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2 Samuel 4

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1 And when Saul's son heard that Abner was dead in Hebron, his hands were enfeebled, and all Israel was troubled.

2 And Saul's son had two men, captains of bands: the name of the one was Baanah, and the name of the other Rechab, the sons of Rimmon the Beerothite, of the children of Benjamin; for Beeroth also was reckoned to Benjamin.

3 And the Beerothites had fled to Gittaim, and were sojourners there until this day.

4 And Jonathan Saul's son had a son that was lame of [his] feet. He was five years old when the news came of Saul and Jonathan out of Jizreel; and his nurse took him up and fled. And it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Mephibosheth.

5 And the sons of Rimmon the Beerothite, Rechab and Baanah, went and came in about the heat of the day into the house of Ishbosheth, who was taking his noonday rest.

6 And they came thither into the midst of the house, [as though] they would fetch wheat; and they smote him in the belly; and Rechab and Baanah his brother escaped.

7 They came into the house, as he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him; and they took his head, and went by the way of the plain all night.

8 And they brought the head of Ishbosheth to David in Hebron, and said to the king, Behold the head of Ishbosheth the son of Saul, thine enemy who sought thy life; and Jehovah has given to my lord the king to be avenged this day of Saul and of his seed.

9 Then David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, [As] Jehovah liveth, who has redeemed my soul out of all distress,

10 when one told me, saying, Behold, Saul is dead! and he was in his own sight a messenger of good, I took hold of him, and slew him in Ziklag -- to whom forsooth I should give a reward for his good tidings:

11 how much more, when wicked men have slain a righteous person in his own house upon his bed? and should I not now demand his blood of your hand, and take you away from the earth?

12 And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged [them] up over the pool in Hebron. But they took the head of Ishbosheth, and buried it in the sepulchre of Abner in Hebron.

   

Commento

 

Lord (as in ruler or master)

  
The Collapse of the Earl of Chatham in the House of Lords, by John Singleton Copley

Characters in the Bible will often address others using the term “my lord,” and it seems to be no more than an expression of respect. The name “the Lord” refers to the Divine Good, and that when the term “lord” is applied to men or angels it also refers to the desire to be good.

(Riferimenti: Arcana Coelestia 2201, 2921, 4245, 4973)

Dalle opere di Swedenborg

 

Arcana Coelestia #4245

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4245. 'And I am sending to tell my lord, so as to find favour in your eyes' means information concerning its state, and also deference and self-abasement on the part of truth in the presence of good. This is clear from the meaning of 'sending to tell' as providing information concerning one's state. The consequent deference and self-abasement on the part of truth in the presence of good is self-evident, for Jacob calls Esau his 'lord' and speaks of sending to him 'to find favour in your eyes', which are words of deference and self-abasement. Described at present is the nature of the state when truth and good are turned around, that is to say, when truth is becoming subordinate to good; or what amounts to the same, when people who have had an affection for truth begin to have an affection for good. But the incidence of that turning around and subordination is not recognized by any but the regenerate, yet not by any of the regenerate except those who reflect on the matter.

[2] At the present day those who are being regenerated are few, and those who reflect fewer still. For that reason these things which are stated about truth and good are bound to be obscure and are perhaps of such a nature as not to be acknowledged, especially among people who place the truths of faith in first position and the good which flows from charity in second and who as a result give much thought to matters of doctrine but not to the good deeds of charity, and who consider eternal salvation to be a product of the former, not of the latter. Those who think in this way cannot possibly know, let alone perceive, that the truth of faith is subordinate to the good that flows from charity. The things which are the substance and the basis of a person's thought have an affect on him. If he were to think from the goods of charity he would see plainly that the truths of faith occupied the second position, and he would also see truths themselves so to speak in light. For the good which flows from charity is like a flame which provides light and so illuminates every single thing which he had previously assumed to be true. He would also discern how falsities had intermingled themselves and had taken on the appearance of truths.

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