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2 Samuel 12

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1 Y ENVIO Jehová á Nathán á David, el cual viniendo á él, díjole: Había dos hombres en una ciudad, el uno rico, y el otro pobre.

2 El rico tenía numerosas ovejas y vacas:

3 Mas el pobre no tenía más que una sola cordera, que él había comprado y criado, y que había crecido con él y con sus hijos juntamente, comiendo de su bocado, y bebiendo de su vaso, y durmiendo en su seno: y teníala como á una hija.

4 Y vino uno de camino al hombre rico; y él no quiso tomar de sus ovejas y de sus vacas, para guisar al caminante que le había venido, sino que tomó la oveja de aquel hombre pobre, y aderezóla para aquél que le había venido.

5 Entonces se encendió el furor de David en gran manera contra aquel hombre, y dijo á Nathán: Vive Jehová, que el que tal hizo es digno de muerte.

6 Y que él debe pagar la cordera con cuatro tantos, porque hizo esta tal cosa, y no tuvo misericordia.

7 Entonces dijo Nathán á David: Tú eres aquel hombre. Así ha dicho Jehová, Dios de Israel: Yo te ungí por rey sobre Israel, y te libré de la mano de Saúl;

8 Yo te dí la casa de tu señor, y las mujeres de tu señor en tu seno: demás de esto te dí la casa de Israel y de Judá; y si esto es poco, yo te añadiré tales y tales cosas.

9 ¿Por qué pues tuviste en poco la palabra de Jehová, haciendo lo malo delante de sus ojos? A Uría Hetheo heriste á cuchillo, y tomaste por tu mujer á su mujer, y á él mataste con el cuchillo de los hijos de Ammón.

10 Por lo cual ahora no se apartará jamás de tu casa la espada; por cuanto me menospreciaste, y tomaste la mujer de Uría Hetheo para que fuese tu mujer.

11 Así ha dicho Jehová: He aquí yo levantaré sobre ti el mal de tu misma casa, y tomaré tus mujeres delante de tus ojos, y las daré á tu prójimo, el cual yacerá con tus mujeres á la vista de este sol.

12 Porque tú lo hiciste en secreto; mas yo haré esto delante de todo Israel, y delante del sol.

13 Entonces dijo David á Nathán: Pequé contra Jehová. Y Nathán dijo á David: También Jehová ha remitido tu pecado: no morirás.

14 Mas por cuanto con este negocio hiciste blasfemar á los enemigos de Jehová, el hijo que te ha nacido morirá ciertamente.

15 Y Nathán se volvió á su casa. Y Jehová hirió al niño que la mujer de Uría había parido á David, y enfermó gravemente.

16 Entonces rogó David á Dios por el niño; y ayunó David, recogióse, y pasó la noche acostado en tierra.

17 Y levantándose los ancianos de su casa fueron á él para hacerlo levantar de tierra; mas él no quiso, ni comió con ellos pan.

18 Y al séptimo día murió el niño; pero sus siervos no osaban hacerle saber que el niño era muerto, diciendo entre sí: Cuando el niño aun vivía, le hablábamos, y no quería oir nuestra voz: ¿pues cuánto más mal le hará, si le dijéremos que el niño es muerto?

19 Mas David viendo á sus siervos hablar entre sí, entendió que el niño era muerto; por lo que dijo David á sus siervos: ¿Es muerto el niño? Y ellos respondieron: muerto es.

20 Entonces David se levantó de tierra, y lavóse y ungióse, y mudó sus ropas, y entró á la casa de Jehová, y adoró. Y después vino á su casa, y demandó, y pusiéronle pan, y comió.

21 Y dijéronle sus siervos: ¿Qué es esto que has hecho? Por el niño, viviendo aún, ayunabas y llorabas; y él muerto, levantástete y comiste pan.

22 Y él respondió: Viviendo aún el niño, yo ayunaba y lloraba, diciendo: ¿Quién sabe si Dios tendrá compasión de mí, por manera que viva el niño?

