IBhayibheli

 

1 Samuel 14

Funda

   

1 Now it came to pass one day that Jonathan the son of Saul said to the young man that bore his armour, Come and let us go over to the Philistines' garrison which is on the other side. But he did not tell his father.

2 And Saul abode at the extreme end of Gibeah under the pomegranate-tree which [was] in Migron; and the people that were with him were about six hundred men.

3 (And Ahijah the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, Jehovah's priest in Shiloh, wore the ephod.) And the people did not know that Jonathan was gone.

4 Now between the passes by which Jonathan sought to go over to the Philistines' garrison there was a sharp rock on the one side and a sharp rock on the other side; and the name of the one [was] Bozez, and the name of the other Seneh.

5 The one crag [formed] a pillar on the north opposite to Michmash, and the other on the south opposite to Geba.

6 And Jonathan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: perhaps Jehovah will work for us; for there is no restraint to Jehovah to save by many or by few.

7 And his armour-bearer said to him, Do all that is in thy heart; turn thee; behold, I am with thee according to thy heart.

8 Then said Jonathan, Behold, we will pass over to the men, and we will shew ourselves to them.

9 If they say thus to us, Stand still until we come to you, then we will stay in our place, and will not go up to them.

10 And if they say thus, Come up to us, then we will go up; for Jehovah has given them into our hand; and this shall be the sign to us.

11 And both of them shewed themselves to the garrison of the Philistines; and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves.

12 And the men of the garrison answered Jonathan and his armour-bearer and said, Come up to us, and we will shew you something. And Jonathan said to his armour-bearer, Come up after me; for Jehovah has delivered them into the hand of Israel.

13 And Jonathan climbed up upon his hands and upon his feet, and his armour-bearer after him; and they fell before Jonathan; and his armour-bearer slew after him.

14 And that first slaughter which Jonathan and his armour-bearer wrought was about twenty men, as it were on the half-furrow of an acre of land.

15 And there was trembling in the camp, in the field, and among all the people; the garrison, and the ravagers, they also trembled, and the earth quaked; for it was a trembling [from] God.

16 And the watchmen of Saul in Gibeah of Benjamin looked, and behold, the multitude melted away, and they went on slaying one another.

17 Then said Saul to the people that were with him, Muster now, and see who is gone from us. And they mustered, and behold, Jonathan and his armour-bearer were not there.

18 And Saul said to Ahijah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel.

19 And it came to pass while Saul talked to the priest, that the noise which was in the camp of the Philistines went on and increased; and Saul said to the priest, Withdraw thy hand.

20 And Saul and all the people that were with him were called together, and they came to the battle; and behold, every man's sword was against his fellow, a very great confusion.

21 And there were Hebrews with the Philistines before that time, who had gone up with them into the camp round about; and they also [turned] to be with the Israelites who were with Saul and Jonathan.

22 And all the men of Israel who had hid themselves in mount Ephraim heard that the Philistines fled, and they also followed hard after them in the battle.

23 And Jehovah saved Israel that day; and the battle passed over beyond Beth-Aven.

24 But the men of Israel were distressed that day. Now Saul had adjured the people, saying, Cursed be the man that eateth food until evening, and [until] I am avenged on mine enemies. So none of the people tasted food.

25 And all they of the land came to a wood; and there was honey on the ground.

26 And the people had come into the wood, and behold, the honey flowed; but no man put his hand to his mouth, for the people feared the oath.

27 But Jonathan had not heard when his father adjured the people; and he put forth the end of his staff which was in his hand, and dipped it in the honeycomb, and put his hand to his mouth, and his eyes became bright.

28 Then answered one of the people and said, Thy father strictly adjured the people, saying, Cursed be the man that eateth food this day; and the people are faint.

29 And Jonathan said, My father has troubled the land: see, I pray you, that mine eyes are bright, because I tasted a little of this honey.

30 How much more, if the people had eaten freely to-day of the spoil of their enemies which they found? for would there not now have been a much greater slaughter among the Philistines?

