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Sudije 15

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1 A posle nekoliko dana, o pšeničnoj žetvi, dođe Samson da pohodi ženu svoju donesavši joj jare, i reče: Idem k ženi svojoj u ložnicu. Ali mu otac njen ne dade da uđe.

2 Jer reče otac njen: Ja mišljah zacelo da ti nije po volji, pa je dadoh drugu tvom; nego mlađa sestra njena nije li lepša od nje? Uzmi nju mesto one.

3 A Samson im reče: Ja neću biti kriv Filistejima kad im učinim zlo.

4 I otišavši Samson uhvati trista lisica, i uze luča, i sveza po dve u repove, i metnu po jedan luč među dva repa.

5 Pa zapali lučeve, i pusti u letinu filistejsku, i popali letinu požnjevenu i nepožnjevenu, i vinograde i maslinike.

6 Tada Filisteji rekoše: Ko je to učinio? I odgovoriše: Samson zet Tamnaćaninov, jer mu uze ženu i dade je drugu njegovom. Tada dođoše Filisteji i spališe ognjem nju i oca njenog.

7 A Samson im reče: Ako ste i učinili tako, opet ću vam se osvetiti, pa ću se onda okaniti.

8 I polomi ih ljuto nogama po bedrima: Potom otide i nastani se u pećini od stene Itama

9 Tada iziđoše Filisteji i stadoše u logor prema Judi, i raširiše se do Lehije.

10 A ljudi od Jude rekoše: Što ste izašli na nas? I odgovoriše: Izašli smo da svežemo Samsona i da mu učinimo kako je on nama učinio.

11 Tada iziđe tri hiljade ljudi iz Jude k pećini u steni Itamu, i rekoše Samsonu: Ne znaš li da Filisteji vladaju nad nama? A on im reče: Kako su oni meni učinili tako ja učinih njima.

12 Oni mu rekoše: Došli smo da te svežemo i predamo u ruke Filistejima. A Samson im reče: Zakunite mi se da nećete vi uložiti na me.

13 Oni mu odgovoriše i rekoše: Nećemo; nego ćemo te samo svezati i predati u njihove ruke, ali te nećemo pogubiti. I svezaše ga u dva nova uža i odvedoše ga iz stene.

14 I kad on dođe do Lehije, Filisteji ga sretoše vičući od radosti; a Duh Gospodnji siđe na nj, i uža na rukama njegovim postaše kao konci izgoreli od vatre, i spadoše sveze s ruku njegovih.

15 I on nađe čeljust magareću još sirovu, i pruživši ruku svoju uze je, i pobi njom hiljadu ljudi.

16 Potom reče Samson: Čeljušću magarećom jednu gomilu, dve gomile, čeljušću magarećom pobih hiljadu ljudi.

17 A kad izreče, baci čeljust iz ruke svoje, i nazva ono mesto Ramat-Lehija.

18 I beše žedan jako, te zavapi ka Gospodu i reče: Ti si učinio rukom sluge svog ovo izbavljenje veliko; a sad hoću li umreti od žeđi, ili ću pasti u ruke neobrezanima?

19 Tada Bog rascepi stenu u Lehiji, i poteče voda iz nje, te se napi, i povrati mu se duh i ožive. Zato se prozva onaj izvor En-Akore, koji je u Lehiji do današnjeg dana.

20 I bi sudija Izrailju za vremena filistejskog dvadeset godina.

   

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Exploring the Meaning of Judges 15

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

Judges 15: Samson defeats the Philistines.

At the beginning of this chapter, we learn that the one who gave Samson’s wife to another man was his father-in-law, who thought that Samson truly hated her. He then offered Samson her younger sister instead, saying, “Is she not better? Take her.”

Samson, enraged, took three-hundred foxes and tied them tail-to-tail in pairs, with a lit torch between them. He then released them in the Philistines’ standing grain, vineyards and olive groves to burn up their crops, as revenge for the loss of his wife. In retaliation, the Philistines went and burned her and her father. In a final act of vengeance, Samson killed very many of the Philistines, then went to dwell in the cleft of the rock of Etam.

The Philistines went to Judah, stating their intent to arrest Samson, and the men of Judah passed on the message to him. Samson made the Judeans promise not to kill him themselves, but only to bind him with two new ropes before giving him to the Philistines as a prisoner.

When the Philistines came, Samson broke apart the ropes, and killed a thousand of them with the jawbone of a donkey. Then he threw the jawbone away, and complained to the Lord that he was thirsty. The Lord answered his cry for help by splitting the ground where the jawbone fell, so that Samson could drink the water that flowed from it.

The final verse of this chapter tells us that Samson judged Israel twenty years.

*****

Samson’s marriage to a Philistine woman speaks to the appealing, or even enticing, nature of ‘faith alone’ spirituality, represented by the Philistines. We must stay on our guard, to ensure that we are not caught up in thinking that faith alone will save us. The father offers Samson his wife’s younger sister, saying she is even better, but Samson had already learned to be wary by that point.

The foxes, tied together with their tails lit on fire, vividly describes the twisted and destructive nature of faith alone, and the way it consumes our potential to lead a fruitful life. The Word often depicts the state of a nation or religion through a story illustrating its true nature (True Christian Religion 130)

The cycle of revenge between Samson and the Philistines represents our personal struggles during temptation and our wish to regenerate. Our whole effort during regeneration is to resist sins that might lure us in, and to maintain our intention to live the Word (see Swedenborg’s work, Divine Providence 83[6]). The men of Judah who bind Samson represent our love for the Lord and for everything of the Lord, although this seems contradictory on a surface level. In this case, being ‘bound up’ means to be bound in our commitment to the Lord, so that we are restrained from doing evil (see Swedenborg’s work, Heaven and Hell 577[4]).

Samson stands for the power of the Word acting in our lives to assert what is true, to protect what must be upheld, and to defend against evils. He uses the jawbone of a donkey because a jawbone allows us to eat food (spiritually, nourishment from the Word), and also to proclaim the Lord’s truths. This gives us the power to expose and reject the belief that spirituality consists of faith alone (see Swedenborg’s work, Arcana Caelestia 9049[6]).

Ze Swedenborgových děl

 

Arcana Coelestia # 10296

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10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.

[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censers 1 . For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.

[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,

Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isaiah 1:16.

In David,

In vain have I rendered my heart pure, and washed my hands in innocence. Psalms 73:13.

'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,

By what will a young man render his way pure? By guarding himself according to Your Word. Psalms 119:9.

And in the same author,

... You may be pure in Your judging. Psalms 51:4.

For the other word that is used to mean outwardly pure or clean, see Leviticus 11:32; 12:7-8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7-9, 20, 48, 53; 15:13, 28; 16:19, 30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12; and elsewhere.

Poznámky pod čarou:

1. Thuribula (censers) is derived from thus (frankincense).

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