23 Mas ahora que ya es muerto, ¿para qué tengo de ayunar? ¿podré yo hacerle volver? Yo voy á él, mas él no volverá á mí.

24 Y consoló David á Bath-sheba su mujer, y entrando á ella, durmió con ella; y parió un hijo, y llamó su nombre Salomón, al cual amó Jehová:

25 Que envió por mano de Nathán profeta, y llamó su nombre Jedidiah, á causa de Jehová.

26 Y Joab peleaba contra Rabba de los hijos de Ammón, y tomó la ciudad real.

27 Entonces envió Joab mensajeros á David, diciendo: Yo he peleado contra Rabba, y he tomado la ciudad de las aguas.

28 Junta pues ahora el pueblo que queda, y asienta campo contra la ciudad, y tómala; porque tomando yo la ciudad, no se llame de mi nombre.

29 Y juntando David todo el pueblo fué contra Rabba, y combatióla, y tomóla.

30 Y tomó la corona de su rey de su cabeza, la cual pesaba un talento de oro, y tenía piedras preciosas; y fué puesta sobre la cabeza de David. Y trajo muy grande despojo de la ciudad.

31 Sacó además el pueblo que estaba en ella, y púsolo debajo de sierras, y de trillos de hierro, y de hachas de hierro; é hízolos pasar por hornos de ladrillos: y lo mismo hizo á todas las ciudades de los hijos de Ammón. Volvióse luego David con todo el pueb

   

З творів Сведенборга

 

Arcana Coelestia #4903

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4903. 'Saying, Tamar your daughter-in-law has committed whoredom' means a perception at this point that to say anything of marriage exists between them is a falsity. This is clear from the meaning of 'saying' in the historical descriptions of the Word as perception, dealt with above in 4892; from the meaning of 'committing whoredom' as falsity, dealt with in 2466, 2729, 3399, 4865; from the representation of 'Tamar' as the internal aspect of the representative Church, also dealt with above, in 4864; and from the meaning of 'a daughter-in-law' as the truth of the Church, dealt with in 4843, 4869. Consequently the words 'saying, Tamar your daughter-in-law has committed whoredom' means a perception at this point that to say anything of marriage exists between them is a falsity. The implications of all this may be seen above in 4864-4866; with its semblance of religion the Jewish nation perceived the internal aspect of the Church to be nothing else than a harlot, and its preaching and life based on this to be nothing else than whoredom. For those people who are confined to what is external devoid of anything internal do not look on the internal aspect of the Church in any other way. They give the name falsity to that which is true, and the name truth to that which is false. They do so for the reason that being confined to what is external does not enable anyone to see whether a thing is false or true; only what is internal makes this possible internal sight is a necessary ability which can make judgements about things seen by external sight; and to make such judgements internal sight must be fully in the light of heaven. But it is not in the light of heaven unless the person has faith in the Lord and this faith leads him to read the Word.

[2] The fact that the Jewish nation were confined to what was external devoid of anything internal, so that it believed what was true to be falsity, and conversely what was false to be the truth, is quite evident from their teaching that one was allowed to hate an enemy and also from their life of hating all who did not belong to their semblance of religion. Indeed it is quite evident from their belief that they pleased and served Jehovah when they treated gentile nations in a savage and cruel fashion, that is to say, when they exposed the bodies of those whom they had slaughtered to be devoured by wild animals or birds, cut up those who were still alive, hacked them to pieces with iron picks and axes, or made them pass through the brickkiln, 2 Samuel 12:31. Indeed their teachings asserted that even an ally who for some reason had been declared an enemy was to be treated in much the same way. From these considerations it becomes quite clear that nothing internal at all lay within their semblance of religion. If anyone at that time had told them that such actions were contrary to the inner spirit of the Church they would have replied that this was a falsity. The fact that they were confined to what was external, having no knowledge at all of anything internal and leading lives contrary to what was internal, is also evident from what the Lord teaches in Matthew 5:21-48.