31 And they smote the Philistines that day from Michmash to Ajalon; and the people were very faint.

32 And the people fell on the spoil, and took sheep, and oxen, and calves, and slaughtered them on the ground; and the people ate [them] with the blood.

33 And they told Saul, saying, Behold, the people sin against Jehovah, in that they eat with the blood. And he said, Ye have acted perversely: roll me now a great stone.

34 And Saul said, Disperse yourselves among the people, and say to them, Bring near to me every man his ox, and every man his sheep, and slaughter them here, and eat; and sin not against Jehovah in eating with the blood. And all the people brought every man his ox with him that night, and slaughtered [them] there.

35 And Saul built an altar to Jehovah: this was the first altar he built to Jehovah.

36 And Saul said, Let us go down after the Philistines by night, and plunder them until the morning light, and let us not leave a man of them. And they said, Do whatsoever is good in thy sight. Then said the priest, Let us come near hither to God.

37 And Saul inquired of God, Shall I go down after the Philistines? wilt thou give them into the hand of Israel? But he did not answer him that day.

38 And Saul said, Draw ye near hither, all the heads of the people; and know and see wherein this sin has been this day.

39 For, [as] Jehovah liveth, who has saved Israel, though it be in Jonathan my son, he shall certainly die. And no one answered him among all the people.

40 Then said he to all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said to Saul, Do what is good in thy sight.

41 And Saul said to Jehovah the God of Israel, Give a perfect [testimony]! And Jonathan and Saul were taken, and the people escaped.

42 And Saul said, Cast [lots] between me and Jonathan my son. And Jonathan was taken.

43 And Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him and said, With the end of the staff which is in my hand I tasted a little honey, [and] behold, I must die!

44 And Saul said, God do so [to me] and more also; thou shalt certainly die, Jonathan.

45 And the people said to Saul, Shall Jonathan die, who has wrought this great salvation in Israel? Far be it! [as] Jehovah liveth, there shall not a hair of his head fall to the ground; for he has wrought with God this day. So the people delivered Jonathan, that he died not.

46 And Saul went up from following the Philistines; and the Philistines went to their own place.

47 And Saul took the kingdom over Israel, and fought against all his enemies round about, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines; and whithersoever he turned himself, he discomfited [them].

48 And he did valiantly, and smote the Amalekites, and delivered Israel out of the hands of their spoilers.

49 And the sons of Saul were Jonathan, and Jishvi, and Malchi-shua. And the names of his two daughters: the name of the firstborn Merab, and the name of the younger Michal.

50 And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz; and the name of the captain of his host was Abner, the son of Ner, Saul's uncle.

51 And Kish the father of Saul, and Ner the father of Abner were sons of Abiel.

52 And there was sore war against the Philistines all the days of Saul; and when Saul saw any mighty man, or any valiant man, he took him to himself.

   

Amazwana

 

Bloods

  

Bloods signify evil in Ezekiel 16:9.

(Izinkomba: Arcana Coelestia 3147 [1-10])

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #3147

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

3147. 'And water to wash his feet' means purification there. This is clear from the meaning of 'water to wash' or 'washing with water' as purifying, dealt with below, and from the meaning of 'feet' as natural things, or what amounts to the same, those things that are in the natural man, dealt with in 2162. In the representative Church washing feet with water was a ceremonial act which meant washing away the filth of the natural man. The filth of the natural man is composed of all the things that belong to self-love and love of the world, and when such filth has been washed away goods and truths flow in, for that filth alone is what hinders the influx of good and truth from the Lord.

[2] For good is flowing in constantly from the Lord, but when by way of the internal or spiritual man it reaches the external or natural man it is either perverted there, or turned away, or stifled. But when indeed the things that belong to self-love and love of the world are removed, good is received there, and bears fruit there, since the person now performs the works of charity. This may become clear from many considerations, such as this: When the things that belong to the external or natural man are quiescent - as they are in times of ill-fortune, wretchedness, and sickness - a person instantly starts to become spiritually-minded and to will what is good, and also to perform acts of devotion insofar as he is able. But when that state alters, these things are altered too.

