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Judges 14

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1 καί-C καταβαίνω-VZI-AAI3S *σαμψων-N---NSM εἰς-P *θαμναθα-N---AS καί-C ὁράω-VBI-AAI3S γυνή-N3K-ASF εἰς-P *θαμναθα-N---AS ἀπό-P ὁ- A--GPF θυγάτηρ-N3--GPF ὁ- A--GPM ἀλλόφυλος-A1B-GPM

2 καί-C ἀναβαίνω-VZI-AAI3S καί-C ἀποἀγγέλλω-VAI-AAI3S ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM καί-C ὁ- A--DSF μήτηρ-N3--DSF αὐτός- D--GSM καί-C εἶπον-VBI-AAI3S γυνή-N3K-ASF ὁράω-VX--XAI1S ἐν-P *θαμναθα-N---DS ἀπό-P ὁ- A--GPF θυγάτηρ-N3--GPF *φυλιστιιμ-N---GPM καί-C νῦν-D λαμβάνω-VB--AAD2P αὐτός- D--ASF ἐγώ- P--DS εἰς-P γυνή-N3K-ASF

3 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM καί-C ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GSM μή-D οὐ-D εἰμί-V9--PAI3P θυγάτηρ-N3--NPF ὁ- A--GPM ἀδελφός-N2--GPM σύ- P--GS καί-C ἐκ-P πᾶς-A3--GSM ὁ- A--GSM λαός-N2--GSM ἐγώ- P--GS γυνή-N3K-NSF ὅτι-C σύ- P--NS πορεύομαι-V1--PAS3S λαμβάνω-VB--AAN γυνή-N3K-ASF ἀπό-P ὁ- A--GPM ἀλλόφυλος-A1B-GPM ὁ- A--GPM ἀπερίτμητος-A1B-GPM καί-C εἶπον-VBI-AAI3S *σαμψων-N---NSM πρός-P ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM οὗτος- D--ASF λαμβάνω-VB--AAD2S ἐγώ- P--DS ὅτι-C οὗτος- D--NSF εὐθύς-A3U-NSF ἐν-P ὀφθαλμός-N2--DPM ἐγώ- P--GS

4 καί-C ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM καί-C ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GSM οὐ-D γιγνώσκω-VZI-AAI3P ὅτι-C παρά-P κύριος-N2--GSM εἰμί-V9--PAI3S ὅτι-C ἐκδίκησις-N3I-ASF αὐτός- D--NSM ζητέω-V2--PAI3S ἐκ-P ὁ- A--GPM ἀλλόφυλος-A1B-GPM καί-C ἐν-P ὁ- A--DSM καιρός-N2--DSM ἐκεῖνος- D--DSM ὁ- A--NPM ἀλλόφυλος-A1B-NPM κυριεύω-V1--PAPNPM ἐν-P *ἰσραήλ-N---DSM

5 καί-C καταβαίνω-VZI-AAI3S *σαμψων-N---NSM καί-C ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM καί-C ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GSM εἰς-P *θαμναθα-N---AS καί-C ἔρχομαι-VBI-AAI3S ἕως-P ὁ- A--GSM ἀμπελών-N3W-GSM *θαμναθα-N---GS καί-C ἰδού-I σκύμνος-N2--NSM λέων-N3--GSM ὠρύομαι-V1--PMPNSM εἰς-P συνάντησις-N3I-ASF αὐτός- D--GSM

6 καί-C ἅλλομαι-VAI-AMI3S ἐπί-P αὐτός- D--ASM πνεῦμα-N3M-ASN κύριος-N2--GSM καί-C συντρίβω-VAI-AAI3S αὐτός- D--ASM ὡσεί-D συντρίβω-VF--FAI3S ἔριφος-N2--ASM καί-C οὐδείς-A3--ASN εἰμί-V9--IAI3S ἐν-P ὁ- A--DPF χείρ-N3--DPF αὐτός- D--GSM καί-C οὐ-D ἀποἀγγέλλω-VAI-AAI3S ὁ- A--DSM πατήρ-N3--DSM αὐτός- D--GSM καί-C ὁ- A--DSF μήτηρ-N3--DSF αὐτός- D--GSM ὅς- --ASN ποιέω-VAI-AAI3S

