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Ezechiel 29

Სწავლა

   

1 Léta desátého, desátého měsíce, dvanáctého dne téhož měsíce, stalo se slovo Hospodinovo ke mně, řkoucí:

2 Synu člověčí, obrať tvář svou proti Faraonovi králi Egyptskému, a prorokuj proti němu i proti všemu Egyptu.

3 Mluv a rci: Takto praví Panovník Hospodin: Aj, já proti tobě jsem, ó Faraone králi Egyptský, draku veliký, kterýž ležíš u prostřed řek svých, ješto říkáš: Já mám řeku svou, já zajisté jsem ji přivedl sobě.

4 Protož dám udici do čelistí tvých, a učiním, že zváznou ryby řek tvých na tvých šupinách; i vyvleku tě z prostředku řek tvých,i všecky ryby řek tvých na šupinách tvých zvázlé.

5 A nechám tě na poušti, tebe i všech ryb řek tvých. Na svrchku pole padneš, nebudeš sebrán ani shromážděn; šelmám zemským i ptactvu nebeskému dám tě k sežrání.

6 I zvědí všickni obyvatelé Egyptští, že já jsem Hospodin, proto že jste holí třtinovou domu Izraelskému.

7 Když se chytají tebe rukou, lámeš se, a roztínáš jim všecko rameno; a když se na tě zpodpírají, ztroskotána býváš, ačkoli nastavuješ jim všech bedr.

8 Protož takto praví Panovník Hospodin: Aj, já přivedu na tě meč, a vypléním z tebe lidi i hovada.

9 I bude země Egyptská pustinou a pouští, i zvědí, že já jsem Hospodin, proto že říkal: Řeka má jest, já zajisté jsem ji přivedl.

10 Protož aj, já budu proti tobě i proti řece tvé, a obrátím zemi Egyptskou v pustiny, v poušť přehroznou od věže Sevéne až do pomezí Mouřenínského.

11 Nepůjdeť přes ni noha člověka, ani noha dobytčete půjde přes ni, a nebude v ní bydleno za čtyřidceti let.

12 A tak uvedu zemi Egyptskou v pustinu nad jiné země pusté, a města její nad jiná města zpuštěná pustá budou za čtyřidceti let, když rozptýlím Egyptské mezi národy, a rozženu je do rozličných zemí.

13 A však takto praví Panovník Hospodin: Po skonání čtyřidceti let shromáždím Egyptské z národů, kamž rozptýleni budou.

14 A přivedu zase zajaté Egyptské, a uvedu je zase do země Patros, do země přebývání jejich, i budou tam královstvím sníženým.

15 Mimo jiná království bude sníženější, aniž se bude vynášeti více nad jiné národy; zmenším je zajisté, aby nepanovali nad národy.

16 I nebude více domu Izraelskému doufáním, kteréž by na pamět přivodilo nepravost, když by se obraceli za nimi; nebo zvědí, že já jsem Panovník Hospodin.

17 Potom bylo dvadcátého sedmého léta, prvního měsíce, prvního dne, že se stalo slovo Hospodinovo ke mně, řkoucí:

18 Synu člověčí, Nabuchodonozor král Babylonský podrobil vojsko své v službu velikou proti Týru. Každá hlava oblezla, a každé rameno odříno jest, mzdy pak nemá, on ani vojsko jeho, z Týru za tu službu, kterouž sloužili proti němu.

19 Z té příčiny takto praví Panovník Hospodin: Aj, já dávám Nabuchodonozorovi králi Babylonskému zemi Egyptskou, aby pobral zboží její, a rozebral loupeže její, i rozchvátal kořisti její, aby mělo mzdu vojsko jeho.

20 Za práci jejich, kterouž mi sloužili, dám jim zemi Egyptskou, proto že mně pracovali, praví Panovník Hospodin.

21 V ten den rozkáži vypučiti se rohu domu Izraelského. Tobě též způsobím, že otevřeš ústa u prostřed nich, i zvědí, že já jsem Hospodin.

