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Sudije 16

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1 Potom otide Samson u Gazu, i onde vide jednu ženu kurvu, i uđe k njoj.

2 I ljudima u Gazi bi kazano: Dođe Samson ovamo. I opkoliše i vrebaše ga celu noćna vratima gradskim; i stajahu u potaji celu noćgovoreći: Dok svane, ubićemo ga.

3 Ali Samson spavav do ponoći usta u ponoći, i ščepa vrata gradska s oba dovratka i iščupa ih s prevornicom zajedno, i metnu ih na ramena i odnese na vrh gore koja je prema Hevronu.

4 Posle toga zamilova devojku na potoku Soriku, kojoj beše ime Dalida.

5 I dođoše k njoj knezovi filistejski i rekoše joj: Prevari ga i iskušaj gde mu stoji velika snaga i kako bi smo mu dosadili da ga svežemo i savladamo; a mi ćemo ti dati svaki po hiljadu i sto srebrnika.

6 I Dalida reče Samsonu: Hajde kaži mi gde stoji tvoja velika snaga i čim bi se mogao svezati i savladati.

7 A Samson joj reče: Da me svežu u sedam gužava sirovih neosušenih, onda bih izgubio snagu i bio kao i drugi čovek.

8 I donesoše joj knezovi filistejski sedam gužava sirovih, još neosušenih, i ona ga sveza njima.

9 A kod nje beše zaseda u sobi; i ona mu reče: Eto Filisteja na te, Samsone! A on pokida gužve, kao što se kida konac od kudelje kad oseti vatru; i ne dozna se za snagu njegovu.

10 Potom reče Dalida Samsonu: Gle, prevario si me, i slagao si mi; nego hajde kaži mi čim bi se mogao svezati.

11 A on joj reče: Da me dobro svežu novim užima kojima nije ništa rađeno, tada bih izgubio snagu i bio bih kao drugi čovek.

12 I Dalida uze nova uža, i sveza ga njima, pak mu reče: Eto Filisteji na te Samsone! A zaseda beše u sobi. A on raskide s ruku uža kao konac.

13 Tada reče Dalida Samsonu: Jednako me varaš i lažeš mi; kaži mi čim bi se mogao svezati? A on joj reče: Da sedam pramena kose na glavi mojoj priviješ na vratilo.

14 I ona zaglavivši vratilo kocem, reče: Evo Filisteja na te, Samsone! A on se probudi od sna, i istrže kolac i osnovu i vratilo.

15 Opet mu ona reče: Kako možeš govoriti: Ljubim te, kad srce tvoje nije kod mene? Većsi me tri puta prevario ne hoteći mi kazati gde ti je velika snaga.

16 I ona mu dosađivaše svojim rečima svaki dan i navaljivaše na nj, i duša mu prenemože da umre.

17 Te joj otvori celo srce svoje, i reče joj: Britva nije nikad prešla preko glave moje, jer sam nazirej Božji od utrobe matere svoje; da se obrijem, ostavila bi me snaga moja i oslabio bih, i bio bih kao svaki čovek

18 A Dalida videći da joj je otvorio celo srce svoje, posla i pozva knezove filistejske poručivši im: Hodite sada, jer mi je otvorio celo srce svoje. Tada dođoše knezovi filistejski k njoj i donesoše novce u rukama svojim.

19 A ona ga uspava na krilu svom, i dozva čoveka te mu obrija sedam pramena kose s glave, i ona ga prva svlada kad ga ostavi snaga njegova.

20 I ona reče: Eto Filisteja na te, Samsone! A on probudivši se od sna reče: Izaći ću kao i pre i oteću se; jer ne znaše da je Gospod odstupio od njega.

21 Tada ga uhvatiše Filisteji, i iskopaše mu oči, i odvedoše ga u Gazu i okovaše ga u dvoje verige bronzane; i meljaše u tamnici.

22 A kosa na glavi njegovoj poče rasti kao što je bila kad ga obrijaše.

23 I knezovi filistejski skupiše se da prinesu veliku žrtvu Dagonu bogu svom, i da se provesele, pa rekoše: Predade nam bog naš u ruke naše Samsona neprijatelja našeg.

24 Takođe i narod videvši ga hvaljaše boga svog govoreći: Predade nam bog naš u ruke naše neprijatelja našeg i zatirača zemlje naše i koji pobi tolike između nas.

25 I kad se razveseli srce njihovo rekoše: Zovite Samsona da nam igra. I dozvaše Samsona iz tamnice da im igra, i namestiše ga među dva stuba.

26 Tada Samson reče momku koji ga držaše za ruku: Pusti me, da opipam stubove na kojima stoji kuća, da se naslonim na njih.