7 καί-C καταβαίνω-VZI-AAI3P καί-C λαλέω-VAI-AAI3P ὁ- A--DSF γυνή-N3K-DSF καί-C εὐθύνω-VCI-API3S ἐν-P ὀφθαλμός-N2--DPM *σαμψων-N---GSM

8 καί-C ὑποστρέφω-VAI-AAI3S μετά-P ἡμέρα-N1A-APF λαμβάνω-VB--AAN αὐτός- D--ASF καί-C ἐκκλίνω-V1I-IAI3S ὁράω-VB--AAN ὁ- A--ASN πτῶμα-N3M-ASN ὁ- A--GSM λέων-N3--GSM καί-C ἰδού-I συναγωγή-N1--NSF μέλισσα-N1S-GPF ἐν-P ὁ- A--DSN στόμα-N3M-DSN ὁ- A--GSM λέων-N3--GSM καί-C μέλι-N3--NSN

9 καί-C ἐκαἱρέω-VBI-AAI3S αὐτός- D--ASN εἰς-P χείρ-N3--APF αὐτός- D--GSM καί-C πορεύομαι-V1I-IMI3S πορεύομαι-V1--PMPNSM καί-C ἐσθίω-V1--PAPNSM καί-C πορεύομαι-VCI-API3S πρός-P ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM καί-C ὁ- A--ASF μήτηρ-N3--ASF αὐτός- D--GSM καί-C δίδωμι-VAI-AAI3S αὐτός- D--DPM καί-C ἐσθίω-VBI-AAI3P καί-C οὐ-D ἀποἀγγέλλω-VAI-AAI3S αὐτός- D--DPM ὅτι-C ἀπό-P ὁ- A--GSN στόμα-N3M-GSN ὁ- A--GSM λέων-N3--GSM ἐκαἱρέω-VBI-AAI3S ὁ- A--ASN μέλι-N3--ASN

10 καί-C καταβαίνω-VZI-AAI3S ὁ- A--NSM πατήρ-N3--NSM αὐτός- D--GSM πρός-P ὁ- A--ASF γυνή-N3K-ASF καί-C ποιέω-VAI-AAI3S ἐκεῖ-D *σαμψων-N---NSM πότος-N2--ASM ἑπτά-M ἡμέρα-N1A-APF ὅτι-C οὕτως-D ποιέω-V2--PAI3P ὁ- A--NPM νεανίσκος-N2--NPM

11 καί-C γίγνομαι-VBI-AMI3S ὅτε-D ὁράω-VBI-AAI3P αὐτός- D--ASM καί-C λαμβάνω-VBI-AAI3P τριάκοντα-M κλητός-A1--APM καί-C εἰμί-V9--IAI3P μετά-P αὐτός- D--GSM

12 καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM *σαμψων-N---NSM πρόβλημα-N3M-NSN σύ- P--DP προβάλλω-V1--PMI1S ἐάν-C ἀποἀγγέλλω-V1--PAPNPM ἀποἀγγέλλω-VA--AAS2P αὐτός- D--ASN ἐν-P ὁ- A--DPF ἑπτά-M ἡμέρα-N1A-DPF ὁ- A--GSM πότος-N2--GSM καί-C εὑρίσκω-VB--AAS2P δίδωμι-VF--FAI1S σύ- P--DP τριάκοντα-M σινδών-N3N-APF καί-C τριάκοντα-M στολή-N1--APF ἱμάτιον-N2N-GPN

