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Kohtunikud 16

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1 Siis Simson läks Assasse, nägi seal ühte hooranaist ja läks selle juurde.

2 Kui assalastele öeldi: 'Simson on siia tulnud', siis nad piirasid ja varitsesid teda kogu öö linna väravas. Aga nad olid kogu öö rahulikud, öeldes: 'Kui hommik valgeneb, siis me tapame tema.'

3 Ja Simson magas keskööni. Aga keskööl tõusis ta üles, haaras kinni linna värava tiibadest ja mõlemast piidast, tõmbas need välja ühes poomiga, tõstis enesele õlgadele ja viis need üles mäetippu, mis on Hebroni kohal.

4 Ja pärast seda armastas ta Soreki jõe ääres Deliila-nimelist naist.

5 Siis vilistite vürstid tulid naise juurde ja ütlesid temale: 'Meelita teda ja vaata, kus tal see suur jõud on ja kuidas me saaksime temast jagu ja teda kinni siduda, et teda alistada, siis anname igamees sulle tuhat ükssada hõbeseeklit!'

6 Ja Deliila ütles Simsonile: 'Räägi mulle, kus sul see suur jõud on ja millega tuleks sind siduda, et sind saaks alistada?'

7 Simson vastas temale: 'Kui mind seotakse seitsme toore loomakõõlusega, mis ei ole kuivanud, siis jään ma jõuetuks ja olen nagu iga muu inimene.'

8 Siis vilistite vürstid tõid naisele seitse toorest loomakõõlust, mis ei olnud kuivanud, ja ta sidus teda nendega.

9 Ja naise juures kambris istus varitseja. Kui naine ütles Simsonile: 'Vilistid tulevad sulle kallale, Simson!', siis ta rebis loomakõõlused katki, otsekui rebeneks takulõng, kui see nuusutab tuld; ja tema jõudu ei saadud teada.

10 Ja Deliila ütles Simsonile: 'Vaata, sa oled mind narrinud ja rääkinud mulle valet. Räägi nüüd ometi mulle, millega saab sind siduda!'

11 Ta ütles siis temale: 'Kui mind seotakse uute köitega, millega ei ole tööd tehtud, siis jään ma jõuetuks ja olen nagu muud inimesed.'

12 Siis Deliila võttis uued köied ja sidus teda nendega ning ütles temale: 'Vilistid tulevad sulle kallale, Simson!' Ja kambris istus varitseja; aga Simson kiskus köied oma käsivartelt katki nagu niidid.

13 Ja Deliila ütles Simsonile: 'Senini oled sa mind narrinud ja mulle valet rääkinud; avalda mulle, millega saab sind siduda!' Ja ta vastas temale: 'Kui sa kood mu peast seitse juuksekiharat lõimedesse.'

14 Siis ta lõi need lõksutiga kinni ja ütles temale: 'Vilistid tulevad sulle kallale, Simson!' Kui Simson ärkas unest, siis kiskus ta välja soa ühes koe ja lõimedega.

15 Ja Deliila ütles temale: 'Kuidas sa võid öelda: Ma armastan sind, kui su süda ei ole minu juures? Juba kolm korda oled sa mind narrinud ega ole mulle avaldanud, kus su suur jõud on.'

16 Ja sündis, kui ta iga päev teda oma kõnedega kitsikusse ajas ja temale peale käis, et ta hing tüdines surmani

17 ja ta avas temale kogu oma südame ning ütles: 'Habemenuga ei ole saanud mu pea ligi, sest ma olen emaihust alates eraldatud Jumalale. Kui mind pöetakse, siis mu jõud lahkub minust ja ma muutun jõuetuks ning olen nagu kõik muud inimesed.'

18 Kui Deliila nägi, et Simson oli temale avanud kogu oma südame, siis läkitas ta vilistite vürstidele teate, öeldes: 'Tulge nüüd, sest ta on mulle avanud kogu oma südame!' Ja vilistite vürstid tulid ta juurde ning tõid raha kaasa.

19 Ta uinutas Simsonit oma põlvedel ja kutsus ühe mehe, kes pügas tema seitse juuksekiharat; ta nõrgestas Simsonit ja selle jõud lahkus temast.

