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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 #1416

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1416. That 'I will make you into a great nation' means a kingdom in heaven and on earth becomes clear from the meaning of 'nation' in the internal sense as the celestial entity of love and the good which flows from this, thus all throughout the world in whom the celestial element of love and charity is present. Since the subject here in the internal sense is the Lord, everything of the celestial and of the good deriving from it, thus His kingdom, is meant - which exists with those in whom love and charity are present. In the highest sense the Lord Himself is 'the great nation' since He is the Celestial itself and Good itself. For all good that flows from love and charity originates in Him alone, which also explains why the Lord comprises His own kingdom, that is, He is the All in all of His kingdom, as also all angels in heaven acknowledge. From this it is now clear that 'I will make you into a great nation' means the Lord's kingdom in heaven and on earth.

[2] That 'nation' in the internal sense, where the Lord and celestial things of love are the subject, means Him and all celestial things may become clear also from what has been introduced in 1258, 1259, regarding the meaning of a nation and nations. This matter may be confirmed further still from the following places: In reference to Abraham further on,

No longer will your name be called Abram, but your name will be Abraham, for I have made you the father of a multitude of nations. Genesis 17:5.

The soft 'h' sound in Abraham was taken from Jehovah's name because he represented Jehovah, that is, the Lord. Similarly in reference to Sarai,

You will not call her name Sarai, but Sarah will be her name, and I will bless her, and I will also give you a son by her; thus will I bless her, and she will become nations; kings of peoples will be from her. Genesis 17:15-16.

'Nations' here stands for the celestial things of love, and 'kings of peoples' for the spiritual things of faith deriving from that love, which are the Lord's alone.

[3] In reference to Jacob likewise,

Your name will no longer be called Jacob, but Israel will be your name. And He called his name Israel, and God said, I am God Almighty, 1 increase and multiply; a nation and an assembly of nations will come into being from you, and kings will go out from your loins. Genesis 35:10-11.

Here 'Israel' stands for the Lord, who Himself, as is well known to some, is in the highest sense Israel. And when He is meant by 'Israel' it is evident that 'a nation and an assembly of nations' and 'kings from his loins' mean the celestial and spiritual things of love, and therefore all in whom the celestial and spiritual things of love are present. In reference to Ishmael, Abram's son by Hagar, it is said,

The son of the servant-girl I will make into a nation, because he is your seed. Genesis 21:13, 18.

What Ishmael represents will be seen in that place. 'The seed of Abram' means love itself, and because of this the word nation is used for those begotten from Ishmael.

[4] That 'nation' means the celestial things of love is clear in Moses,

If you will surely hearken to My voice, and keep My covenant and be a peculiar treasure to Me from among all peoples, you will be to Me a kingdom of priests and a holy nation. Exodus 19:5-6.

Here 'a kingdom of priests', a phrase used to describe the Lord's kingdom in heaven and on earth, springing from the celestial things of love, is openly called 'a holy nation'. But the Lord's kingdom springing from His Royalty is described as such by virtue of the spiritual things of love and is called 'a holy people'. 'Kings from the loins' therefore, as above, 2 is spiritual things. In Jeremiah,

If these ordinances depart from before Me, said Jehovah, the seed of Israel also will cease from being a nation before Me for ever. 3 Jeremiah 31:36.

'Seed of Israel' stands for the celestial entity of charity, and when this ceases to exist there is no longer a nation before the Lord.

[5] In Isaiah,

The people walking in darkness have seen a great light. You have multiplied the nation. Isaiah 9:2-3.

Specifically this refers to the Church of the nations, 4 , but in general to all who are without knowledge but lead charitable lives. These are 'the nation' because they are members of the Lord's kingdom. In David,

O that I may see the good of Your chosen ones, that I may rejoice in the joy of Your nation, that I may glory in Your heritage. Psalms 106:5.

Here 'nation' plainly stands for the Lord's kingdom. It was from an ability to perceive that 'a nation' meant the celestial entity of love and the good which flows from this that members of the Most Ancient Church came to be distinguished into separate houses, families, and nations. By this distinguishing they gained a perception of the Lord's kingdom; and because they had a perception of the Lord's kingdom they had a perception of the celestial itself. From that ability to perceive there arose that which held a spiritual meaning, and from this that which was representative.

Примітки:

1. literally, the Lightning-Hurler or the Thunderbolt-Hurler. Generally Swedenborg retains the Hebrew Shaddai, usually translated the Almighty, regarding which see 1992 below; but here Swedenborg employs the Latin word fulminator.

2. i.e.. in Genesis 35:10-11

3. literally, all the days

4. i.e. the Church established among gentiles

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