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

З творів Сведенборга

 

Arcana Coelestia #1186

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1186. That 'Asshur' is reasoning is clear from the meaning of 'Asshur' or Assyria in the Word, where in every case it stands for those things that belong to reason. It stands for them in both senses, namely for rational things and for reasonings - reason and rational things being used strictly speaking to mean things that are true, and reasoning and reasonings to mean those that are false. Because 'Asshur' means reason and reasoning it is very frequently linked with Egypt, which means facts, for reason and reasoning are based on facts. That Asshur means reasoning is clear in Isaiah,

Woe to Asshur, the rod of My anger, he does not think what is right and his heart does not consider what is right He has said, By the strength of my hand I have done it, and by my wisdom, for I have intelligence. Isaiah 10:5, 7, 13.

Here 'Asshur' stands for reasoning, and therefore he is referred to as 'not thinking and not considering what is right', and it is said that 'he acts by his own wisdom, for he has intelligence'.

[2] In Ezekiel,

Two women, the daughters of one mother, committed whoredom in Egypt. In their youth they committed whoredom. One committed whoredom and doted on her lovers, on Asshur (the Assyrians), her neighbours, clothed in violet, leaders and governors, all of them desirable young men, horsemen riding on horses The sons of Babel came to her and they defiled her with their whoredom. Ezekiel 23:2-3, 5-6, 17.

Here 'Egypt' stands for facts, 'Asshur' for reasoning, 'the sons of Babel' for falsities springing from evil desires.

[3] In the same prophet,

Jerusalem, you committed whoredom with the sons of Egypt, you committed whoredom with the sons of Asshur, you multiplied your whoredom even into the land of Canaan towards Chaldaea. Ezekiel 16:26, 28-29.

Here likewise 'Egypt' stands for facts, 'Asshur' for reasoning. Reasoning, based on facts, concerning spiritual and celestial things is called 'whoredom' both here and elsewhere in the Word. Anyone may see that committing whoredom with Egyptians and with Assyrians is not the meaning.

[4] In Jeremiah,

Israel, what have you to do with the way to Egypt, to drink the waters of Shihor? And what have you to do with the way to Asshur, to drink the waters of the River (the Euphrates)? Jeremiah 2:18, 36.

Here likewise 'Egypt' stands for facts, 'Asshur' for reasoning. In the same prophet,

Israel is a scattered flock; the lions have driven him away. First the king of Asshur has devoured him, and last this king of Babel has removed his bones. Jeremiah 50:17-18

'Asshur' stands for reasoning concerning spiritual things.

[5] In Micah,

And this will be peace, when Asshur comes into our land and when he treads our palaces, and we will set up over him seven shepherds and eight princes of men and they will rule the land of Asshur with the sword, and the land of Nimrod in its gates; and he will deliver [us] from Asshur when he comes into our land and when he treads our border. Micah 5:5-6.

This refers to Israel, or the spiritual Church, concerning which it is said that 'Asshur will not enter in', that is, reasoning will not do so. 'The land of Nimrod' stands for the kind of worship meant by Nimrod, which has interior evils and falsities within it.

[6] The fact that in the Word 'Asshur' also means reason present with the member of the Church, by means of which reason he sees clearly what is true and what is good, is clear in Hosea,

They will tremble like a bird out of Egypt, and like a dove from the land of Asshur. Hosea 11:11.

Here 'Egypt' stands for the knowledge a member of the Church possesses, 'Asshur' for his reason. That 'a bird' means facts that are known and understood, and 'a dove' rational good, has been shown already.

[7] In Isaiah,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

This refers to the spiritual Church, meant by Israel, 'Asshur' being its reason, and 'Egypt' its knowledge. These three constitute the intellectual powers of the member of the spiritual Church which come in that order one after another. In other places where Asshur is mentioned it means the rational, true or false, as in Isaiah 20:1-6; 23:13; 27:13; 30:31; 31:8; 36, 37; 52:4; Ezekiel 27:23-24; Ezekiel 31:3-18; 32:22; Micah 7:12; Zephaniah 2:13; Zechariah 10:11; Psalms 83:8. 'Asshur' stands for reasoning in Hosea 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; and in Zechariah 10:10, where the reference is to Ephraim who means the intellectual part of the mind, though in this instance when perverted.

Примітки:

1. The Hebrew of this text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

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