[3] In the Ancient Church 'washings' were signs meaning these things, and in the Jewish Church the same were representations. The reason why in the Ancient Church they were meaningful signs but in the Jewish Church representations was that members of the Ancient Church regarded that custom as some external act of worship. Nor did they believe that they were purified by that kind of washing but by a washing away of the filth of the natural man, which, as has been stated, is composed of the things that belong to self-love and love of the world. But the member of the Jewish Church did believe that he was purified by such washing, for he did not know, and did not wish to know, that the purifying of a person's interior self was meant.

[4] That 'washing' means the washing away of that filth is clear in Isaiah,

Wash yourselves; purify yourselves; remove the evil of your doings from before My eyes; cease to do evil. Isaiah 1:16.

Here it is evident that 'washing themselves' means purifying themselves and removing evils. In the same prophet,

When the Lord will have washed the excrement of the daughters of Zion and washed away the blood of Jerusalem from its midst in a spirit of judgement and in a spirit of purging. Isaiah 4:4.

Here 'washing the excrement of the daughters of Zion and washing away the blood of Jerusalem' stands for purifying from evils and falsities. In Jeremiah,

Wash your heart from wickedness, O Jerusalem, that you may be saved. How long will your iniquitous thoughts lodge within you? Jeremiah 4:14.

[5] In Ezekiel,

I washed you with water, and washed away the blood from upon you, and anointed you with oil. Ezekiel 16:9.

This refers to Jerusalem, which is used here to mean the Ancient Church. 'Washing with water' stands for purifying from falsities, 'washing away the blood' for purging from evils, 'anointing with oil' for filling with good at that time. In David,

Wash me from my iniquity, and cleanse me from my sin. You will purge me with hyssop and I shall be clean; You will wash me, and I shall be whiter than snow. Psalms 51:2, 7.

'Being washed' plainly stands for being purified from evils and derivative falsities.

[6] These were the things that were meant by 'washing' in the Representative Church. For the sake of the representation, when they had been made unclean and needed to be cleansed, people were commanded in that Church to wash the skin, hands, feet, and also their garments. All these meant things that belong to the natural man. Also for the sake of the representation, lavers made of bronze were placed outside the Temple - that is to say, 'the bronze sea and the ten bronze lavers' mentioned in 1 Kings 7:23-29; there was also the bronze laver from which Aaron and his sons were to wash themselves, placed between the Tent of Meeting and the Altar, and so outside the Tent of Meeting, Exodus 30:18-19, 21 - the meaning of which was that only external or natural things needed to be purified. And unless they have been purified, that is, unless things belonging to self-love and love of the world have been removed from them, internal things which belong to love to the Lord and towards the neighbour cannot possibly flow in, as stated above.

[7] To enable these matters to be understood more easily, that is to say, regarding the need for external things to be purified, let good works - or what amounts to the same, the goods of charity, which are at the present day called the fruits of faith, and which, since they are actions, are external - serve to exemplify and illustrate the point: Good works are bad works unless the things belonging to self-love and love of the world are removed. For until these have been removed works, when performed, are good to outward appearance but are inwardly bad. They are inwardly bad because they are done either for the sake of reputation, or for financial gain, or for improvement of one's position, or for reward. They are accordingly either merit-seeking or hypocritical, for the things that belong to self-love and love of the world cause those works to be such. But when indeed these evils are removed, works become good, and are the goods of charity. That is to say, they are done regardless of self, the world, reputation, or reward, and so are not merit-seeking or hypocritical, because in that case celestial love and spiritual love flow from the Lord into those works and cause them to be love and charity in action. And at the same time the Lord also purifies the natural or external man by means of those things and orders it so that that man receives correspondingly the celestial and spiritual things that flow in.

[8] This becomes quite clear from what the Lord taught when He washed the disciples' feet: In John,

He came to Simon Peter, who said to Him, Lord, do You wash my feet? Jesus answered and said to him, What I am doing you do not know now, but you will know afterwards. Peter said to Him, You will never wash my feet. Jesus answered him, If I do not wash you, you have no part with Me. Simon Peter said to Him, Lord, not my feet only, but also my hands and head! Jesus said to him, He who is washed has no need except that his feet be washed, but is clean all over. Now you are clean, but not all of you. John 13:4-17.

