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Mga Hukom 16

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1 At naparoon si Samson sa Gaza, at nakakita roon ng isang patutot at sinipingan.

2 At ibinalita sa mga taga Gaza na sinasabi, Si Samson ay naparito. At kanilang kinulong siya, at binakayan siya buong gabi sa pintuang-bayan, at tahimik buong gabi, na sinasabi, Maghintay tayo hanggang magbukang liwayway, saka natin patayin siya.

3 At si Samson ay humiga hanggang hating gabi, at bumangon sa hating gabi at humawak sa mga pinto ng pintuang-bayan, at sa dalawang haligi, at kapuwa binunot, pati ng sikang, at pinasan sa kaniyang mga balikat, at isinampa sa taluktok ng bundok na nasa tapat ng Hebron.

4 At nangyari pagkatapos, na siya'y suminta sa isang babae sa libis ng Sorec, na ang pangala'y Dalila.

5 At inahon ng mga pangulo ng mga Filisteo ang babae, at sinabi sa kaniya: Dayain mo siya, at tingnan mo kung saan naroon ang kaniyang dakilang kalakasan, at sa anong paraan mananaig kami laban sa kaniya upang aming matalian at mapighati siya: at bibigyan ka ng bawa't isa sa amin ng isang libo't isang daang putol na pilak.

6 At sinabi ni Dalila kay Samson, Saysayin mo sa akin, isinasamo ko sa iyo, kung saan naroon ang iyong dakilang kalakasan, at kung paanong matatalian ka upang pighatiin ka.

7 At sinabi ni Samson sa kaniya, Kung tatalian nila ako ng pitong sariwang yantok na kailan man ay hindi natuyo, ay hihina ako, at ako'y magiging gaya ng alinmang tao.

8 Nang magkagayo'y nagdala ang mga pangulo ng mga Filisteo sa kaniya ng pitong sariwang yantok na hindi pa natutuyo, at ipinagtali niya sa kaniya.

9 Ngayo'y may mga bakay na sa silid sa loob. At sinabi niya sa kaniya, Narito na sa iyo ang mga Filisteo, Samson. At kaniyang pinatid ang mga yantok, na tulad sa taling estopa pagka nadidikitan ng apoy. Sa gayo'y hindi naalaman ang kaniyang lakas.

10 At sinabi ni Dalila kay Samson, Narito, pinaglaruan mo ako, at pinagbulaanan mo ako: isinasamo ko ngayon sa iyo na saysayin mo sa akin kung paano matatalian ka.

11 At sinabi niya sa kaniya, Kung tatalian lamang nila ako ng mga bagong lubid na hindi pa nagagamit, ay hihina nga ako at magiging gaya ng alinmang tao.

12 Sa gayo'y kumuha si Dalila ng mga bagong lubid, at itinali sa kaniya, at sinabi sa kaniya, Narito na sa iyo ang mga Filisteo, Samson. At ang mga bakay ay nangasa silid sa loob. At pawang pinatid niya sa kaniyang mga bisig na parang sinulid.

13 At sinabi ni Dalila kay Samson, Hanggang dito'y pinaglaruan mo ako, at pinagbulaanan mo ako: saysayin mo sa akin kung paanong matatalian ka. At sinabi niya sa kaniya, Kung iyong hahabihin ang pitong tirintas sa aking ulo ng hinabing kayo.

14 At kaniyang pinagtibay ng tulos, at sinabi sa kaniya, Narito na sa iyo ang mga Filisteo, Samson. At siya'y gumising sa kaniyang pagkakatulog, at binunot ang tulos ng panghabi, at ang hinabi.

15 At sinabi niya sa kaniya, Bakit nasasabi mo, na iniibig kita, sa bagay ang iyong puso ay hindi sumasaakin? pinaglaruan mo akong makaitlo, at hindi mo isinaysay sa akin kung saan nagpapahinga ang iyong dakilang kalakasan.

