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Juízes 16

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1 Sansão foi a Gaza, e viu ali uma prostituta, e entrou a ela.

2 E foi dito aos gazitas: Sansão entrou aqui. Cercaram-no, pois, e de emboscada à porta da cidade o esperaram toda a noite; assim ficaram quietos a noite toda, dizendo: Quando raiar o dia, matá-lo-emos.

3 Mas Sansão deitou-se até a meia-noite; então, levantando-se, pegou nas portas da entrada da cidade, com ambos os umbrais, arrancou-as juntamente com a tranca e, pondo-as sobre os ombros, levou-as até o cume do monte que está defronte de Hebrom.

4 Depois disto se afeiçoou a uma mulher do vale de Soreque, cujo nome era Dalila.

5 Então os chefes dos filisteus subiram a ter com ela, e lhe disseram: Persuade-o, e em que consiste a sua grande força, e como poderemos prevalecer contra ele e amarrá-lo, para assim o afligirmos; e te daremos, cada um de nós, mil e cem moedas de prata.

6 Disse, pois, Dalila a Sansão: Declara-me, peço-te, em que consiste a tua grande força, e com que poderias ser amarrado para te poderem afligir.

7 Respondeu-lhe Sansão: Se me amarrassem com sete cordas de nervos, ainda não secados, então me tornaria fraco, e seria como qualquer outro homem.

8 Então os chefes dos filisteus trouxeram a Dalila sete cordas de nervos, ainda não secados, com as quais ela o amarrou.

9 Ora, tinha ela em casa uns espias sentados na câmara interior. Então ela disse: Os filisteus vêm sobre ti, Sansão! E ele quebrou as cordas de nervos, como se quebra o fio da estopa ao lhe chegar o fogo. Assim não se soube em que consistia a sua força.

10 Disse, pois, Dalila a Sansão: Eis que zombaste de mim, e me disseste mentiras; declara-me agora com que poderia ser a amarrado.

11 Respondeu-lhe ele: Se me amarrassem fortemente com cordas novas, que nunca tivessem sido usadas, então me tornaria fraco, e seria como qualquer outro homem.

12 Então Dalila tomou cordas novas, e o amarrou com elas, e disse-lhe: Os filisteus vêm sobre ti, Sansão! E os espias estavam sentados na câmara interior. Porém ele as quebrou de seus braços como a um fio.

13 Disse Dalila a Sansão: Até agora zombaste de mim, e me disseste mentiras; declara-me pois, agora, com que poderia ser amarrado. E ele lhe Disse: Se teceres as sete tranças da minha cabeça com os liços da teia.

14 Assim ela as fixou com o torno de tear, e disse-lhe: Os filisteus vêm sobre ti, Sansão! Então ele despertou do seu sono, e arrancou o torno do tear, juntamente com os liços da teia.

15 Disse-lhe ela: como podes dizer: Eu te amo! não estando comigo o teu coração? Já três vezes zombaste de mim, e ainda não me declaraste em que consiste a tua força.

16 E sucedeu que, importunando-o ela todos os dias com as suas palavras, e molestando-o, a alma dele se angustiou até a morte.

17 E descobriu-lhe todo o seu coração, e disse-lhe: Nunca passou navalha pela ninha cabeça, porque sou nazireu de Deus desde o ventre de minha mãe; se viesse a ser rapado, ir-se-ia de mim a minha força, e me tornaria fraco, e seria como qualquer outro homem.

18 Vendo Dalila que ele lhe descobrira todo o seu coração, mandou chamar os chefes dos filisteus, dizendo: Subi ainda esta vez, porque agora me descobriu ele todo o seu coração. E os chefes dos filisteus subiram a ter com ela, trazendo o dinheiro nas maos.

19 Então ela o fez dormir sobre os seus joelhos, e mandou chamar um homem para lhe rapar as sete tranças de sua cabeça. Depois começou a afligi-lo, e a sua força se lhe foi.

20 E disse ela: Os filisteus vêm sobre ti, Sansão! Despertando ele do seu sono, disse: Sairei, como das outras vezes, e me livrarei. Pois ele não sabia que o Senhor se tinha retirado dele.

21 Então os filisteus pegaram nele, arrancaram-lhe os olhos e, tendo-o levado a Gaza, amarraram-no com duas cadeias de bronze; e girava moinho no cárcere.

22 Todavia o cabelo da sua cabeça, logo que foi rapado, começou a crescer de novo:

23 Então os chefes dos filisteus se ajuntaram para oferecer um grande sacrifício ao seu deus Dagom, e para se regozijar; pois diziam: Nosso deus nos entregou nas mãos a Sansão, nosso inimigo.

24 semelhantemente o povo, vendo-o, louvava ao seu deus, dizendo: Nosso deus nos entregou nas mãos o nosso inimigo, aquele que destruía a nossa terra, e multiplicava os nossos mortos.

25 E sucedeu que, alegrando-se o seu coração, disseram: Mandai vir Sansão, para que brinque diante de nós. Mandaram, pois, vir do cárcere Sansão, que brincava diante deles; e fizeram-no estar em pé entre as colunas.