13 καί-C ἐάν-C μή-D δύναμαι-V6--PMS2P ἀποἀγγέλλω-VA--AAN ἐγώ- P--DS δίδωμι-VF--FAI2P σύ- P--NP ἐγώ- P--DS τριάκοντα-M ὀθόνιον-N2N-APN καί-C τριάκοντα-M ἀλλάσσω-V1--PMPAPF στολή-N1--APF ἱμάτιον-N2N-GPN καί-C εἶπον-VAI-AAI3P αὐτός- D--DSM προβάλλω-V1--PMD2S ὁ- A--ASN πρόβλημα-N3M-ASN καί-C ἀκούω-VF--FMI1P αὐτός- D--ASN

14 καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM τίς- I--NSN βρωτός-A1--NSN ἐκἔρχομαι-VBI-AAI3S ἐκ-P βιβρώσκω-V1--PAPGSM καί-C ἀπό-P ἰσχυρός-A1A-GSM γλυκύς-A3U-NSN καί-C οὐ-D δύναμαι-V6I-IMI3P ἀποἀγγέλλω-VA--AAN ὁ- A--ASN πρόβλημα-N3M-ASN ἐπί-P τρεῖς-A3--APF ἡμέρα-N1A-APF

15 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF τέταρτος-A1--DSF καί-C εἶπον-VAI-AAI3P ὁ- A--DSF γυνή-N3K-DSF *σαμψων-N---NSM ἀπατάω-VA--AAD2S δή-X ὁ- A--ASM ἀνήρ-N3--ASM σύ- P--GS καί-C ἀποἀγγέλλω-VA--AAD3S σύ- P--DS ὁ- A--ASN πρόβλημα-N3M-ASN μήποτε-D κατακαίω-VA--AAS1P σύ- P--AS καί-C ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM πατήρ-N3--GSM σύ- P--GS ἐν-P πῦρ-N3--DSN ἤ-X ἐκβιάζω-VA--AAN ἐγώ- P--AP καλέω-VX--XAI2P

16 καί-C κλαίω-VAI-AAI3S ὁ- A--NSF γυνή-N3K-NSF *σαμψων-N---GSM πρός-P αὐτός- D--ASM καί-C εἶπον-VBI-AAI3S πλήν-D μισέω-VX--XAI2S ἐγώ- P--AS καί-C οὐ-D ἀγαπάω-VAI-AAI2S ἐγώ- P--AS ὅτι-C ὁ- A--ASN πρόβλημα-N3M-ASN ὅς- --ASN προβάλλω-VBI-AMI2S ὁ- A--DPM υἱός-N2--DPM ὁ- A--GSM λαός-N2--GSM ἐγώ- P--GS οὐ-D ἀποἀγγέλλω-VAI-AAI2S ἐγώ- P--DS καί-C εἶπον-VBI-AAI3S αὐτός- D--DSF *σαμψων-N---NSM εἰ-X ὁ- A--DSM πατήρ-N3--DSM ἐγώ- P--GS καί-C ὁ- A--DSF μήτηρ-N3--DSF ἐγώ- P--GS οὐ-D ἀποἀγγέλλω-VXI-XAI1S σύ- P--DS ἀποἀγγέλλω-VA--AAS1S

17 καί-C κλαίω-VAI-AAI3S πρός-P αὐτός- D--ASM ἐπί-P ὁ- A--APF ἑπτά-M ἡμέρα-N1A-APF ὅς- --APF εἰμί-V9--IAI3S αὐτός- D--DPM ὁ- A--NSM πότος-N2--NSM καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF καί-C ἀποἀγγέλλω-VAI-AAI3S αὐτός- D--DSF ὅτι-C παρα ἐνὀχλέω-VAI-AAI3S αὐτός- D--DSM καί-C αὐτός- D--NSF ἀποἀγγέλλω-VAI-AAI3S ὁ- A--DPM υἱός-N2--DPM ὁ- A--GSM λαός-N2--GSM αὐτός- D--GSF

