Bible

 

Kohtunikud 16

Studie

   

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.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 5247

Prostudujte si tuto pasáž

  
/ 10837  
  

5247. 'And he clipped [his hair and beard]' means a casting aside and the change made so far as the coverings of the exterior natural were concerned. This is clear from the meaning of 'clipping' - that is, clipping the head and beard - as casting aside the coverings of the exterior natural. For 'hair' which was clipped means the exterior natural, see 3301. Also, both hair on the head and that composing the beard correspond in the Grand Man to the exterior natural. This explains why in the light of heaven sensory-minded people - that is, those who have had no belief in anything apart from that which is natural, and have had no desire to understand how anything more internal or purer can exist apart from that which they can perceive with their senses - have a hairy appearance in the next life. They look so hairy that their faces are scarcely anything else than hairy beards. I have seen faces covered with hair like these on many occasions. But rationally-minded people, that is, spiritually-minded ones, with whom the natural has played a correctly subordinate role, are seen with tidy hair. Indeed from the state of people's hair in the next life one can tell what the natural with them is like. The reason spirits appear with hair on their heads is that in the next life spirits look exactly like people on earth. This too is why the Word sometimes includes a description of the hair of the angels people have seen.

[2] From all this one may now see what is meant by 'clipping', as in Ezekiel,

The priests the Levites, the sons of Zadok, shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. And they shall not shave their head and shall not let their hair grow long; they shall surely clip their heads. Ezekiel 44:15, 19-20.

This refers to a new Temple and a new priesthood, that is, to a new Church. 'Putting on other garments' means holy truths; 'not shaving their head, and not letting their hair grow long, but surely clipping their heads' means not casting aside the natural but taking measures to make it conformable, and so to make it subordinate. Anyone who believes that the Word is indeed holy can see that these and all the other details mentioned by the prophet which describe a new land, a new city, and a new Temple and priesthood must not be taken literally. The statement, for example, that the priests the Levites, the sons of Zadok, will minister there, at which time they will put off their ministerial garments and put on new ones, and will also clip their heads, is not meant literally; rather, each and all the details given by the prophet have as their meaning such things as are aspects of a new Church.

[3] The following rules were laid down for the high priest, the sons of Aaron, and the Levites, in Moses,

The priest who is chief among his brothers, on whose head the anointing oil has been poured and who has been consecrated 1 to wear the garments, shall not shave his head or rend his garments. Leviticus 21:10.

The sons of Aaron shall not introduce any baldness on their head or shave the corner of their beard. They shall be holy to their God, and they shall not profane the name of their God. Leviticus 21:5-6.

You shall purify the Levites like this: Sprinkle over them the water of expiation, and they shall pass a razor over their flesh and wash their garments, and they shall be pure. Numbers 8:7.

These rules would never have been given unless they had held holy ideas within them. Can there be anything holy or anything of the Church in the actual rule forbidding the high priest to shave his head or rend his garments, or in the actual rule forbidding the sons of Levi to introduce any baldness on their head or shave the corner of their beard, or in that commanding the Levites to shave their flesh with a razor when they underwent purification? Rather, the possession of an external or natural man made subordinate to the internal or spiritual man, both of which have thereby been made subordinate to the Divine, is the holy idea within those rules; and it is also what angels perceive when man reads about them in the Word.

[4] The same goes for what is said about a Nazirite who was holy to Jehovah. If someone next to him happened to die suddenly and so defile his consecrated head, the Nazirite was required to clip his head on the day of his cleansing; on the seventh day he had to clip it. On the day that the days of his Naziriteship were completed he had to clip his consecrated head at the door of the Tent of Meeting and to take the hair from his head and put it on the fire which was under the sacrifice of peace offerings, Numbers 6:8, 9, 13, 18. For the meaning of a Nazirite and what aspect of holiness he represented, see 3301. No one can possibly understand why anything holy existed within the Nazirite's hair unless he knows from correspondence what is meant by 'the hair' and from this what aspect of holiness a Nazirite's hair corresponded to. Nor can anyone likewise understand how the source of Samson's strength lay in his hair, which he told Delilah about in the following description,

No razor has come upon my head, for I have been a Nazirite of God from my mother's womb. If I am shaved, my strength will depart from me, and I shall become weak and be like anyone else. And Delilah called a man who shaved off the seven locks of his hair; and his strength departed from him. After that, when the hair on his head began to grow, even as it had been shaved off, his strength returned to him. Judges 16:17, 19, 22.

Without any knowledge of correspondence who can see that the Lord's Divine Natural was represented by 'a Nazirite', or that 'Naziriteship' had no other meaning than this, or that Samson's strength was due to that representation?

[5] Anyone who does not know, and more so one who does not believe that the Word has an internal sense, and that the sense of the letter serves to represent the real things contained in the internal sense, will recognize scarcely anything holy at all in these matters, when in fact the greatest holiness lies within them. Anyone who does not know, and more so one who does not believe that the Word has an internal sense that is intrinsically holy cannot know what the following texts enfold within them: In Jeremiah,

Truth has perished and has been cut off from their mouth. Cut off the hair of your Naziriteship and throw it away. Jeremiah 7:28-29.

In Isaiah,

On that day the Lord will shave by means of a razor hired at the crossing-places of the River - by means of the king of Asshur - the head and the hair of the feet; and it will consume the beard also. Isaiah 7:20.

In Micah,

Make yourself bald, and shave your head for the children of your delight; extend your baldness like an eagle, for they have departed from you. Micah 1:16.

Nor will anyone know the aspect of holiness contained in the reference to Elijah's being a man covered with hair, who wore a skin girdle around his loins, 2 Kings 1:8. Nor will he know why the children who called Elisha baldhead were torn apart by the bears out of the forest, 2 Kings 2:23-24.

[6] Both Elijah and Elisha represented the Lord as to the Word, and so represented the Word itself, specifically the prophetical part, see Preface to Genesis 18, and 2762. Being covered with hair and having a skin girdle meant the literal sense, 'a man covered with hair' meaning that sense so far as truths were concerned, 'wearing a skin girdle around his loins' so far as forms of good were concerned. For the literal sense is the natural sense of the Word since it employs ideas formed from things that exist in the world, whereas the internal sense is the spiritual sense because it employs ideas formed from things existing in heaven. These two senses are related to each other in the way that the internal and the external are related in the human being. But because the internal can have no existence without the external, the external being the last and lowest degree of order within which the internal is held in being, the calling of Elisha 'baldhead' therefore meant the shameful accusation made against the Word that it lacked so to speak an external and so lacked a sense suited to man's capacity to understand it.

[7] From all this one may see that every particular detail in the Word is holy. However, this holiness within the Word is discerned by no one unless he is acquainted with the internal sense; yet an inkling of it flows from heaven into someone who believes that the Word is holy. The internal sense known to the angels is the channel through which that influx comes; and even if the person has no understanding of that sense it nevertheless stimulates an affection in him, because the affection felt by the angels who know that sense is communicated to him. From this it is also evident that the Word was given to man so that he might have a means of communication with heaven and so that by flowing into him Divine Truth in heaven might stimulate affection in him.

Poznámky pod čarou:

1. literally, whose hand has been filled

  
/ 10837  
  

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