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Richter 13

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1 Und die Kinder Israel taten fürder übel vor dem HERRN; und der HERR gab sie in die Hände der Philister vierzig Jahre.

2 Es war aber ein Mann zu Zora von einem Geschlecht der Daniter, mit Namen Manoah; und sein Weib war unfruchtbar und gebar nicht.

3 Und der Engel des HERRN erschien dem Weibe und sprach zu ihr: Siehe, du bist unfruchtbar und gebierst nicht; aber du wirst schwanger werden und einen Sohn gebären.

4 So hüte dich nun, daß du nicht Wein noch starkes Getränk trinkst und nichts Unreines essest;

5 Denn du wirst schwanger werden und einen Sohn gebären, dem kein Schermesser soll aufs Haupt kommen. Denn der Knabe wird ein Geweihter Gottes sein von Mutterleibe an; und er wird anfangen, Israel zu erlösen aus der Philister Hand.

6 Da kam das Weib und sagte es ihrem Mann an und sprach: Es kam ein Mann Gottes zu mir, und seine Gestalt war anzusehen wie ein Engel Gottes, gar erschrecklich, daß ich ihn nicht fragte, woher oder wohin; und er sagte mir nicht, wie er hieße.

7 Er sprach aber zu mir: Siehe, du wirst schwanger werden und einen Sohn gebären. So trinke nun keinen Wein noch starkes Getränk und iß nichts Unreines; denn der Knabe soll ein Geweihter Gottes sein von Mutterleibe an bis an seinen Tod.

8 Da bat Manoah den HERRN und sprach: Ach HERR, laß den Mann Gottes wieder zu uns kommen, den du gesandt hast, daß er uns lehre, was wir mit dem Knaben tun sollen, der geboren soll werden.

9 Und Gott erhörte die Stimme Manoahs; und der Engel Gottes kam wieder zum Weibe. Sie saß aber auf dem Felde, und ihr Mann Manoah war nicht bei ihr.

10 Da lief sie eilend und sagte es ihrem Mann an und sprach zu ihm: Siehe, der Mann ist mir erschienen, der jenes Tages zu mir kam.

11 Manoah machte sich auf und ging seinem Weibe nach und kam zu dem Mann und sprach zu ihm: Bist du der Mann, der mit dem Weibe geredet hat? Er sprach: Ja.

12 Und Manoah sprach: Wenn nun kommen wird, was du geredet hast, welches soll des Knaben Weise und Werk sein?

13 Der Engel des HERRN sprach zu Manoah: Vor allem, was ich dem Weibe gesagt habe, soll sie sich hüten.

14 Sie soll nicht essen was aus dem Weinstock kommt, und soll keinen Wein noch starkes Getränk trinken und nichts Unreines essen; alles, was ich ihr geboten habe, soll sie halten.

15 Manoah sprach zu dem Engel des HERRN: Laß dich doch halten; wir wollen dir ein Ziegenböcklein zurichten.

16 Aber der Engel des HERRN antwortete Manoah: Wenn du gleich mich hier hältst, so esse ich doch von deiner Speise nicht. Willst du aber dem HERRN ein Brandopfer tun, so magst du es opfern. Denn Manoah wußte nicht, daß es der Engel des HERRN war.

17 Und Manoah sprach zum Engel des HERRN: Wie heißest du? daß wir dich preisen, wenn nun kommt, was du geredet hast.

18 Aber der Engel des HERRN sprach zu ihm: Warum fragst du nach meinem Namen, der doch wundersam ist?

19 Da nahm Manoah ein Ziegenböcklein und Speisopfer und opferte es auf einem Fels dem HERRN. Und Er tat Wunderbares-Manoah aber und sein Weib sahen zu;

20 denn da die Lohe auffuhr vom Altar gen Himmel, fuhr der Engel des HERRN in der Lohe des Altars mit hinauf. Da das Manoah und sein Weib sahen, fielen sie zur Erde auf ihr Angesicht.

21 Und der Engel des HERRN erschien nicht mehr Manoah und seinem Weibe. Da erkannte Manoah, daß es der Engel des HERRN war,

22 und sprach zu seinem Weibe: Wir müssen des Todes sterben, daß wir Gott gesehen haben.

23 Aber sein Weib antwortete ihm: Wenn der HERR Lust hätte, uns zu töten, so hätte er das Brandopfer und Speisopfer nicht genommen von unsern Händen; er hätte uns auch nicht alles solches erzeigt noch uns solches hören lassen, wie jetzt geschehen ist.

24 Und das Weib gebar einen Sohn und hieß ihn Simson. Und der Knabe wuchs, und der HERR segnete ihn.

25 Und der Geist des HERRN fing an, ihn zu treiben im Lager Dan zwischen Zora und Esthaol.

   

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Exploring the Meaning of Judges 13

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

Judges 13: The birth of Samson.

Chapters 13-16 of Judges tell the story of Samson, one of the greatest judges of Israel. At the time of Samson’s birth, Israel had been under Philistine oppression for forty years, because they had once again sinned against the Lord. As we have seen in previous chapters, the Lord appears to have punished them, but this is not the case; it is really our own waywardness that brings about these negative consequences.