26 Disse Sansão ao moço que lhe segurava a mão: Deixa-me apalpar as colunas em que se sustém a casa, para que me encoste a elas.

27 Ora, a casa estava cheia de homens e mulheres; e também ali estavam todos os chefes dos filisteus, e sobre o telhado havia cerca de três mil homens e mulheres, que estavam vendo Sansão brincar.

28 Então Sansão clamou ao Senhor, e disse: Ó Senhor Deus! lembra-te de mim, e fortalece-me agora só esta vez, ó Deus, para que duma só vez me vingue dos filisteus pelos meus dois olhos.

29 Abraçou-se, pois, Sansão com as duas colunas do meio, em que se sustinha a casa, arrimando-se numa com a mão direita, e na outra com a esquerda.

30 E bradando: Morra eu com os filisteus! inclinou-se com toda a sua força, e a casa caiu sobre os chefes e sobre todo o povo que nela havia. Assim foram mais os que matou ao morrer, do que os que matara em vida.

31 Então desceram os seus irmãos e toda a casa de seu pai e, tomando-o, o levaram e o sepultaram, entre Zorá e Estaol, no sepulcro de Manoá, seu pai. Ele havia julgado a Israel vinte anos.

   

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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]).

Ze Swedenborgových děl

 

Apocalypse Revealed # 798

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798. Since we say that these Roman Catholics have no conjunction of goodness and truth, because they do not have in them a marriage of the Lord and the church, therefore we must say something here about the power of opening and closing heaven, which goes along with the power of forgiving and retaining sins, 1 a power that they claim for themselves as the successors of Peter and the Apostles.

(The Lord said to Peter,) ."..on this rock 2 I will build my church, and the gates of hell will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." (Matthew 16:18-19)

The Divine truth meant by Peter, on which the Lord will build His church, is the truth confessed by Peter at the time, when He said, "You are the Christ, the Son of the living God" (Matthew 16:16).

The keys of the kingdom of heaven are this, that whatever that rock, meaning the Lord, has bound on earth will be bound in heaven, and whatever it has loosed on earth will be loosed in heaven, and it means that the Lord has power over heaven and earth, as He also says in Matthew 28:18, thus the power of saving people who from a heartfelt faith have that confession of Peter.

[2] The Lord's Divine operation to save mankind takes place from the firsts of creation through the lasts of it, and this is what we mean when we say that whatever He has bound or loosed on earth will be bound or loosed in heaven. The last elements by which the Lord operates are those on earth, and indeed, in people. For this reason, that the Lord Himself might be present in the lasts of creation as He is in the firsts of it, He came into the world and assumed human form.

To be shown that every Divine operation of the Lord takes place from the firsts of creation through the lasts of it, thus from Himself in the firsts of it and from Himself in the lasts of it, see Angelic Wisdom Regarding Divine Love and Wisdom, nos. 217-219 221. Also that this is why the Lord is called the First and the Last, the Alpha and the Omega, the Beginning and the End, the Almighty, nos. 29-31, 38, 57 above.

[3] Who that is willing cannot see that a person's salvation depends on a continual operation of the Lord in the person from his first infancy to the end of his life, and that it is a work purely Divine, one that can never be granted to any man? It is so Divine that it requires the combination of omnipresence, omniscience and omnipotence. Moreover, that a person's reformation and regeneration, thus his salvation, is wholly the work of the Lord's Divine providence, may be seen from beginning to end in Angelic Wisdom Regarding Divine Providence.

[4] The Lord's advent itself into the world had as its sole end the salvation of mankind. For this reason He assumed human form, banished the hells, and glorified Himself, and took on omnipotence also in the lasts of creation, which is what is meant by His sitting at the right hand of God. 3

What then is more abominable than to found a religion which sanctions the idea that that Divine power and authority are a man's and no longer the Lord's? Or that heaven will be opened or closed if only a clergyman says, "I absolve you," or "I excommunicate you"? Or that a sin is forgiven, even a heinous one, if only he says, "I forgive it"?

The world holds many devils who, to avoid temporal punishment, use artful schemes and gifts to seek and obtain absolution for their diabolical wickedness. Who can be so insane as to believe that the power exists to let devils into heaven?

[5] We said at the end of no. 790 that Peter represented the church's truth of faith, James the church's charity, and John the good works of the people in the church, and that the twelve Apostles together represented the church in respect to all of its components. Their representing these things is clearly apparent from the Lord's words to them in Matthew:

...when the Son of Man sits on the throne of His glory, you... will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28, cf. Luke 22:30)

These words can have no other symbolic meaning than that the Lord will judge all people according to the goods and truths of the church. If this were not the meaning of these words, but if instead the Apostles themselves were meant, all in that great city Babylon who call themselves successors of the Apostles could also claim for themselves, from Pope down to monk, that they will sit on as many thrones as their number, and will judge all throughout the entire world.

Poznámky pod čarou:

1. See John 20:21-23.

2. There is a play on words here in the original Greek, which the Lord uses to draw a connection between Peter (Pétros) and a rock (pétra), a play reflected in the Latin Petrus and petra.

3Mark 16:19

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.