'He who is washed has no need except that his feet be washed' means that anyone who has been reformed needs to be cleansed only in regard to natural things, that is, to have evils and falsities removed from them. For when that happens all is ordered by the influx of spiritual things from the Lord. Furthermore 'feet-washing' was an act of charity, meaning that one ought not to dwell on the evils of another person. It was also an act of humility, meaning the cleansing of another from evils, like filth from the body, as also becomes clear from the Lord's words in verses 12-17 of that chapter in John, and also in Luke 7:37-38, 44, 46; John 11:2; 1 Samuel 25:41.

[9] Anyone may see that washing himself does not purify a person from evils and falsities, only from the filth that clings to him. Yet because it belonged among the religious observances commanded in the Church it follows that it embodies some special idea, namely spiritual washing, which is purification from the filth that clings to man inwardly. Members of that Church therefore who knew these things and thought of purification of the heart, that is, the removal of the evils of self-love and love of the world from the natural man, and tried to achieve it with utmost zeal, practiced ritual washing as an external act of worship, as commanded. But among those who did not know and did not wish to know those things but who supposed that the mere ritual act of washing garments, skin, hands, and feet would purify them, and who supposed that provided they performed such rituals they would be allowed to continue leading lives of avarice, hatred, revenge, mercilessness, and cruelty - all of which constitute spiritual filth - the performance of the ritual was idolatrous. Nevertheless by means of that ritual they were still able to represent, and by means of the representation to display, some vestige of a Church, by means of which heaven was in a way joined to mankind prior to the Lord's Coming. But that conjunction was such that heaven had little or no influence at all on the member of that Church.

[10] The Jews and Israelites were such that they did not think at all of the internal man, nor did they wish to know anything about the same. Thus they knew absolutely nothing about the celestial and spiritual things which belong to the life after death. Nevertheless to prevent the end of all communication with heaven and so with the Lord, they were bound to the performance of external observances by which internal things were meant. All their captivities and plagues were in general to the end that external observances might be duly carried out for the sake of the representation. It was for this reason that the following laws were given:

Moses was to wash Aaron and his sons with water at the tent door, to sanctify them. Exodus 29:4; 40:12; Leviticus 8:6.

Aaron and his sons were to wash their hands and feet before entering the Tent of Meeting and approaching the Altar to minister, lest they died. This was to them a statute for ever. Exodus 30:18-21; 40:30-31.

Before putting on his vestments Aaron was to wash his flesh. Leviticus 16:4, 24.

Levites were to be purified by sprinkling the water of expiation over them, passing a razor over their flesh, and washing their clothes - then they were pure. Numbers 8:6-7.

Anyone who ate the carcass of a clean animal, 1 or that which had been torn to pieces, was to wash his clothes and bathe himself with water, and if he did not wash himself and bathe his flesh he would bear his iniquity. Leviticus 17:15-16.

Anyone who touched the bed of a person who had a discharge, or sat on a vessel on which that person had sat, and anyone who touched that person's flesh was to wash his clothes and to bathe himself with water, and be unclean until the evening. Leviticus 15:5-7, 10-12 and following verses.

The person who sent the goat away to Azazel was to wash his flesh. Leviticus 16:26.

When a leper was to be cleansed he was to wash his clothes, shave off all his hair, wash himself in water, and then he would be clean. Leviticus 14:8-9.

Even vessels themselves which had become unclean through contact with unclean persons were made to go through water and be unclean until the evening. Leviticus 11:32.

From all these laws it may be seen that nobody was made clean or pure internally through ritual washing, but that such a person merely represented him who was pure or spiritually clean, for the reason stated above. The Lord teaches the same quite explicitly in Matthew 15:1-20; Mark 7:1-23.

Imibhalo yaphansi:

1. i.e. an animal that had not been slaughtered but had died naturally

  
Yiya esigabeni / 10837  
  

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