16 At nangyari, nang kaniyang igiit araw araw, at kaniyang ipilit sa kaniya, na ang kaniyang loob ay naligalig sa ikamamatay.

17 At isinaysay niya sa kaniya ang kaniyang buong taglayin sa kaniyang puso, at sinabi sa kaniya, Walang pangahit na nagdaan sa aking ulo; sapagka't ako'y naging Nazareo sa Dios mula sa tiyan ng aking ina: kung ako'y ahitan, hihiwalay nga sa akin ang aking lakas, at ako'y hihina, at magiging gaya ng alinmang tao.

18 At nang makita ni Dalila na sinaysay sa kaniya, ang buong taglayin niya sa kaniyang puso, ay nagsugo siya at tinawag ang mga pangulo ng mga Filisteo, na sinasabi, Ahunin pa ninyong minsan, sapagka't sinaysay niya sa akin ang buong taglayin niya sa kaniyang puso. Nang magkagayo'y inahon siya ng mga pangulo ng mga Filisteo, at nagdala ng salapi sa kanilang kamay.

19 At pinatulog niya siya sa kaniyang mga tuhod; at nagpatawag siya ng isang lalake, at inahit ang pitong tirintas sa kaniyang ulo; at pinasimulan niyang pighatiin siya, at ang kaniyang lakas ay nawala.

20 At sinabi niya, Narito na sa iyo ang mga Filisteo, Samson. At siya'y gumising sa kaniyang pagkakatulog, at sinabi, Ako'y lalabas na gaya ng dati, at ako'y magpupumiglas. Nguni't hindi niya talos na ang Panginoo'y humiwalay sa kaniya.

21 At hinuli ng mga Filisteo, at dinukit ang kaniyang mga mata; at inilusong nila sa Gaza, at tinalian siya ng mga pangaw na tanso; at siya'y gumiling sa bilangguan.

22 Gayon ma'y nagpasimulang tumubo uli ang buhok ng kaniyang ulo, pagkatapos na siya'y maahitan.

23 At nagpipisan ang mga pangulo ng mga Filisteo upang maghandog ng isang dakilang hain kay Dagon na kanilang dios, at mangagalak: sapagka't kanilang sinabi, Ibinigay ng ating dios si Samson na ating kaaway sa ating kamay.

24 At nang makita siya ng bayan, ay kanilang pinuri ang kanilang dios: sapagka't kanilang sinabi, Ibinigay ng ating dios sa ating kamay ang ating kaaway, at ang mangwawasak sa ating lupain, na pumatay sa marami sa atin.

25 At nangyari, nang masayahan ang kanilang puso, na kanilang sinabi, Tawagin si Samson, upang siya'y ating mapaglaruan. At tinawag nga si Samson mula sa bilangguan; at siya'y pinaglaruan nila. At kanilang inilagay sa pagitan ng mga haligi:

26 At sinabi ni Samson sa bata na umaakay sa kaniya sa kamay, Ipahipo mo sa akin ang mga haliging pumipigil ng bahay, upang aking mangahiligan.

27 Ang bahay nga ay puno ng mga lalake at babae, at ang lahat ng mga pangulo ng mga Filisteo ay nandoon; at sa bubungan ay may tatlong libong lalake at babae, na nanonood samantalang pinaglalaruan si Samson.

28 At tumawag si Samson sa Panginoon, at sinabi, Oh Panginoong Dios, idinadalangin ko sa iyo na alalahanin mo ako, at idinadalangin ko sa iyong palakasin mo ako, na minsan na lamang, Oh Dios, upang maiganti kong paminsan sa mga Filisteo ang aking dalawang mata.

29 At si Samson ay pumigil sa dalawang gitnang haligi na pumipigil ng bahay, at isinuhay sa mga yaon, ang isa sa kaniyang kanang kamay, at ang isa'y sa kaniyang kaliwa.

