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2 Samuel 5

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1 Und es kamen alle Stämme Israels zu David gen Hebron und sprachen: Siehe, wir sind deines Gebeins und deines Fleisches.

2 Dazu auch vorhin, da Saul über uns König war, führtest du Israel aus und ein. So hat der HERR dir gesagt: Du sollst meines Volks Israel hüten und sollst ein Herzog sein über Israel.

3 Und es kamen alle Ältesten in Israel zum Könige gen Hebron. Und der König David machte mit ihnen einen Bund zu Hebron vor dem HERRN; und sie salbeten David zum Könige über Israel.

4 Dreißig Jahre war David alt, da er König ward, und regierete vierzig Jahre.

5 Zu Hebron regierete er sieben Jahre und sechs Monden über Juda; aber zu Jerusalem regierete er dreiunddreißig Jahre über ganz Israel und Juda.

6 Und der König zog hin mit seinen Männern zu Jerusalem wider die Jebusiter, die im Lande wohneten. Sie aber sprachen zu David: Du wirst nicht hie hereinkommen, sondern Blinde und Lahme werden dich abtreiben. Das meinten sie aber, daß David nicht würde da hineinkommen.

7 Aber David gewann die Burg Zion, das ist Davids Stadt.

8 Da sprach David desselben Tages: Wer die Jebusiter schlägt und erlanget die Dachrinnen, die Lahmen und Blinden, denen die Seele Davids feind ist. Daher spricht man: Laß keinen Blinden und Lahmen ins Haus kommen.

9 Also wohnete David auf der Burg und hieß sie Davids Stadt. Und David bauete umher von Millo und inwendig.

10 Und David ging und nahm zu, und der HERR, der Gott Zebaoth, war mit ihm.

11 Und Hiram, der König zu Tyrus, sandte Boten zu David und Zedernbäume zur Wand und Zimmerleute und Steinmetzen, daß sie David ein Haus baueten.

12 Und David merkte, daß ihn der HERR zum Könige über Israel bestätiget hatte und sein Königreich erhöhet um seines Volks Israel willen.

13 Und David nahm noch mehr Weiber und Kebsweiber zu Jerusalem, nachdem er von Hebron kommen war; und wurden ihm noch mehr Söhne und Töchter geboren.

14 Und das sind die Namen derer, die ihm zu Jerusalem geboren sind: Sammua, Sobab, Nathan, Salomo,

15 Jebehar, Elisua, Nepheg, Japhia,

16 Elisama, Eliada, Eliphalet.

17 Und da die Philister höreten, daß man David zum Könige über Israel gesalbet hatte, zogen sie alle herauf, David zu suchen. Da das David erfuhr, zog er hinab in eine Burg.

18 Aber die Philister kamen und ließen sich nieder im Grunde Rephaim.

19 Und David fragte den HERRN und sprach: Soll ich hinaufziehen wider die Philister, und willst du sie in meine Hand geben? Der HERR sprach zu David: Zeuch hinauf, ich will die Philister in deine Hände geben.

20 Und David kam gen Baal-Prazim und schlug sie daselbst und sprach: Der HERR hat meine Feinde vor mir voneinander gerissen, wie die Wasser reißen. Daher hieß man denselben Ort Baal-Prazim.

21 Und sie ließen ihren Götzen daselbst. David aber und seine Männer huben sie auf.

22 Die Philister aber zogen abermal herauf und ließen sich nieder im Grunde Rephaim.

23 Und David fragte den HERRN; der sprach: Du sollst nicht hinaufziehen, sondern komm von hinten zu ihnen, daß du an sie kommest gegen den Maulbeerbäumen.

24 Und wenn du hören wirst das Rauschen auf den Wipfeln der Maulbeerbäume einhergehen, so zaue dich; denn der HERR ist dann ausgegangen vor dir her, zu schlagen das Heer der Philister.