This story begins with Samson’s parents, Manoah and his wife. Manoah’s wife was barren, but the angel of the Lord appeared to her, with news that she would have a son. The angel said that she was forbidden to drink alcohol or eat anything unclean, and that her son was never to have his hair cut, for he would be a Nazirite. And finally, the angel prophesied that her son would deliver Israel from the Philistines.

When Manoah’s wife told him what had happened, he prayed to the Lord for the man to return. The angel reappeared to Manoah’s wife, so she brought her husband to speak with the angel directly. Manoah asked what they should do for their child, but the angel only told Manoah that his wife must follow the instructions she had received.

Manoah offered a meal to the angel of the Lord, but the angel declined, saying that the burnt offering must be made to the Lord. Manoah brought out the meat of a young goat, placed it upon a rock, and gave it as a burnt offering to the Lord. The angel of the Lord ascended in the flames toward heaven, and the couple knew that they had seen God.

In time, Samson was born, and the Lord blessed him.

*****

Samson’s name literally means “sun-like”. He was a mighty warrior, a womaniser, and a powerful character prone to sudden outbursts and rage, but his intention was to defend Israel and defeat the Philistines. He was strong in his acknowledgement of his people and his God.

Samson represents the Lord in His divine human, and also the power of the Word in its literal sense. This is why Samson had strength in the abundance of his hair (see Swedenbrog’s works, Doctrine of Sacred Scripture 49[2], and Arcana Caelestia 9836[2]).

Spiritually, barrenness stands for a lack of personal doctrine or a spiritual path, representing how life can feel before regeneration begins. The angel of the Lord appeared to just the woman at first, because the purpose of regeneration is primarily to make us love what is good (represented by a woman). We do this by knowing and obeying truth (represented by a man).

The Nazarites, who vowed not to drink or cut their hair, represented the Lord as the Word in its ultimate and fullest sense (see Swedenborg’s work, Apocalypse Revealed 47). These customs are the marks of a natural and genuine life, as wine can lead us astray, and focusing on appearances can lead to vanity. Above all, Samson’s uncut hair represented this greatness of divine truths from the Word (see Swedenborg’s work, True Christian Religion 214).

The angel was reluctant to tell Manoah and his wife details about their son’s future, except that he would be a Nazarite, and would deliver Israel. He intentionally kept them from knowing what would take place, because if they knew the future, they would no longer be able to act in freedom. Divine Providence - the Lord’s plan for our world - cannot be disclosed to us, or we would no longer live in freedom to make our own decisions (Arcana Caelestia 2493).

Manoah asked the angel what his name was, so he could be honored. However, the angel declined to tell them, as his name was wonderful. A name describes a person’s spiritual qualities, and we are unable to fathom the extent of heavenly qualities because they are of God.

The spiritual meaning of Manoah’s sacrifice comes from the correspondence of a young goat (innocence within the human soul) and the rock (truth). The young goat, placed on the rock as a sacrifice, represents worshipping from our hearts in faith to the Lord. This is the Lord’s requirement of us (Doctrine of Sacred Scripture 18[3] and Arcana Caelestia 9393).

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True Christian Religion # 214

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214. IV. The Divine truth in the literal sense of the Word is in its fulness, holiness and power.

The Word in its literal sense is in its fulness, holiness and power, because the two prior or interior senses, called the spiritual and celestial senses, are simultaneously present in the natural or literal sense, as stated above (210, 212). But it needs to be explained further in what way they are simultaneously present. In heaven and in the world there exist two kinds of order, successive and simultaneous order. In the case of successive order one comes after and follows the other from highest to lowest; in simultaneous order, however, one is alongside the other from inmost to outermost. Successive order is like a column which spreads out in steps from top to bottom; but simultaneous order is like an object made up of cohering rings from centre to outermost surface.

[2] It must now be explained how at the lowest level successive order becomes simultaneous. It is like this. The highest levels of a successive order become the inmost parts of a simultaneous order, and the lowest levels of a successive order become the outermost parts of a simultaneous order. This can be illustrated by a stepped column subsiding to become a coherent object in a single plane. So the simultaneous is formed from the successive, and this operates in every single thing in the natural world, and in every single thing in the spiritual world. For everywhere there is a first, middle and last, and the first reaches out through the middle and advances towards its last. But it needs to be clearly understood that it is degrees of purity which determine the development of either order.

[3] Now if we apply this to the Word, the celestial, spiritual and natural proceed from the Lord in successive order, and are in simultaneous order at the last level. So that is how the celestial and spiritual senses of the Word are simultaneously present in its natural sense. Once this has been grasped, it can be seen how the natural sense of the Word is the container, basis and support of its spiritual and celestial senses, as well as how Divine good and Divine truth are present in the literal sense of the Word in their fulness, holiness and power. From this it can be established that the Word in its literal sense is the real Word, for it contains in itself spirit and life. This is what the Lord said:

The words which I speak to you are spirit and life, John 6:63.

For the Lord uttered His words in their natural sense. The celestial and spiritual senses without the natural sense are not the Word, for that would be like spirit and life without a body; and they are (as said before in 213) like a palace which has no foundations.

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