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Tuomarit 16

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1 Niin Simson meni Gassaan, ja hän näki siellä porton ja meni sen luo.

2 Kun gassalaisille kerrottiin, että Simson oli tullut sinne, niin he piirittivät hänet ja väijyivät häntä koko yön kaupungin portilla. Mutta he olivat hiljaa koko yön, ajatellen: "Kun aamu valkenee, surmaamme hänet".

3 Ja Simson makasi siellä puoliyöhön asti. Mutta puoliyön aikana hän nousi, tarttui kaupungin portin oviin ja molempiin pihtipieliin, nosti ne salpoineen paikaltansa, asetti hartioilleen ja vei ne sen vuoren laelle, joka on vastapäätä Hebronia.

4 Sen jälkeen hän rakastui erääseen Soorekin laaksossa asuvaan naiseen, jonka nimi oli Delila.

5 Niin filistealaisten ruhtinaat tulivat naisen luo ja sanoivat hänelle: "Viekoittele hänet ja ota selko, missä hänen suuri voimansa on ja miten voisimme voittaa hänet, että saisimme hänet sidotuksi ja masennetuksi; niin me annamme sinulle kukin tuhat ja sata hopeasekeliä".

6 Silloin Delila sanoi Simsonille: "Ilmaise minulle, missä sinun suuri voimasi on ja miten sinut voidaan sitoa ja masentaa".

7 Simson vastasi hänelle: "Jos minut sidotaan seitsemällä tuoreella jänteellä, jotka eivät ole kuivuneet, niin minä tulen heikoksi ja olen niinkuin muutkin ihmiset".

8 Niin filistealaisten ruhtinaat toivat naiselle seitsemän tuoretta jännettä, jotka eivät olleet kuivuneet, ja hän sitoi hänet niillä.

9 Mutta sisähuoneessa hänellä istui väijyjiä. Ja hän sanoi hänelle: "Filistealaiset ovat kimpussasi, Simson!" Silloin tämä katkaisi jänteet, niinkuin katkeaa tulen kärventämä rohdinlanka. Ei siis päästy hänen voimansa perille.

10 Ja Delila sanoi Simsonille: "Katso, sinä olet pettänyt minut ja valhetellut minulle. Ilmaise nyt minulle, miten sinut voidaan sitoa."

11 Niin hän sanoi hänelle: "Jos minut sidotaan uusilla köysillä, joilla ei ole tehty työtä, niin minä tulen heikoksi ja olen niinkuin muutkin ihmiset".

12 Niin Delila otti uudet köydet, sitoi hänet niillä ja sanoi hänelle: "Filistealaiset ovat kimpussasi, Simson!" Ja sisähuoneessa istui väijyjiä. Mutta hän katkaisi ne käsivarsistaan niinkuin langan.

13 Niin Delila sanoi Simsonille: "Sinä olet tähän asti minua pettänyt ja valhetellut minulle; ilmaise minulle, miten sinut voidaan sitoa". Niin hän vastasi hänelle: "Jos kudot minun pääni seitsemän palmikkoa kankaan loimiin".

14 Ja hän löi ne lujaan iskulastalla. Sitten hän sanoi hänelle: "Filistealaiset ovat kimpussasi, Simson!" Kun hän heräsi unestansa, repäisi hän irti iskulastan ja loimet.

15 Niin nainen sanoi hänelle: "Kuinka sinä saatat sanoa: 'Minä rakastan sinua', vaikka sydämesi ei ole minun kanssani? Jo kolme kertaa olet pettänyt minut etkä ole minulle ilmaissut, missä sinun suuri voimasi on."

16 Ja kun hän joka päivä ahdisti häntä sanoillansa ja vaivasi häntä, niin hän kiusautui kuollakseen

17 ja paljasti hänelle koko sydämensä ja sanoi hänelle: "Ei ole partaveitsi minun päätäni koskettanut, sillä minä olen Jumalan nasiiri äitini kohdusta asti; jos minun hiukseni ajetaan, niin voimani poistuu minusta, ja minä tulen heikoksi ja olen niinkuin kaikki muutkin ihmiset".

18 Kun Delila huomasi, että hän oli paljastanut hänelle koko sydämensä, niin hän lähetti kutsumaan filistealaisten ruhtinaat sanoen: "Nyt tulkaa, sillä hän on paljastanut minulle koko sydämensä". Niin filistealaisten ruhtinaat tulivat hänen luoksensa tuoden mukanaan rahat.