20 Ja Deliila ütles: 'Vilistid tulevad sulle kallale, Simson!' Simson ärkas unest ja mõtles: 'Ma lähen välja nagu ennegi ja raputan enese lahti!' Aga ta ei teadnud, et Issand oli temast lahkunud.

21 Ja vilistid võtsid ta kinni ja torkasid tal silmad välja; ja nad viisid ta Assasse, aheldasid vaskahelatega ja ta pidi vangikojas jahvatama.

22 Aga ta juuksed hakkasid jälle kasvama, pärast seda kui need olid pöetud.

23 Ja vilistite vürstid kogunesid, et ohverdada suurt ohvrit oma jumalale Daagonile ja et olla rõõmsad, ja nad ütlesid: 'Meie jumal on meie kätte andnud Simsoni, meie vaenlase.'

24 Kui rahvas teda nägi, siis nad kiitsid oma jumalat, sest nad ütlesid: 'Meie jumal on Meie kätte andnud Meie vaenlase, Meie maa laastaja, kes lõi meist paljud maha.'

25 Ja et nende süda oli rõõmus, siis nad ütlesid: 'Kutsuge Simson, et ta meid lõbustaks!' Ja nad kutsusid Simsoni vangikojast ja ta tegi nalja nende ees; nad panid ta seisma sammaste vahele.

26 Siis Simson ütles poisile, kes tal käest kinni hoidis: 'Jäta mind, lase ma puudutan sambaid, millele hoone tugineb, et ma nende vastu saaksin nõjatuda!'

27 Aga hoone oli täis mehi ja naisi, ja seal olid kõik vilistite vürstid; ja katusel oli Simsoni naljategemist vaatamas ligi kolm tuhat meest ja naist.

28 Siis Simson hüüdis Issandat ja ütles: 'Issand Jumal! Mõtle ometi minu peale ja tee mind tugevaks ainult veel selleks korraks, oh Jumal, et saaksin vilistitele ühe korraga kätte maksta oma mõlema silma eest!'

29 Ja Simson haaras kinni kahest keskmisest sambast, millele hoone tugines, ja toetus neile, ühele parema ja teisele vasaku käega.

30 Ja Simson ütles: 'Surgu mu hing koos vilistitega!' Siis ta tõmbas enese võimsasti kummargile ja hoone langes vürstide ja kogu sees oleva rahva peale; ja nii oli surnuid, keda ta surres surmas, rohkem kui neid, keda ta oma elus oli surmanud.

31 Siis tulid ta vennad ja kogu ta isa pere ja nad võtsid ta kaasa ning viisid ta Sora ja Estaoli vahele ja matsid ta seal tema isa Maanoahi hauda; ta oli Iisraelile kohut mõistnud kakskümmend aastat.

   

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Apocalypse Explained # 66

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66. Verse 14. And His head and hairs white, signifies the Divine in firsts and in ultimates. This is evident from the signification of "head," when it refers to the Lord, of whom these things are said, as being the Divine in firsts (of which presently); and from the signification of "hairs," as being the Divine in ultimates (of which also presently); and from the signification of "white," as being what is pure. (That "white" [album] and "bright white" [candidum] mean what is pure, see Arcana Coelestia 3301, 3993, 4007, 5319.) "Head," in reference to the Lord, is the Divine in firsts, because the head is the highest part of man, and in it are his firsts, which are called the beginnings, from which are derived all things that have place in the body; for in the head are the understanding and the will, from which, as from their firsts or beginnings, flow the remaining things that relate to man's outer life, such as speech and all actions. But "hairs," in reference to the Lord, mean the Divine in ultimates, because hairs are ultimate things, for they grow out of the outmost parts of man, and first things terminate in them; when, therefore, "head" and "hairs" are mentioned firsts and ultimates are meant.

