῦ ἁγίου τούτου καὶ πρὸς τίνα ἀναβήσεται κιβωτὸς κυρίου ἀφ' ἡμῶν

21 καὶ ἀποστέλλουσιν ἀγγέλους πρὸς τοὺς κατοικοῦντας καριαθιαριμ λέγοντες ἀπεστρόφασιν ἀλλόφυλοι τὴν κιβωτὸν κυρίου κατάβητε καὶ ἀναγάγετε αὐτὴν πρὸς ἑαυτούς

   

Iz Swedenborgovih djela

 

True Christian Religion #596

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596. VII. When this happens, a struggle ensues between the internal and the external man, and the victor then controls the other.

The reason why a struggle then ensues is that the internal man is reformed by means of truths, which enable him to see what is evil and false; and these truths are still in his external or natural man. First, therefore, there is dissension between the new will, which is above, and the old will, which is below. Since it is dissension between wills, it is between the pleasures of either, for it is well known that the flesh opposes the spirit, and the spirit the flesh, and the flesh with its lusts must be tamed, before the spirit can act and the person can become a new man. Following this dissension of the wills, a struggle, known as spiritual temptation, takes place. But this temptation or struggle is not between good and evil, but between the truths that accompany good and the falsities that accompany evil. For good is unable to struggle of itself, but does so by means of truths. Nor can evil struggle of itself, but does so by means of its falsities. This is like the will being unable to struggle of itself, but doing so by means of the understanding, which is where its truths are.

[2] A person does not feel this struggle to be anywhere but in himself, and he feels it as the pangs of conscience. Yet it is the Lord and the devil (that is, hell) who struggle in man; their struggle is to gain control of the person, to see which is to possess him. The devil, or hell, attacks the person and calls forth the evil in him, while the Lord protects him and calls forth the good in him. But although that struggle takes place in the spiritual world, at the same time it takes place in the person between the truths that accompany good and the falsities that accompany evil present within him. A person ought therefore to struggle exactly as if of himself, since he has the free will to act on the Lord's side or on the devil's. He is on the Lord's side if he holds to truths from good, on the devil's if he holds to falsities from evil. The consequence of this is that the victor, whether it is the internal or the external man who wins, controls the other. It is exactly like two enemies engaged in a struggle to determine which is to be master of the other's kingdom; the winner takes the kingdom and reduces all in it to subservience to him. In this case then, if the internal man wins, he imposes his rule and suppresses all the evils of the external man, thus continuing the process of regeneration. But if the external man wins, he imposes his rule and scatters all the good in the external 1 man, thus putting an end to regeneration.

Bilješke:

1. Possibly an error for the internal man’.

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

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