18 καί-C εἶπον-VAI-AAI3P αὐτός- D--DSM ὁ- A--NPM ἀνήρ-N3--NPM ὁ- A--GSF πόλις-N3I-GSF ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF ἕβδομος-A1--DSF πρό-P ὁ- A--GSN ἀνατέλλω-VA--AAN ὁ- A--ASM ἥλιος-N2--ASM τίς- I--NSN γλυκύς-A3U-NSNC μέλι-N3T-GSN καί-C τίς- I--ASN ἰσχυρός-A1A-ASNC λέων-N3--GSM καί-C εἶπον-VBI-AAI3S αὐτός- D--DPM *σαμψων-N---NSM εἰ-X μή-D ἀροτριάω-VAI-AAI2P ἐν-P ὁ- A--DSF δάμαλις-N3I-DSF ἐγώ- P--GS οὐ-D ἄν-X γιγνώσκω-VZI-AAI2P ὁ- A--ASN πρόβλημα-N3M-ASN ἐγώ- P--GS

19 καί-C ἅλλομαι-VAI-AMI3S ἐπί-P αὐτός- D--ASM πνεῦμα-N3M-ASN κύριος-N2--GSM καί-C καταβαίνω-VZI-AAI3S εἰς-P *ἀσκαλών-N3W-ASM καί-C πατάσσω-VAI-AAI3S ἐκ-P αὐτός- D--GPM τριάκοντα-M ἀνήρ-N3--APM καί-C λαμβάνω-VBI-AAI3S ὁ- A--APN ἱμάτιον-N2N-APN αὐτός- D--GPM καί-C δίδωμι-VAI-AAI3S ὁ- A--APF στολή-N1--APF ὁ- A--DPM ἀποἀγγέλλω-VA--AAPDPM ὁ- A--ASN πρόβλημα-N3M-ASN καί-C ὀργίζω-VSI-API3S θυμός-N2--DSM *σαμψων-N---NSM καί-C ἀναβαίνω-VZI-AAI3S εἰς-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM

20 καί-C γίγνομαι-VBI-AMI3S ὁ- A--NSF γυνή-N3K-NSF *σαμψων-N---GSM εἷς-A3--DSM ὁ- A--GPM φίλος-A1--GPM αὐτός- D--GSM ὅς- --GPM φιλιάζω-VAI-AAI3S

   

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Arcana Coelestia # 9836

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9836. 'Two shoulders joined together shall it have at its two ends, and it shall be joined together' means an everlasting preservation of good and truth on every side by all exertion and power through a total uniting together. This is clear from the meaning of 'shoulders' as all the force and power, dealt with in 1085, 4931-4937, though the expressions 'placing on the shoulders' and 'carrying on them', used below in reference to the two shoham stones on which the names of the sons of Israel were engraved, mean an everlasting preservation of good and truth (for all forms of good and truths in their entirety are meant by 'the names of the sons of Israel', a subject dealt with further on); from the meaning of 'joined together' as a total uniting; and from the meaning of 'the two ends', or to the right and to the left, as on every side, dealt with in 8613.

[2] The implications of all this are that the ephod, as has been shown above, represented the outermost part of the Lord's spiritual kingdom. Thus the shoulder-pieces, on which the two shoham stones with the names of the sons of Israel had been placed, represented the everlasting preservation of good and truth; and the joining together of the ephod on the shoulders, and also in front of the breast and behind the back, represented a total uniting. This helps to make clear what is meant by the details stated further on regarding the shoulder-pieces and the engravings on them, namely the everlasting preservation of the good and truth present by all exertion and power, thus the preservation of the heavens. The stones with the names of the sons of Israel had been placed on the shoulder-pieces of the ephod, which represented the outermost part of the spiritual kingdom, because all preservation is dependent on the condition of what exists on last and lowest levels. For everything within terminates and forms a base for itself there on which to rest and remain in existence. Things on last and lowest levels resemble the soles and the upper parts of the feet on which the entire body stands; they are also like the hands and arms through which the body exercises its powers. Furthermore the strength of the body is concentrated there. This also explains why the hands and arms, the soles and feet too, correspond to the last and lowest parts of heaven. The fact that power and might reside in things which are last and lowest was represented in the Ancient Church by Nazirites and the hair on their head, in which their might resided, as is evident from Samson in Judges 14-16, and also their holiness, 3301. Regarding the hair, which on those men's heads was their Naziriteship, that it corresponds to the lowest levels of good and truth, or good and truth on lowest levels, see 3301, 5247, 6437.

