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Dommernes 13

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1 Men Israels barn gjorde atter det som var ondt i Herrens øine; og Herren gav dem i filistrenes hånd i firti år.

2 Der var en mann fra Sora av danittenes ætt, han hette Manoah; hans hustru var ufruktbar og hadde aldri hatt barn.

3 Og Herrens engel åpenbarte sig for kvinnen og sa til henne: Se, du er ufruktbar og har aldri hatt barn; men du skal bli fruktsommelig og føde en sønn.

4 Så ta dig nu i vare og drikk ikke vin eller sterk drikk og et ikke noget urent!

5 For nu skal du bli fruktsommelig og føde en sønn, og det skal ikke komme rakekniv på hans hode, for barnet skal være en Guds nasireer fra mors liv; og han skal begynne å frelse Israel fra filistrenes hånd.

6 Og kvinnen kom og sa til sin mann: En Guds mann kom til mig; han var å se til som Guds engel, såre forferdelig; men jeg spurte ham ikke hvorfra han var, og han sa mig ikke sitt navn.

7 Men han sa til mig: Nu skal du bli fruktsommelig og føde en sønn; drikk nu ikke vin eller sterk drikk og et ikke noget urent! For barnet skal være en Guds nasireer fra mors liv og til sin dødsdag.

8 Da bad Manoah til Herren og sa: Hør mig, Herre! La den Guds mann som du sendte, komme til oss igjen og lære oss hvad vi skal gjøre med det barn som skal fødes!

9 Og Gud hørte Manoahs bønn; og Guds engel kom atter til kvinnen, mens hun satt ute på marken, og Manoah, hennes mann, ikke var med henne.

10 Da skyndte kvinnen sig og løp hjem og fortalte det til sin mann og sa: Nu har han vist sig for mig igjen den mann som kom til mig her om dagen.

11 Manoah stod op og fulgte efter sin hustru, og da han kom til mannen, sa han til ham: Er du den mann som talte til min kone? Han svarte: Ja.

12 Og Manoah sa: Når nu dine ord går i opfyllelse, hvorledes skal vi da bære oss at med barnet, og hvad skal vi gjøre med ham?

13 Da sa Herrens engel til Manoah: Alt det jeg har nevnt for kvinnen, skal hun ta sig i vare for.

14 Hun skal ikke ete noget av det som kommer av vintreet, og ikke drikke vin eller sterk drikk og ikke ete noget urent; alt det jeg har pålagt henne, skal hun holde sig efter.

15 Da sa Manoah til Herrens engel: Kan vi ikke få dig til å bli en stund her, sa vi kan lage til et kje for dig!

16 Men Herrens engel sa til Manoah: Om du får mig til å bli, så eter jeg allikevel ikke av din mat; men vil du stelle til et brennoffer, så skal du ofre det til Herren. For Manoah visste ikke at det var Herrens engel.

17 Da sa Manoah til Herrens engel: Hvad er ditt navn? - så vi kan ære dig når dine ord går i opfyllelse.

18 Men Herrens engel sa til ham: Hvorfor spør du om mitt navn? - Det er et underlig navn!

19 Så tok Manoah kjeet og matofferet og ofret det på berget til Herren. Da lot han et under skje mens Manoah og hans hustru så på det:

20 Da luen steg op fra alteret mot himmelen, fór Herrens engel op i alterets lue mens Manoah og hans hustru så på det, og de falt på sitt ansikt til jorden.

21 Siden viste Herrens engel sig ikke mere for Manoah og hans hustru; da forstod Manoah at det var Herrens engel.

22 Og Manoah sa til sin hustru: Vi må visselig ; vi har sett Gud.

23 Men hans hustru sa til ham: Dersom Herren hadde lyst til å drepe oss, så hadde han ikke tatt imot brennoffer og matoffer av vår hånd og ikke latt oss se alt dette og ikke nu latt oss høre sådant.

24 Og kvinnen fødte en sønn og gav ham navnet Samson; og gutten vokste op, og Herren velsignet ham.

25 Og Herrens Ånd begynte å drive ham, mens han var i Dans leir mellem Sora og Estaol.

   

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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.