[2] Anyone who knows that in spiritual things also "head" signifies first things and "hairs" ultimates, and that first things and ultimates signify all things (as shown in n. 41), can know many arcana of the internal sense where "head" and "hairs" are mentioned; as that:

A Nazarite should not shave the hair of his head, for this, as it is said, was the Nazariteship of God upon his head, and when the days were accomplished, he was to shave it off and consecrate it (Numbers 6:1-21);

also that:

The strength of Samson was in his locks, and when they were shaven off he became weak, and when they grew again he came into his strength (Judges 16:13-31 tothe end);

also that:

Forty-two children were torn in pieces by bears because they mocked Elisha, calling him bald-head (2 Kings 2:23-24);

as also that:

Elijah was clothed with a garment of hair (2 Kings 1:8);

And John the Baptist with camel's hair (Mark 1:6);

furthermore, what "head," "hairs," "beard," and "baldness" signify wherever they are mentioned in the Word.

[3] That a Nazarite should not shave his hair, because this, as is said, was the Nazariteship of God upon his head; and that when the days were accomplished he should shave it off and consecrate it, was for the reason that the Nazarite represented the Lord in firsts and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are ultimates. That He made it Divine even to the flesh and bones is evident from the fact that He left nothing in the sepulcher, and that:

He said to the disciples that He had flesh and bones, which a spirit hath not (Luke 24:39-40).

And when the Divine Itself is Divine even in ultimates, then it governs all things from firsts by means of ultimates (as can be seen from what was shown above, n. 41; especially from what was cited from the Arcana Coelestia, namely, that interior things flow in successively into exterior things, even into what is extreme or outmost, and there have existence and subsistence, n. 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate, in what order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection from the first by means of the ultimate, n. 9828, and in the work on Heaven and Hell 297; that from this the ultimate is more holy than the interiors, n. 9824; and therefore in ultimates there is strength and power, n. 9836). These then are the reasons why the Nazariteship was instituted. The Nazarite was finally to consecrate his hair by putting it into the fire of the altar, because it represented the Divine holiness, and the "fire of the altar" signified that holiness (n. 934, 6314, 6832).

[4] From this it can be seen, moreover, why the strength of Samson was in his hair (Judges 16:13-31 to the end), for it is said that:

He was a Nazarite from his mother's womb (Judges 13:7; 16:17).

Moreover, for the same reason:

It was not lawful for the high priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20).

Likewise:

With the Israelitish people to cut off the beard (which had a like signification) was disgraceful (2 Samuel 10:4, 5).

The forty-two children were torn in pieces by the bears because they mocked Elisha, calling him bald-head, for the reason that Elijah and Elisha represented the Lord in respect to the Word, which is Divine truth, the sanctity and strength of which are in ultimates from firsts, as was said just above. Because "baldness" thus signified the deprivation of these, this took place. "Bears," moreover, signify truth in ultimates. (That Elijah and Elisha represented the Lord in respect to the Word, see Arcana Coelestia 2762, 5247.) From this it is clear also why Elijah had a hairy garment and John one of camel's hair; for John the Baptist, like Elijah, represented the Lord in respect to the Word; for this reason also he was called Elijah (See Arcana Coelestia 7643, 9372).

[5] When these things are understood, it can be known what is signified in the Word by "head," "hairs," "beard," and "baldness," as in Isaiah:

In that time shall the Lord shave by the king of Assyria, the head, and the hairs of the feet, He shall also consume the beard (Isaiah 7:20).

In the same prophet:

On all heads baldness, every beard cut off (Isaiah 15:2).

In Jeremiah:

Truth is perished, and is cut off from their mouth. Cut off thine hair and cast it away (Jeremiah 7:28-29).

In Ezekiel:

Take a razor and pass it over the head and beard (Ezekiel 5:1).

Shame shall be upon every face, and baldness upon all heads (Ezekiel 7:18).

Every head was made bald (Ezekiel 29:18).

In Amos:

I will bring up baldness upon every head (Amos 8:10).

In David:

God shall bruise the head of His enemies, the hairy scalp of him that goeth on in his guilt (Psalms 68:21).

In these passages and in others, by "cutting off the hair of the head," "shaving the beard," and inducing baldness, is signified to deprive of all truth and good; since he that is deprived of ultimates is also deprived of things prior, for prior things have existence and subsistence in ultimates, as was said above. Moreover, in the world of spirits there are seen some that are bald, and I have been told that they are such as have abused the Word, and have applied the sense of the letter, which is Divine truth in ultimates, to wicked purposes, and therefore have been deprived of all truth. These are most malignant. Many of them are of the Babylonish body. Angels, on the contrary, appear with becoming hair.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.