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2. Samuelova 2

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1 A posle toga David upita Gospoda govoreći: Hoću li otići u koji grad Judin? A Gospod mu reče: Otidi. A David reče: U koji da otidem? Reče: Hevron.

2 I David otide onamo sa dve žene svoje, Ahinoamom iz Jezraela i Avigejom koja pre beše žena Navala iz Karmila.

3 I ljude koji behu s njim odvede David, sve s porodicama njihovim, i nastaniše se po gradovima hevronskim.

4 I dođoše ljudi od Jude, i pomazaše onde Davida za cara nad domom Judinim. I javiše Davidu govoreći: Ljudi iz Javisa Galadovog pogreboše Saula.

5 I David posla poslanike k ljudima u Javisu Galadovom, i reče im: Da ste blagosloveni Gospodu što učiniste milost gospodaru svom, Saulu i pogreboste ga.

6 Zato da učini Gospod vama milost i veru; a ja ću vam učiniti dobro, što ste to učinili.

7 I neka vam se ukrepe ruke i budite hrabri; jer Saul, gospodar vaš, pogibe, a dom Judin pomaza mene za cara nad sobom.

8 Ali Avenir, sin Nirov, vojvoda Saulov uze Isvosteja sina Saulovog, i odvede ga u Mahanajim.

9 I zacari ga nad Galadom i nad Asurom i Jezraelom i Jefremom i Venijaminom i nad svim Izrailjem.

10 Četrdeset godina beše Isvosteju sinu Saulovom kad poče carovati nad Izrailjem; i carova dve godine. Samo dom Judin držaše se Davida.

11 A David carova u Hevronu nad domom Judinim sedam godina i šest meseci.

12 Potom iziđe Avenir, sin Nirov, i sluge Isvosteja sina Saulovog iz Mahanajima u Gavaon.

13 Takođe i Joav sin Serujin i sluge Davidove iziđoše i sretoše se s njima kod jezera gavaonskog, i stadoše jedan s jedne strane a drugi s druge strane.

14 Tada reče Avenir Joavu: Neka ustanu momci i neka se proigraju pred nama. I reče Joav: Neka ustanu.

15 I ustadoše, i iziđoše na broj: dvanaest od Venijamina sa strane Isvosteja sina Saulovog, i dvanaest između sluga Davidovih.

16 I uhvatiše jedan drugog za glavu, i tisnu jedan drugom mač svoj u bok, i popadaše zajedno. Otuda se prozva ono mesto Halkat-Asurim kod Gavaona.

17 I bi žestok boj onog dana; i sluge Davidove razbiše Avenira i Izrailjce.

18 A onde behu tri sina Serujina: Joav i Avisaj i Asailo. A Asailo beše lak na nogu kao srna u polju;

19 I potera Asailo Avenira, i ne svrnu ni nadesno ni nalevo iza Avenira.

20 I Avenir obazre se natrag i reče: Jesi li ti, Asailo? A on reče: Ja sam.

21 A Avenir mu reče: Svrni nadesno ili nalevo, i uzmi jednog od tih momaka, i skini odoru s njega. Ali ne hte Asailo svrnuti iza njega.

22 I Avenir opet reče Asailu: Odstupi od mene; zašto da te sastavim sa zemljom? I kako bih smeo pogledati u Joava brata tvog?

23 Ali on ne hte odstupiti; i Avenir ga udari kopljem pod peto rebro, i izađe mu koplje na leđa, te on pade onde i umre na mestu. I ko god dođe na ono mesto gde pade i pogibe Asailo, ustavljaše se.

24 Ali Joav i Avisaj poteraše Avenira, i sunce zađe kad dođoše do brda Ame, koja je prema Giji na putu u pustinju gavaonsku.

25 I skupiše se sinovi Venijaminovi za Avenirom, te se načini četa, i stadoše na vrh jednog brda.

26 I Avenir viknu Joava i reče: Hoće li mač proždirati doveka? Ne znaš li da jadi bivaju naposletku? Zašto većne kažeš narodu da se prođu braće svoje?

27 A Joav reče: Tako živ bio Bog, da nisi kazao, narod bi još jutros otišao, nijedan ne bi terao brata svog.

28 Tada zatrubi Joav u trubu, i ustavi se sav narod i prestaše terati Izrailja, i ne biše se više.

29 I tako Avenir i ljudi njegovi idoše preko polja celu onu noć, i pređoše preko Jordana, i prošavši sav Vitron dođoše u Mahanajim.

30 A Joav se vrati od Avenira, i kad skupi sav narod, ne beše od sluga Davidovih devetnaest ljudi i Asaila.

31 Ali sluge Davidove pobiše sinova Venijaminovih, ljudi Avenirovih, tri stotine i šezdeset ljudi, koji izgiboše.

32 A Asaila uzeše i pogreboše u grobu oca njegovog koji beše u Vitlejemu. I Joav i ljudi njegovi idoše svu noć, i osvanuše u Hevronu.

   

Из произведений Сведенборга

 

Arcana Coelestia # 1408

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1408. The events described here and in what follows took place in history as they are recorded, yet the historical events as described are representative, and every word carries a spiritual meaning. This is so in all of the historical parts of the Word, not only in the Books of Moses but also in those of Joshua, Judges, Samuel, and Kings, all of which books contain nothing else than historical narratives. But although they are historical narratives in the sense of the letter, in the internal sense there are arcana of heaven lying hidden there. These arcana cannot possibly be seen as long as the mind keeps its eye fixed on the historical details, nor are they disclosed until the mind removes itself from the sense of the letter. The Word of the Lord is like a body that has a living soul within it. The things that belong to the soul are not apparent as long as the mind is fixed on those of the body, so much so that it scarcely believes it possesses a soul, even less that it will be alive after death. But as soon as the mind departs from bodily things, those belonging to the soul and to life show themselves; and in this lies the reason not only why bodily things must die before a person can be born anew or be regenerated, but also why the body must die so that he can enter heaven and behold heavenly things.

[2] The same applies to the Word of the Lord Its bodily parts are the things that constitute the sense of the letter, and when the mind is fixed on these the internal things are not seen at all. But once the bodily parts so to speak have died, the internal for the first time are brought to view. All the same, the things constituting the sense of the letter are like the things present with man in his body, namely the facts belonging to the memory which come in through the senses and which are general vessels containing interior or internal things. From this one may recognize that the vessels are one thing and the essential elements within the vessels another. The vessels are natural, and the essential elements within the vessels are spiritual and celestial. In the same way the historical narratives of the Word, as with each individual expression in the Word, are general, natural, indeed material vessels that have spiritual and celestial things within them. These things never come into sight except through the internal sense.

[3] This may become clear to anyone simply from the fact that many matters in the Word have been stated according to appearances, indeed according to the illusions of the senses, such as that the Lord is angry, punishes, curses, slays, and many other such statements, when in fact the internal sense contains the reverse, namely that the Lord is never angry or punishes, still less curses or slays. All the same, no harm at all is done to people who in simplicity of heart believe the Word as they find it in the letter so long as they are leading charitable lives, the reason being that the Word teaches nothing other than this - that everyone ought to live in charity with his neighbour and to love the Lord above all things. People doing this are in possession of the internal things, and thus with them the illusions acquired from the sense of the letter are easily dispersed.

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