Biblija

 

Ester 1

Studija

1 I Ahasveros' tid -- den Ahasveros' som regerade från Indien ända till Etiopien, över ett hundra tjugusju hövdingdömen --

2 under den tiden, medan konung Ahasveros satt på konungatronen i Susans borg, tilldrog sig följande.

3 I sitt tredje regeringsår gjorde han ett gästabud för alla sina furstar och tjänare, varvid Persiens och Mediens härförare och hans förnämsta män och furstarna i hövdingdömena voro samlade inför honom.

4 Och han lät dem under många dagar se sin konungsliga härlighet och rikedom och sin storhets glans och prakt -- under ett hundra åttio dagar.

5 Och när dessa dagar hade gått till ända, gjorde konungen ett sju dagars gästabud för allt det folk som fanns i Susans borg, både stora och små, i den inhägnade trädgård som hörde till konungapalatset.

6 Där hängde tapeter av linne, bomull och mörkblått tyg, uppsatta med vita och purpurröda snören i ringar av silver och på pelare av vit marmor. Soffor av guld och silver stodo på ett golv som var inlagt med grön och vit marmor och med pärlglänsande och svart sten.

7 Och dryckerna sattes fram i gyllene kärl, det ena icke likt det andra, och konungsligt vin fanns i myckenhet, såsom det hövdes hos en konung.

8 Och när man drack, gällde den lagen att intet tvång skulle råda; ty konungen hade befallt alla sina hovmästare att de skulle rätta sig efter vars och ens önskan.

9 Samtidigt gjorde ock Vasti, drottningen, ett gästabud för kvinnorna i konung Ahasveros' kungliga palats.

10 När då på sjunde dagen konungens hjärta var glatt av vinet, befallde han Mehuman, Bisseta, Harebona, Bigeta, Abageta, Setar och Karkas, de sju hovmän som gjorde tjänst hos konung Ahasveros,

11 att de skulle föra drottning Vasti, prydd med kunglig krona, inför konungen, för att han skulle låta folken och furstarna se hennes skönhet, ty hon var fager att skåda.

12 Men drottning Vasti ville icke komma, fastän konungen befallde henne det genom hovmännen. Då blev konungen mycket förtörnad. och hans vrede upptändes.

13 Och konungen frågade de vise som voro kunniga i tidstecknens tydning (ty konungens ärenden plägade så läggas fram för alla i lag och rätt kunniga;

14 och han hade vid sin sida Karsena, Setar, Admata, Tarsis, Meres, Marsena och Memukan, de sju furstar i Persien och Medien, som voro konungens närmaste män och innehade främsta platsen i riket); han frågade:

15 »Vad skall man efter lag göra med drottning Vasti, då hon nu icke har gjort vad konung Ahasveros befallde genom hovmännen?»

16 Memukan svarade inför konungen och furstarna: »Icke mot konungen allena har drottning Vasti gjort illa, utan mot alla furstar och alla folk i alla konung Ahasveros' hövdingdömen.

17 Ty vad drottningen har gjort skall komma ut bland alla kvinnor, och skall leda till att de förakta sina män, då de ju kunna säga: 'Konung Ahasveros befallde att man skulle föra drottning Vasti inför honom, men hon kom icke.'

18 Ja, redan i dag skola furstinnorna i Persien och Medien, när de få höra vad drottningen har gjort, åberopa detta inför alla konungens furstar, och därav skall komma förakt och förtret mer än nog.

19 Om det så täckes konungen, må han därför låta en kunglig befallning utgå -- och må denna upptecknas i Persiens och Mediens lagar, så att den bliver orygglig -- att Vasti icke mer skall få komma inför konung Ahasveros' ansikte; och hennes konungsliga värdighet give konungen åt en annan, som är bättre än hon.

20 När så den förordning som konungen utfärdar bliver kunnig i hela hans rike, så stort det är, då skola alla kvinnor giva sina män tillbörlig ära, både stora och små.»

21 Detta tal behagade konungen och furstarna, och konungen gjorde såsom Memukan hade sagt.

22 Skrivelser blevo sända till alla konungens hövdingdömen, till vart hövdingdöme med dess skrift och till vart folk på dess tungomål, att envar man skulle vara herre i sitt hus och tala sitt folks tungomål.

Komentar

 

Fury

  

Fury is a receding from good, and anger is a receding from truth.