19 Ja hän nukutti hänet polvilleen ja kutsui miehen, joka leikkasi hänen päänsä seitsemän palmikkoa. Niin hän alkoi saada hänet masennetuksi, ja hänen voimansa poistui hänestä.

20 Ja Delila sanoi: "Filistealaiset ovat kimpussasi, Simson!" Kun hän heräsi unestaan, niin hän ajatteli: "Kyllä minä selviydyn niinkuin aina ennenkin ja pudistan itseni vapaaksi". Eikä hän tiennyt, että Herra oli poistunut hänestä.

21 Silloin filistealaiset ottivat hänet kiinni ja puhkaisivat hänen silmänsä. Ja he veivät hänet Gassaan ja kytkivät hänet vaskikahleisiin, ja hänen täytyi jauhaa vankilassa.

22 Mutta hiukset rupesivat jälleen kasvamaan hänen päähänsä sen jälkeen, kuin ne olivat ajetut.

23 Niin filistealaisten ruhtinaat kokoontuivat uhraamaan suurta uhria jumalalleen Daagonille ja iloa pitämään, sillä he sanoivat: "Meidän jumalamme on antanut vihollisemme Simsonin meidän käsiimme".

24 Kun kansa näki hänet, niin he ylistivät jumalaansa, sillä he sanoivat: "Meidän jumalamme on antanut käsiimme vihollisemme, maamme hävittäjän, sen, joka surmasi meistä niin monta". 16:

25 Ja kun heidän sydämensä olivat tulleet iloisiksi, niin he sanoivat: "Noutakaa Simson huvittamaan meitä". Niin Simson noudettiin vankilasta huvittamaan heitä. Ja he asettivat hänet seisomaan pylvästen väliin.

26 Silloin Simson sanoi palvelijalle, joka piti kiinni hänen kädestään: "Päästä minut tunnustelemaan pylväitä, joiden varassa rakennus on, nojatakseni niihin".

27 Mutta huone oli täynnä miehiä ja naisia; myöskin kaikki filistealaisten ruhtinaat olivat siellä, ja katolla oli noin kolmetuhatta miestä ja naista katselemassa, kuinka Simson heitä huvitti.

28 Silloin Simson huusi Herraa ja sanoi: "Herra, Herra, muista minua ja vahvista minua ainoastaan tämä kerta, oi Jumala, niin että saisin filistealaisille yhdellä kertaa kostetuksi molemmat silmäni!"

29 Sitten Simson kiersi käsivartensa molempien keskipylväiden ympäri, joiden varassa rakennus oli, toisen ympäri oikean ja toisen ympäri vasemman käsivartensa, ja painautui niitä vastaan.

30 Ja Simson sanoi: "Menköön oma henkeni yhdessä filistealaisten kanssa!" Ja hän taivuttautui eteenpäin niin rajusti, että rakennus luhistui ruhtinasten ja kaiken siinä olevan kansan päälle. Ja kuolleita, jotka hän surmasi kuollessaan, oli enemmän kuin niitä, jotka hän oli surmannut eläessään.

31 Niin hänen veljensä ja koko hänen isänsä perhe menivät ja ottivat hänet ja veivät ja hautasivat hänet Soran ja Estaolin välille, hänen isänsä Maanoahin hautaan. Hän oli ollut tuomarina Israelissa kaksikymmentä vuotta.

   

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Exploring the Meaning of Judges 16

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Judges 16: Samson and Delilah; Samson dies with the Philistines.

In this final chapter about Samson, he becomes involved with two women, and both episodes lead him to fight for his life.

The first woman was a prostitute from Gaza, a Philistine town. When the men of Gaza heard that Samson was visiting this woman, they lay in wait for him all night, so that they could kill him in the morning. Samson foiled their plot by sneaking out at midnight. As he was leaving, he took the gates of the city and its two posts, put them upon his shoulders, and took them to the top of a hill facing Hebron, a town in Israel.

Some time later, Samson began to love an Israelite woman called Delilah, whose name means “lustful pining”. The lords of the Philistines bribed her to find out the source of Samson’s strength, so that they could take him prisoner. After deceiving her three times and evading her almost-daily questions, Samson finally admitted that his strength lay in his hair; if it were cut, he would be like any other man.

Delilah told this to the the lords of the Philistines, and they paid her the bribe. She lulled Samson to sleep, and had a man shave off all of Samson’s hair. She called out as she had the first three times: “The Philistines are upon you, Samson!” He awoke, but he was as weak as a normal man. The Philistines took him captive, gouged out his eyes, and forced him to work as a mill grinder in prison. However, while he was in prison, his hair began to grow back.