27 A kuća beše puna ljudi i žena i svi knezovi filistejski behu onde; i na krovu beše oko tri hiljade ljudi i žena, koji gledahu kako Samson igra.

28 Tada Samson zavapi ka Gospodu i reče: Gospode, Gospode! Opomeni me se, molim te, i ukrepi me, molim te, samo sada, o Bože! Da se osvetim jedanput Filistejima za oba oka svoja.

29 I zagrli Samson dva stuba srednja, na kojima stajaše kuća, i nasloni se na njih, na jedan desnom a na drugi levom rukom svojom.

30 Pa onda reče Samson: Neka umrem s Filistejima. I naleže jako, i pade kuća na knezove i na sav narod koji beše u njoj; i bi mrtvih koje pobi umirući više nego onih koje pobi za života svog.

31 Posle dođoše braća njegova i sav dom oca njegovog, i uzeše ga, i vrativši se pogreboše ga između Saraje i Estola u grobu Manoja oca njegovog. A on bi sudija Izrailju dvadeset godina.

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Exploring the Meaning of Judges 16      

Napsal(a) Rev. 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]).

Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 3301, 6437


Další odkazy Swedenborga k této kapitole:

Nebeske Tajne 5247, 9836

Doctrine of the Sacred Scripture 49

True Christian Religion 223, 627


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 66, 750

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ruku
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 Dividing the Land of Canaan Review Questions
Choose words from a word bank to complete sentences about the division of the land of Canaan.
Activity | All Ages

 Getting Strength from the Word
Worship Talk | Ages over 18

 Play: Samson's Death
Activity | Ages 7 - 14

 Quotes: Power of the Lord's Word
Teaching Support | Ages over 15

 Samson Bas Relief Project
Use a modeling compound to make a bas-relief illustration of Samson pulling down the pillars of the Philistine temple after asking the Lord to give him strength.  
Activity | Ages 7 - 14

 Samson Carries the Doors of the City Gate
Coloring Page | Ages 7 - 14

 Samson Collage
Make a picture of Samson using a variety of materials. Give Samson a good head of hair using yarn or synthetic hair. 
Project | Ages 4 - 10

 Samson Destroys the Temple of the Philistines
Coloring Page | Ages 7 - 14

 Samson Is Enslaved
Coloring Page | Ages 7 - 14

 Samson Is Taken Prisoner
Worship Talk | Ages 7 - 14

 Samson’s Death
Worship Talk | Ages 7 - 14

 Sequence the Story of Samson with Pictures
Arrange the picture cards in the order these events happened in Samson’s life. 
Activity | Ages 4 - 10

 Strength in the Word
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Life of Samson Story Line
A story-line graphs the ups and downs of events. Which do you think would picture the story of Samson’s life better—a straight line or a jagged line? 
Activity | Ages 7 - 14

 The Meaning of Samson
Article | Ages 15 - 17

 The Number Seven in the Word Crossword Puzzle
Discover stories that include the number seven in the Word.
Activity | Ages 9 - 13

 The Story of Samson and Our Spiritual Rebirth
Worship Talk | Ages over 18

 Three Stories About Samson
Finish illustrating and describing three stories about Samson.
Activity | Ages 7 - 14

 What Samson Represents
Worship Talk | Ages 7 - 14

 Who Obeyed or Disobeyed the Lord?
Use names from a word bank to identify people in the Word who obeyed or who disobeyed the Lord. Story references are provided to help you.
Activity | All Ages

Komentář

 

Exploring the Meaning of Judges 16      

Napsal(a) Rev. 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

 

Arcana Coelestia # 10303

Arcana Coelestia (Elliott translation)      

Prostudujte si tuto pasáž

Přejděte do sekce / 10837  

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10303. 'And you shall beat some of it very fine' means the arrangement of truths into their own series. This is clear from the meaning of 'beating very small' - when it refers to the frankincense and spices, by which levels of truth are meant - as the arrangement of truths into their own series; for much the same is meant by 'beating' as by 'grinding', though 'grinding' is used in reference to wheat, barley, and spelt, whereas 'beating' is used in reference to oil, frankincense, and spices.