30 At sinabi ni Samson, Mamatay nawa akong kasama ng mga Filisteo, At iniubos niya ang kaniyang buong lakas; at ang bahay ay bumagsak sa mga pangulo, at sa buong bayan na nandoon sa loob. Sa gayo'y ang nangamatay na kaniyang pinatay sa kaniyang kamatayan ay higit kay sa pinatay niya sa kaniyang kabuhayan.

31 Nang magkagayo'y lumusong ang kaniyang mga kapatid at ang buong sangbahayan ng kaniyang ama, at kinuha siya, at iniahon siya, at inilibing siya sa pagitan ng Sora at Esthaol sa libingan ni Manoa na kaniyang ama. At siya'y naghukom sa Israel na dalawang pung taon.

   

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Arcana Coelestia # 5247

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5247. 'And he clipped [his hair and beard]' means a casting aside and the change made so far as the coverings of the exterior natural were concerned. This is clear from the meaning of 'clipping' - that is, clipping the head and beard - as casting aside the coverings of the exterior natural. For 'hair' which was clipped means the exterior natural, see 3301. Also, both hair on the head and that composing the beard correspond in the Grand Man to the exterior natural. This explains why in the light of heaven sensory-minded people - that is, those who have had no belief in anything apart from that which is natural, and have had no desire to understand how anything more internal or purer can exist apart from that which they can perceive with their senses - have a hairy appearance in the next life. They look so hairy that their faces are scarcely anything else than hairy beards. I have seen faces covered with hair like these on many occasions. But rationally-minded people, that is, spiritually-minded ones, with whom the natural has played a correctly subordinate role, are seen with tidy hair. Indeed from the state of people's hair in the next life one can tell what the natural with them is like. The reason spirits appear with hair on their heads is that in the next life spirits look exactly like people on earth. This too is why the Word sometimes includes a description of the hair of the angels people have seen.

[2] From all this one may now see what is meant by 'clipping', as in Ezekiel,

The priests the Levites, the sons of Zadok, shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. And they shall not shave their head and shall not let their hair grow long; they shall surely clip their heads. Ezekiel 44:15, 19-20.

This refers to a new Temple and a new priesthood, that is, to a new Church. 'Putting on other garments' means holy truths; 'not shaving their head, and not letting their hair grow long, but surely clipping their heads' means not casting aside the natural but taking measures to make it conformable, and so to make it subordinate. Anyone who believes that the Word is indeed holy can see that these and all the other details mentioned by the prophet which describe a new land, a new city, and a new Temple and priesthood must not be taken literally. The statement, for example, that the priests the Levites, the sons of Zadok, will minister there, at which time they will put off their ministerial garments and put on new ones, and will also clip their heads, is not meant literally; rather, each and all the details given by the prophet have as their meaning such things as are aspects of a new Church.

[3] The following rules were laid down for the high priest, the sons of Aaron, and the Levites, in Moses,

The priest who is chief among his brothers, on whose head the anointing oil has been poured and who has been consecrated 1 to wear the garments, shall not shave his head or rend his garments. Leviticus 21:10.

The sons of Aaron shall not introduce any baldness on their head or shave the corner of their beard. They shall be holy to their God, and they shall not profane the name of their God. Leviticus 21:5-6.

You shall purify the Levites like this: Sprinkle over them the water of expiation, and they shall pass a razor over their flesh and wash their garments, and they shall be pure. Numbers 8:7.

These rules would never have been given unless they had held holy ideas within them. Can there be anything holy or anything of the Church in the actual rule forbidding the high priest to shave his head or rend his garments, or in the actual rule forbidding the sons of Levi to introduce any baldness on their head or shave the corner of their beard, or in that commanding the Levites to shave their flesh with a razor when they underwent purification? Rather, the possession of an external or natural man made subordinate to the internal or spiritual man, both of which have thereby been made subordinate to the Divine, is the holy idea within those rules; and it is also what angels perceive when man reads about them in the Word.