In Genesis 49:20, this signifies turning away from confirmed truth. (Arcana Coelestia 6359)

In Exodus 15:7, this signifies the fury of lusts and their endeavor to inflict violence. (Arcana Coelestia 8284)

In Zephaniah 1:15, this signifies the advent of the Lord to judgment. (Divine Love and Wisdom 5)

In Revelation 14:10, this signifies truth from which comes good. (Apocalypse Revealed 635)

(Reference: Arcana Coelestia 3517, 3614, 4052)

Iz Swedenborgovih djela

 

Arcana Coelestia #2447

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2447. 'From Jehovah out of heaven' means from the laws of order in regard to truth, because they separate themselves from good. This does not become clear except from the internal sense, by means of which the truth of the matter regarding forms of punishment and condemnation is disclosed, namely that the author of these is in no sense Jehovah or the Lord, but man, evil spirit, or devil himself; and this is so from the laws of order in regard to truth because they separate themselves from good.

[2] All order begins in Jehovah, that is, in the Lord, and it is in accordance with that order that He rules over every single thing. But there is much variation to His rule; that is to say, it may be His Will, or His Good Pleasure, or His Consent, or His Permission from which He rules. Things that have their origin in His will or in His good pleasure are products of laws of order which have regard to what is good, as also do many things that exist by His consent, and even some that do so by His permission. But when a person separates himself from good he subjects himself to the laws of order which are those of truth separated from good and which are such as condemn. For all truth condemns a person and casts him down into hell; but out of good, that is, out of mercy, the Lord rescues him and raises him up into heaven. From this it is clear that it is a person himself who condemns himself.

[3] Things that are the result of permission are for the most part of this nature - for example, besides countless others, the fact that one devil punishes and torments another. These things are from the laws of order in regard to truth separated from good, for there is no other way in which such devils could be kept under control and prevented from rushing on all the good and upright and destroying them eternally. The prevention of their doing this is the good which the Lord has in view. This is similar to what happens on earth where a benign and compassionate ruler exists who intends and does nothing but good. If he did not allow his laws to punish evil and criminal persons - though he himself punishes nobody but instead grieves that those people are such that their evils must punish them - he would leave his kingdom itself open to plunder by such people; and this would be a manifestation of a complete lack of benignity and compassion.

[4] From these considerations it is evident that Jehovah in no way rained down brimstone and fire, that is, condemned to hell, but that those subject to evil and to falsity which arises out of this did so, the reason being that they separated themselves from good and in so doing put themselves under the laws of order deriving from truth alone. From all this it follows that such is the internal sense of these words.

[5] In the Word, evil, punishment, cursing, condemnation, and many other things are attributed to Jehovah or the Lord, similar to the attribution here that He rained brimstone and fire: in Ezekiel,

I will dispute with him with pestilence and blood; fire and brimstone will I rain on him. Ezekiel 38:22.

In Isaiah,

The breath of Jehovah is like a stream of burning brimstone. Isaiah 30:33.

In David,

Jehovah will rain on the wicked snares, fire and brimstone. Psalms 11:6.

In the same author,

Smoke went up out of His nose, and fire out of His mouth devoured; glowing coals flamed forth from Him. Psalms 18:8-9.

In Jeremiah,

Lest My wrath go forth like fire, and burn with none to quench it. Jeremiah 21:12.

In Moses,

Fire has flared up in My anger, and will burn right down to the lowest hell. Deuteronomy 32:22.

Similar attributions occur in many other places besides these. Why in the Word such things are attributed, as has been stated, to Jehovah or the Lord has been explained in Volume One, in 223, 245, 589, 592, 696, 735, 1093, 1683, 1874. The idea that such things come from the Lord is as remote from the truth as good is from evil, or heaven from hell, or what is Divine from what is of the devil. Evil, hell, and the devil do those things, and in no way the Lord who is mercy itself and good itself. But because those things do seem to come from Him, for reasons presented in the paragraphs just quoted, they are attributed to Him.

[6] From the wording of this verse, 'Jehovah rained from Jehovah out of heaven', it seems in the sense of the letter as though there were two of Them - one on earth, and one in heaven. But the internal sense teaches how this matter is to be understood, namely as follows: The Jehovah mentioned first means the Lord's Divine Human and His Holy proceeding, which in this chapter are meant by 'the two men', while the Jehovah mentioned second means the Divine itself, called the Father, who is referred to in the previous chapter. The internal sense also teaches that this Trinity exists within the Lord, as He Himself says in John,

He who has seen Me has seen the Father. Believe Me that I am in the Father, and the Father in Me. John 14:9-11.

And referring to the Holy proceeding He says in the same gospel,

The Paraclete will not speak from Himself. He will receive it from what is Mine and declare it to you. John 16:13-15.

Thus there is but one Jehovah even though two are mentioned here. Two are mentioned because all laws of order spring from the Lord's Divine itself, Divine Human, and Holy proceeding.

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