[2] What is meant specifically by 'beating' and 'grinding' no one can know without knowledge of what a person is like when the different kinds of good and truth meant by wheat, barley, flour, fine flour, oil, frankincense, and spices have been arranged into order for the uses they are to serve. For 'grinding' and 'beating' mean arranging them so that they may serve a use. When 'grinding' has reference to different kinds of good, which are meant by 'wheat' or 'barley', it means the way that good is arranged and brought forward in the form of truths, and its application in this form to one use or another. Good furthermore never presents itself within useful services except through truths; for good is arranged into order in the form of truths and in this way acquires specific quality. Unless it has been arranged in the form of truths good has no specific quality; and when it is arranged in the form of truths it is arranged into series, depending on the item under discussion, in accord with the use that item serves. The good enters those items as an affection belonging to love, and this gives rise to what is enjoyable, lovely, and pleasing. Something similar is meant here by 'beating very fine', for 'pure frankincense' means spiritual good, 10296, and the kinds of truth that are arranged into order by the good are the spices stacte, onycha, and galbanum, 10292-10294.

[3] What being arranged into series is must also be stated briefly. Truths are said to have been arranged into series when they have been arranged in accordance with the form of heaven, which consists of angelic communities. The character of that form is clear from the correspondence of all the members, internal organs, and other organs of the human being with the Grand Man, which is heaven. Regarding that correspondence, see in the places referred to in 10030(end). Within those members and organs all the individual parts are arranged into series and into series of series. Fibres and vessels form them, as is well known to those who are acquainted from anatomy with the weavings and interweavings of the more internal constituents of the body. The truths from good present in a person are arranged into similar series.

[4] So it is that a person who has been regenerated is heaven in its smallest form, corresponding to the Grand Man; and that the person's truth and good make him wholly and completely what he is.

A person who has been regenerated is heaven in its smallest form, see in the places referred to 9279.

His truth and his good constitute a person, 10298 above.

The truths with regenerate people have been arranged into series in accord with the arrangement in which angelic communities exist, 5339, 5343, 5530.

The series into which the truths with those who are good have been arranged, and the series into which the falsities with those who are evil have been arranged are meant in the Word by 'sheafs' and 'bundles', as in Leviticus 23:9-15; Psalms 126:6; 129:7; Amos 2:13; Micah 4:12; Jeremiah 9:22; Zechariah 12:6; Matthew 13:30.

[5] When therefore it is evident what 'beating' and 'grinding' mean one can know the meaning in the internal sense of the description stating that the children of Israel ground the manna in mills or beat it in mortars, and made it into cakes, Numbers 11:8. 'The manna' was a sign of celestial and spiritual good, 8464, and 'grinding' and 'beating' arranging it to serve useful purposes; for whatever is mentioned in the Word is a sign of the kinds of realities that exist in heaven and in the Church. Every detail there has an inner meaning. One can also know the meaning when it says that they should not take as a pledge the mill or the milling stone, for anyone who does so takes the [person's] soul as a pledge, Deuteronomy 24:6. 'The mill' and 'the milling stone' mean that which prepares good so that it may be applicable to one use or another. 'Barley' too and 'wheat' mean good, and 'flour' and 'fine flour' truths; and its own truths are the means by which good is applied to any such use, as stated above.

[6] From all this it may be seen what 'mill', 'millstone', and 'sitting at the mill' mean in the following places: In Matthew,

At that time two women will be grinding; one will be taken, the other left. Matthew 24:41.

In the same gospel,

Whoever causes one of these little ones believing in Me to stumble, it would be better for him if an ass's millstone 1 were hung onto his neck and he were plunged into the depth of the sea. Matthew 18:6; Mark 9:42.

In the Book of Revelation,

A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus will Babylon be thrown down with violence; no sound of a mill will be heard in it any more. Revelation 18:21-22.

In Jeremiah,

I will take away from them the voice of joy, the sound of mills, and the light of the lamp. Jeremiah 25:10.

And in Isaiah,

O daughter of Babel, sit on the ground; without a throne, O daughter of the Chaldeans. Take a mill and grind flour. Isaiah 47:1-2.

Even as 'mill' and 'grinding' in the good sense mean application to good purposes, so in the contrary sense they mean application to evil ones. Consequently when Babel and Chaldea are the subject they mean the application [of what is good and true] in favour of their own loves, which are self-love and love of the world; for with them 'barley' and 'wheat' mean adulterated good, and 'flour' the resulting falsified truth. The profanation of goodness and truth through applying them to those loves is also meant by the action of Moses when he ground up the golden calf into tiny pieces, sprinkled them on the water coming down from Mount Sinai, and made the children of Israel drink it, Exodus 32:20; Deuteronomy 9:21.

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Footnotes:

1. i.e. the upper, rotating stone of an ass-driven mill

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(Odkazy: Exodus 30:36)

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Odkazy z vydaných prací:

Arcana Coelestia 10464

Apocalypse Revealed 161

The New Jerusalem and its Heavenly Doctrine 24, 186, 279, 303


Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 274, 1151


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


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