When the Philistines gathered to make a great sacrifice in the temple of their god, Dagon, to celebrate the capture of Samson, 3000 Philistine men and women were there, plus all of their kings. Samson was brought in as a spectacle to be mocked. He could feel his strength returning, and asked the boy leading him to let him lean against the two central columns of the temple. Samson prayed to the Lord, and pushed the columns until the temple collapsed, killing everyone there. That day, Samson brought about the death of more Philistines than he had in his life. His family took his body, and buried him between Zorah (“stricken”) and Eshtaol (“supplication”) in his father’s tomb.

*****

This chapter demonstrates the temptations and potential pitfalls of faith-alone spirituality, specifically through the women that Samson was involved with. Both of these episodes - the first with the prostitute from Gaza, and the second with Delilah - highlight Samson’s brazen passions and his apparent faults and weaknesses. Samson represents our determination to overcome the draw of faith alone, which the hells employ in order to ensnare us, and then rule us. The Lord’s teachings through the Word often precipitate a struggle within us between our lusts from the hells and our spiritual intentions (see Swedenborg’s work, Apocalypse Revealed 678[2] and Apocalypse Revealed 798[2]).

Seizing the gates and gateposts stands for changing the focus of our spiritual view. Gates represent the entry and exit points to our hearts and minds, through which we receive the Lord and the Word, but also the influences of hell (see Swedenborg’s work, Divine Providence 119). The top of the hill stands for a mind raised up toward God, and ‘facing Hebron’ is representative of a new focus on the unity between us and the Word, for Hebron means ‘joined, brotherhood, unity’.

After three failed attempts, Delilah discovered that Samson’s strength lay in his hair, which had never been cut. Hair stands for the power and beauty of the Word in its literal sense, and our faithfulness in abiding by its truths (see Swedenborg’s works, Arcana Caelestia 9836[2] and Doctrine of the Lord 15[8]).

Samson’s imprisonment and abuse by the Philistines symbolize a period of spiritual turmoil, during which we are misled by the hells. Blindness corresponds to our inability to see or recognize truths; ‘grinding grain at the mill’ is like molding truths from the Word to support our own purposes - in this case, faith alone spirituality (Arcana Caelestia 10303[5] and Arcana Caelestia 10303[6]). Yet all the while, our ability to follow the Lord will gradually restrengthen, represented by Samson’s hair growing back.

In the last moments of his life, Samson brought down the temple of Dagon, killing three thousand of the Philistines at once. The two supporting columns of the Philistine temple stand for what is evil and what is false; when evil and falsity are toppled, the whole system of belief collapses. In sacrificing his life, Samson demonstrated the highest of all divine and heavenly loves (see Arcana Caelestia 2077[2]).

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Doctrine of the Lord # 15

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15. By His Suffering of the Cross the Lord Did Not Take Away Sins, but Bore Them

Some people in the church believe that by His suffering of the cross the Lord took away sins and made satisfaction to the Father, and so redeemed mankind.

Some believe, too, that He transferred to Himself the sins of people who have faith in Him, bore them, and cast them into the depths of the sea, that is, into hell.

They confirm these beliefs of theirs by John’s saying in regard to Jesus, “Behold! The Lamb of God who takes away the sins of the world!” (John 1:29) Also by this declaration in Isaiah:

...He has borne our diseases and carried our sorrows.... He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His wound we are healed.... Jehovah has laid on Him the iniquities of us all.

He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter.... ...He was cut off from the land of the living; for the transgression of My people they were stricken, that He might deliver the wicked to their tomb and the rich to their deaths....

...By the labor of His soul He shall see [and] be satisfied. By His knowledge He shall justify many, by His bearing their iniquities.... ...He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors. (Isaiah 53:1-12)

Both passages have as their subject the Lord’s temptations or trials and His suffering. His taking away sins and diseases and Jehovah’s laying on Him the iniquities of us all have the same meaning as His bearing our sorrows and iniquities.

[2] First, therefore, we must say what bearing our iniquities means, and then what it means to take them away.

To bear iniquities means nothing else than to endure severe temptations or trials, and to allow the Jews to treat Him as they treated the Word. He allowed them to treat Him in the same way because He embodied the Word. For the church which existed at that time among the Jews was completely destroyed, having been destroyed by their perverting everything in the Word, to the point that there was no truth left. Consequently neither did they acknowledge the Lord. This is what is meant and symbolized by everything having to do with the Lord’s suffering.

