성경

 

1 Samuel 10

공부

   

1 Silloin Samuel otti öljyastian, vuodatti öljyä hänen päähänsä, suuteli häntä ja sanoi: "Katso, Herra on voidellut sinut perintöosansa ruhtinaaksi.

2 Kun sinä tänä päivänä lähdet minun luotani, kohtaat sinä Raakelin haudan luona Selsahissa Benjaminin rajalla kaksi miestä; ne sanovat sinulle: 'Aasintammat, joita olet lähtenyt etsimään, ovat löytyneet; katso, isäsi on heittänyt mielestään aasintammat, kun on levoton teidän tähtenne ja sanoo: Mitä minä voisin tehdä poikani avuksi?'

3 Ja kun menet siitä edemmäksi ja tulet Taaborin tammelle, tulee siellä sinua vastaan kolme miestä menossa Jumalan eteen Beeteliin. Yksi kantaa kolmea vohlaa, toinen kantaa kolmea leipäkakkua, ja kolmas kantaa viinileiliä.

4 Ne tervehtivät sinua ja antavat sinulle kaksi leipää; ota ne heiltä.

5 Senjälkeen sinä tulet Jumalan Gibeaan, jossa filistealaisten maaherrat ovat. Ja tullessasi sinne kaupunkiin sinä kohtaat joukon profeettoja, jotka tulevat alas uhrikukkulalta hurmoksissaan, harppu, vaskirumpu, huilu ja kannel edellänsä.

6 Ja Herran henki tulee sinuun, ja sinäkin joudut hurmoksiin niinkuin hekin; ja sinä muutut toiseksi mieheksi.

7 Ja kun nämä ennusmerkit käyvät toteen, niin tee, mikä tehtäväksesi tulee, sillä Jumala on sinun kanssasi.

8 Mene sitten minun edelläni Gilgaliin, niin minä tulen sinne sinun luoksesi uhraamaan polttouhreja ja yhteysuhreja; odota seitsemän päivää, kunnes minä tulen sinun luoksesi ja ilmoitan sinulle, mitä sinun on tehtävä."

9 Ja kun hän käänsi selkänsä lähteäksensä Samuelin luota, muutti Jumala hänen sydämensä; ja kaikki nämä ennusmerkit kävivät sinä päivänä toteen.

10 Ja kun he tulivat sinne, Gibeaan, niin katso, joukko profeettoja tuli häntä vastaan. Silloin Jumalan henki tuli häneen, ja hänkin joutui hurmoksiin heidän keskellänsä.

11 Kun kaikki, jotka ennestään tunsivat hänet, näkivät hänet hurmoksissa niinkuin profeetatkin, sanoivat he toisillensa: "Mikä Kiisin pojalle on tullut? Onko Saulkin profeettain joukossa?"

12 Mutta eräs sikäläisistä miehistä vastasi ja sanoi: "Kuka sitten heidän isänsä on?" -Niin tuli sananlaskuksi: "Onko Saulkin profeettain joukossa?"

13 Päästyään hurmoksista hän meni uhrikukkulalle.

14 Ja Saulin setä kysyi häneltä ja hänen palvelijaltansa: "Missä te olette käyneet?" Hän vastasi: "Aasintammoja etsimässä. Mutta kun emme niitä missään nähneet, menimme Samuelin tykö."

15 Silloin Saulin setä sanoi: "Kerro minulle, mitä Samuel teille sanoi".

16 Saul vastasi sedällensä: "Hän ilmoitti meille aasintammain löytyneen". Mutta mitä Samuel oli sanonut kuninkuudesta, sitä hän ei hänelle kertonut.

17 Sitten Samuel kutsui kansan koolle Herran eteen Mispaan.

18 Hän sanoi israelilaisille: "Näin sanoo Herra, Israelin Jumala: Minä johdatin Israelin Egyptistä, ja minä vapautin teidät egyptiläisten käsistä sekä kaikkien niiden valtakuntien käsistä, jotka teitä sortivat.

19 Mutta nyt te olette pitäneet halpana Jumalanne, joka on auttanut teidät kaikista onnettomuuksistanne ja ahdingoistanne, ja olette sanoneet hänelle: 'Aseta meille kuningas'. Asettukaa siis Herran eteen sukukunnittain ja suvuittain."

20 Niin Samuel antoi kaikkien Israelin sukukuntien astua esiin; ja arpa osui Benjaminin sukukuntaan.

21 Kun hän sitten antoi Benjaminin sukukunnan astua esiin suvuittain, osui arpa Matrin sukuun; sen jälkeen osui arpa Sauliin, Kiisin poikaan. Mutta kun häntä etsittiin, ei häntä löydetty.

22 Silloin he kysyivät vielä kerran Herralta: "Onko ketään muuta vielä tullut tänne?" Herra vastasi: "Katso, hän on piiloutunut kuormastoon".

23 Niin he juoksivat ja toivat hänet sieltä, ja kun hän asettui kansan keskelle, niin hän oli päätänsä pitempi kaikkea kansaa.

24 Ja Samuel sanoi kaikelle kansalle: "Näettekö, kenen Herra on valinnut; sillä ei ole hänen vertaistansa koko kansan joukossa". Niin koko kansa riemuitsi huutaen: "Eläköön kuningas!"

25 Ja Samuel julisti kansalle kuninkuuden oikeudet, kirjoitti ne kirjaan ja asetti sen Herran eteen. Sitten Samuel päästi kaiken kansan menemään, kunkin kotiinsa.

26 Ja myöskin Saul meni kotiinsa Gibeaan, ja hänen kanssaan meni sotaväki, ne, joiden sydämiä Jumala oli koskettanut.

27 Mutta kelvottomat miehet sanoivat: "Mitä apua meille tästä on?" Ja nämä halveksivat häntä eivätkä tuoneet hänelle mitään lahjoja; mutta hän ei virkkanut mitään.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #9955

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9955. 'And fill their hand' means a representative sign of the Lord in respect of the truth of faith. This is clear from the meaning of 'filling the hand' of Aaron and his sons as consecrating to serve as a representative sign of the Lord in respect of Divine Truth that constitutes faith. For 'the hand' means the power that truth from good possesses, and therefore the hand is spoken of in reference to truth, see 3091, 3387, 4931-4937, 7518, 8281, 9025. Consequently, then, just as anointing served to represent the Lord in respect of Divine Good, so the filling of hands represented the Lord in respect of Divine Truth. For everything throughout creation has connection with goodness or truth, or both if it is to have any real existence. In the Word therefore wherever the subject has to do with good, it has to do also with truth, see the places referred to in 9263, 9314. In what way the filling of hands was carried out is described in the next chapter; therefore what needs to be said about it will in the Lord's Divine mercy appear there.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

각주:

1. literally, the mouth

2. literally, to destroy him

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