25 David tat, wie der HERR ihm geboten hatte, und schlug die Philister von Geba an, bis man kommt gen Gaser.

   

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Jerusalem

  

Jerusalem, on Mount Zion, signifies the doctrine of love to the Lord, and how it governs your life. Jerusalem first comes to our attention in 2 Samuel 5, when King David takes the city from the Jebusites and makes it his capital. In the next chapter he brings the Ark of the Covenant there, and later it is where Solomon builds the temple, and his own palace. From then on Jerusalem is the center of worship of the Israelitish church. It is the place where the Lord was presented in the temple as a baby, where He tarried to talk to the priests at age twelve, where He cleansed the temple, had the last supper, was crucified and then rose. It is a central place in both the old and new Testaments. The city was built on Mount Zion, the highest point of the mountains of Judea. A city, in the Word, represents doctrine, the organized knowledge of the truths of the church. Mountains represent love of the Lord and the consequent worship. If you put those things together, Jerusalem on Mount Zion signifies the doctrine of love to the Lord, and how it governs your life. This is why David was led to make Jerusalem the most important city of the land, and why all worship was conducted there. And this is also why Jeroboam was condemned for introducing idol worship in Samaria. In the Book of Revelation, John's vision of the city New Jerusalem descending from God is a prophecy of a new dispensation of doctrine coming from the Lord.

(Посилання: Arcana Coelestia 4539, 8938; The Apocalypse Explained 365 [35-38])

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Arcana Coelestia #4574

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4574. 'A nation and a company of nations will be from you' means good and Divine forms of good. This is clear from the meaning of 'a nation' as the good of the Church, dealt with in 1259, 1260, 1362, 1416, 1849, and from the meaning of 'a company of nations' as truths which spring from good, or what amounts to the same, which are forms of good, and as - in the highest sense in which the Lord is the subject - Divine Truths which spring from Divine Good, which are Divine forms of Good.

[2] What forms of good are must be stated first, and after this the fact that 'a company of nations' means such forms. Truths which spring from good are called forms of good because they are nothing else than goods that have been given outward form. Anyone who conceives of truths in any other way, more so anyone who separates them from good, does not know what truths are. Truths do indeed seem to be separate from good and so seem to be forms that exist unconnected to anything else. Yet they seem to be so only to those who have no affection for what is good, that is, people whose thought and speech are at variance with what they will and therefore do. For the human being has been so created that his understanding and will may constitute a united mind; and they do constitute a united mind when the understanding acts in unison with the will, that is, when his thought and speech are in keeping with what he wills and therefore does, in which case also the thoughts in his understanding are the forms which give expression to his will. Thoughts present in the understanding are called truths, for truths belong properly to the understanding, whereas desires present in the will are called goods, for goods belong properly to the will. Consequently, regarded in itself that which exists in the understanding is nothing else than the form taken by that which exists in the will.

[3] But since the expression 'forms' smacks of human philosophy, let an example serve to show that truths are the forms taken by good: Two virtues of everyday life, public or private, are integrity and propriety. Integrity consists in the heartfelt desire for another person's good within everyday life, whereas propriety consists in the demonstration of that integrity in speech and gestures, so that regarded in itself propriety is nothing other than the form which integrity takes, for this is what gives rise to propriety. This being so, when integrity displays itself through propriety, that is, through proper and appropriate speech and gestures, integrity is seen in every aspect of proper behaviour. This is so much the case that everything uttered through speech or expressed through gestures is seen as integrity, for everything is a form or image by means of which integrity shines forth. Integrity and propriety accordingly go together like essence and its form, or what is essential and what is formal. But if anyone severs integrity from propriety - that is, if he bears ill-will towards his fellow man, yet speaks well of him and behaves well towards him - there is no longer any integrity at all in his words or actions, no matter how much he tries to present through propriety an outward form that looks like integrity. It is absence of integrity, and one who is clear-sighted calls it this, because it is either pretentious, fraudulent, or deceitful.

[4] From all this one may see what the situation is with truths and goods. Truths in spiritual life may be likened to propriety in everyday life, and good in spiritual life to integrity in everyday life. This comparison shows what truths are like when they are the forms assumed by good, and what they are like when severed from good. When they are not extensions from good, they are extensions from something bad and are forms assumed by this, no matter how much they may be spoken of as forms assumed by good. As regards 'a company of nations' meaning forms of good, this becomes clear from the meaning of 'nations' as goods, dealt with immediately above. Hence a company or assembly of them is a gathering together of them, which is nothing other than the form they receive; and this, as has been shown, is truth. Since truths are meant, yet 'a nation' means good, not only 'a nation'- it is said - will descend from him but also 'a company of nations'. Otherwise one of the expressions would be sufficient. Furthermore 'company', 'assembly', and 'multitude', when used in the Word, have reference to truths. For 'multitude' or 'being multiplied', see 43, 55, 913, 983, 2846, 2847.

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