The prophets were treated similarly, because they represented the Lord in relation to the Word and so to the church, and the Lord was the prophet.

[3] That the Lord was the prophet can be seen from the following passages:

Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” (Matthew 13:57, cf. Mark 6:4, Luke 4:24)

Jesus said:

...it is not right that a prophet perish outside of Jerusalem.” (Luke 13:33)

People called Jesus the prophet from Nazareth (Matthew 21:11, cf. John 7:40-41). Fear seized them all, and they praised God, saying that a great prophet had risen up among them (Luke 7:16). [And we are told] that a prophet would be raised up from among the people’s brethren, whose words the people were to obey (Deuteronomy 18:15-19).

[4] That the prophets were treated similarly is clear from the passages that follow now:

The prophet Isaiah was commanded to represent the state of the church by removing the sackcloth from his loins, taking his sandals off his feet, and going naked and barefoot for three years, as a sign and a wonder (Isaiah 20:2-3).

The prophet Jeremiah was commanded to represent the state of the church by purchasing a sash and putting it around his waist, by not drawing it through water, and by hiding it in a hole in a rock by the Euphrates, which after some days he found to be ruined (Jeremiah 13:1-7).

The same prophet also represented the state of the church by not taking himself a wife in the place where he was, by not entering the house of mourning, by not going off to lament, and by not going into the house of feasting (Jeremiah 16:2, 5, 8).

[5] The prophet Ezekiel was commanded to represent the state of the church by passing a barber’s razor over his head and beard; by then dividing the hair, burning a third in the midst of the city, striking a third with a sword, and scattering a third in the wind; by binding a small number of them in the edges of his garment; and by finally throwing them in the midst of a fire and burning them (Ezekiel 5:1-4).

The same prophet was commanded to represent the state of the church by making containers for departure, by departing to another place in the eyes of the children of Israel, by bringing out the containers by day and digging through a wall at evening and going out through it, and by covering his face so as not to see the ground, so that he was thus a sign to the house of Israel. And by the prophet’s saying, “Behold, I am a sign to you. As I have done, so shall it be done to them.” (Ezekiel 12:3-7, 11)

[6] The prophet Hosea was commanded to represent the state of the church by taking himself a harlot as a wife. He also did take one, and she bore him three children, one of whom he called Jezreel, the second Not-To-Be-Pitied, and the third Not-My-People. (Hosea 1:2-9)

The same prophet was commanded again to go and love a woman who was loved by a companion and who was an adulteress, whom he obtained for himself for fifteen pieces of silver (Hosea 3:1-2).

[7] The prophet Ezekiel was commanded to represent the state of the church by taking a brick and carving “Jerusalem” on it; by then laying siege to it, and putting a wall and mound against it; by setting an iron pan between himself and the city; by lying on his left side for three hundred and ninety days, and then on his right for forty days; by taking wheat, barley, lentils, millet and spelt and making of them bread for himself, which he then ate; and by drinking water by measure. Also by his being commanded to make for himself a barley cake mixed with a stool of human excrement. And because he prayed for it, he was commanded to make it with cow dung. (Ezekiel 4:1-15)

The prophets also represented other things besides, like Zedekiah and the horns of iron he made for himself (1 Kings 22:11). And another prophet by his being struck and wounded, and putting ash on his eyes (1 Kings 20:35, 37-38).

[8] The prophets in general represented the Word in its outermost sense, namely the sense of the letter, by a hair shirt (Zechariah 13:4). Elijah therefore wore such a shirt, and he was girded about the loins with a leather girdle (2 Kings 1:8). John the Baptist was clothed similarly, having a garment of camel hair and a leather girdle about his waist, and he ate locusts and wild honey (Matthew 3:4).

It is apparent from this that the prophets represented the state of the church and the Word. For whoever represents one, also represents the other, since the church is founded on the Word, and is a church in accordance with its reception of the Word in its life and faith.

Consequently wherever prophets in either Testament are mentioned, they symbolize the doctrine of the church drawn from the Word. Moreover, the Lord, as the greatest prophet, symbolizes the church itself and the Word itself.

  
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Published by the General Church of the New Jerusalem, 1100 Cathedral Road, Bryn Athyn, Pennsylvania 19009, U.S.A. A translation of Doctrina Novae Hierosolymae de Domino, by Emanuel Swedenborg, 1688-1772. Translated from the Original Latin by N. Bruce Rogers. ISBN 9780945003687, Library of Congress Control Number: 2013954074.