[3] The residing of power in last and lowest things, and also the preservation in these of more internal ones in their proper condition, are matters which may be understood by people who know what the situation is with things in the natural order which follow one another in sequence and consequently exist together with one another. Things which follow in sequence finally come together on the last and lowest level, where they exist side-by-side in the same order. This being so, the things existing together with one another, which are last and lowest, serve those following one another in sequence, which are prior and higher, as corresponding supports on which they rest and are thereby preserved.

[4] 'The shoulders' means all the force and power exerted in offering resistance, breaking, or impelling. This is clear in Ezekiel,

You push with side and shoulder, and butt with your horns all the weak sheep, until you have scattered them abroad. Ezekiel 34:21.

In the same prophet,

Egypt has been a staff of reed to the house of Israel. When they took hold of you by the hand, you were broken, and you tore open their whole shoulder. 1 Ezekiel 29:6-7.

'Tearing open the whole shoulder' stands for depriving of all the power to grasp truths, 'Egypt' being the perverted factual knowledge which causes such deprivation.

[5] In Zechariah,

They refused to listen, and turned 2 a stubborn shoulder. Zechariah 7:11.

'Turning a stubborn shoulder' stands for offering resistance. In David,

They thought a wicked deed, [but] they did not prevail; for You will set a shoulder against them. Psalms 21:11-12.

'Setting a shoulder against them' too stands for offering resistance, and so stands for power. The fact that 'shoulder' means power is evident from representatives in the next life, where those who offer resistance are seen setting an opposing shoulder.

[6] Placing onto the shoulders and carrying on them means preserving everlastingly in a state of good and truth through all exertion and power. This is clear in Isaiah,

The nations will bring your sons in their bosom, and carry your daughters on their shoulder. Isaiah 49:22.

This refers to a new Church. 'Sons' means truths, and 'daughters' forms of good; and 'carrying on the shoulder' stands for preserving them. The preservation of good in its proper condition was also represented by the action of the children of Israel, who carried their dough on their shoulder when they were going out of Egypt, Exodus 12:34; and by that of the sons of Kohath, who carried holy things 3 on their shoulder, Numbers 7:9. This explains why the Lord, who spoke by means of correspondences, said that when the lost sheep was found the owner placed it on his shoulder, rejoicing, Luke 15:5. 'The sheep that was lost and found' is good as it resides with someone who comes to his senses.

[7] Since 'carrying on the shoulder' had this meaning it is also said of those who love and preserve gold and silver that they carry them on their shoulder, Isaiah 46:7. Carrying also means holding something in its proper state or condition, see 9500. All this shows what was meant by the engraving of the names of the sons of Israel on the two shoham stones and the placement of them on the shoulder-pieces of the ephod, and by the injunction that 'Aaron shall bear (or carry) them on his two shoulders for a remembrance', verse 12. 'Carrying on the shoulder', when it has reference to subjection, means servitude, see Genesis 49:15; Psalms 81:6; Isaiah 9:4; 10:27; Matthew 23:4; Zephaniah 3:9. But when it has reference to dominion it means supreme power, Isaiah 9:6; 22:22.

Poznámky pod čarou:

1. literally, you dug through for them all the shoulder

2. literally, gave

3. literally, the works of the holy place (or of holiness)

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

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