[4] The same goes for what is said about a Nazirite who was holy to Jehovah. If someone next to him happened to die suddenly and so defile his consecrated head, the Nazirite was required to clip his head on the day of his cleansing; on the seventh day he had to clip it. On the day that the days of his Naziriteship were completed he had to clip his consecrated head at the door of the Tent of Meeting and to take the hair from his head and put it on the fire which was under the sacrifice of peace offerings, Numbers 6:8, 9, 13, 18. For the meaning of a Nazirite and what aspect of holiness he represented, see 3301. No one can possibly understand why anything holy existed within the Nazirite's hair unless he knows from correspondence what is meant by 'the hair' and from this what aspect of holiness a Nazirite's hair corresponded to. Nor can anyone likewise understand how the source of Samson's strength lay in his hair, which he told Delilah about in the following description,

No razor has come upon my head, for I have been a Nazirite of God from my mother's womb. If I am shaved, my strength will depart from me, and I shall become weak and be like anyone else. And Delilah called a man who shaved off the seven locks of his hair; and his strength departed from him. After that, when the hair on his head began to grow, even as it had been shaved off, his strength returned to him. Judges 16:17, 19, 22.

Without any knowledge of correspondence who can see that the Lord's Divine Natural was represented by 'a Nazirite', or that 'Naziriteship' had no other meaning than this, or that Samson's strength was due to that representation?

[5] Anyone who does not know, and more so one who does not believe that the Word has an internal sense, and that the sense of the letter serves to represent the real things contained in the internal sense, will recognize scarcely anything holy at all in these matters, when in fact the greatest holiness lies within them. Anyone who does not know, and more so one who does not believe that the Word has an internal sense that is intrinsically holy cannot know what the following texts enfold within them: In Jeremiah,

Truth has perished and has been cut off from their mouth. Cut off the hair of your Naziriteship and throw it away. Jeremiah 7:28-29.

In Isaiah,

On that day the Lord will shave by means of a razor hired at the crossing-places of the River - by means of the king of Asshur - the head and the hair of the feet; and it will consume the beard also. Isaiah 7:20.

In Micah,

Make yourself bald, and shave your head for the children of your delight; extend your baldness like an eagle, for they have departed from you. Micah 1:16.

Nor will anyone know the aspect of holiness contained in the reference to Elijah's being a man covered with hair, who wore a skin girdle around his loins, 2 Kings 1:8. Nor will he know why the children who called Elisha baldhead were torn apart by the bears out of the forest, 2 Kings 2:23-24.

[6] Both Elijah and Elisha represented the Lord as to the Word, and so represented the Word itself, specifically the prophetical part, see Preface to Genesis 18, and 2762. Being covered with hair and having a skin girdle meant the literal sense, 'a man covered with hair' meaning that sense so far as truths were concerned, 'wearing a skin girdle around his loins' so far as forms of good were concerned. For the literal sense is the natural sense of the Word since it employs ideas formed from things that exist in the world, whereas the internal sense is the spiritual sense because it employs ideas formed from things existing in heaven. These two senses are related to each other in the way that the internal and the external are related in the human being. But because the internal can have no existence without the external, the external being the last and lowest degree of order within which the internal is held in being, the calling of Elisha 'baldhead' therefore meant the shameful accusation made against the Word that it lacked so to speak an external and so lacked a sense suited to man's capacity to understand it.

[7] From all this one may see that every particular detail in the Word is holy. However, this holiness within the Word is discerned by no one unless he is acquainted with the internal sense; yet an inkling of it flows from heaven into someone who believes that the Word is holy. The internal sense known to the angels is the channel through which that influx comes; and even if the person has no understanding of that sense it nevertheless stimulates an affection in him, because the affection felt by the angels who know that sense is communicated to him. From this it is also evident that the Word was given to man so that he might have a means of communication with heaven and so that by flowing into him Divine Truth in heaven might stimulate affection in him.

Poznámky pod čarou:

1. literally, whose hand has been filled

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