   

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Apocalypse Explained # 66

შეისწავლეთ ეს პასაჟი.

  
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66. (Verse 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man's remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant.

[2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. 41), may know many arcana of the internal sense, where those things are mentioned. As, for instance, a Nazarite was not allowed to shave the hair of his head, because, as is said, it was the Nazariteship of God upon his head, and when the days were accomplished, he had to shave it off, and consecrate it (Numbers 6:1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges 16:13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings 2:23, 24). So too Elias was clothed with a garment of hair (2 Kings 1:8) and John the Baptist with camel's hair (Mark 1:6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word.

[3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (Luke 24:39, 40). And when the Divine itself is also Divine in ultimates, then it rules all things from primaries by ultimates. (As is evident from what was said and shown above, n. 41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell 297; that hence the ultimate is more holy than the interiors, n. Arcana Coelestia 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).

[4] From these considerations it is also evident why the strength of Samson was in his hair (Judges 16[13] to the end), for it is said that he was a Nazarite from his mother's womb (Judges 13:7; 16:17); so also it was not lawful for the chief 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). So, too, to cut off the beard, which also had a similar signification, was ignominious with the people of Israel (2 Sam. 10:4, 5). The reason why the forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head, was, that Elijah and Elisha represented the Lord as to the Word, which is Divine truth, the sanctity and strength of which are in the ultimates from primaries, as said above; and because baldness signified the deprivation of them, therefore this circumstance took place; bears also signify truth in ultimates. (That Elijah and Elisha represented the Lord as to the Word, may be seen, Arcana Coelestia 2762, 5247.)

[5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel's hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, Arcana Coelestia 7643, 9372). When these things are understood it can be known what is signified by the head, hairs, beard, and baldness in the Word. As in Isaiah:

"In that time shall the Lord, by the king of Assyria, shave the head, and the hairs of the feet; he shall also consume the beard" (7:20).

In the same:

"Upon all heads shall be baldness, every beard shaven" (15:2).

In Jeremiah:

"Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away" (7:28, 29).

And in Ezekiel:

"Take a razor, and pass it upon the head and beard" (5:1).

Again:

"On every face shall be shame, and upon all heads baldness" (7:18).

Again:

"Every head was made bald" (29:18).

In Amos:

"I will bring baldness upon every head" (8:10).

And in David:

"God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt" (Psalm 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 good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Judges 16

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1 Samson went to Gaza, and saw there a prostitute, and went in to her.

2 [It was told] the Gazites, saying, "Samson is here!" They surrounded him, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, [Let be] until morning light, then we will kill him.

3 Samson lay until midnight, and arose at midnight, and laid hold of the doors of the gate of the city, and the two posts, and plucked them up, bar and all, and put them on his shoulders, and carried them up to the top of the mountain that is before Hebron.

4 It came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.

5 The lords of the Philistines came up to her, and said to her, "Entice him, and see in which his great strength lies, and by what means we may prevail against him, that we may bind him to afflict him; and we will each give you eleven hundred [pieces] of silver."

6 Delilah said to Samson, "Please tell me where your great strength lies, and what you might be bound to afflict you."

7 Samson said to her, "If they bind me with seven green cords that were never dried, then shall I become weak, and be as another man."

8 Then the lords of the Philistines brought up to her seven green cords which had not been dried, and she bound him with them.

9 Now she had an ambush waiting in the inner room. She said to him, "The Philistines are on you, Samson!" He broke the cords, as a string of tow is broken when it touches the fire. So his strength was not known.

10 Delilah said to Samson, "Behold, you have mocked me, and told me lies: now please tell me with which you might be bound."

11 He said to her, "If they only bind me with new ropes with which no work has been done, then shall I become weak, and be as another man."

12 So Delilah took new ropes, and bound him therewith, and said to him, "The Philistines are on you, Samson!" The ambush was waiting in the inner room. He broke them off his arms like a thread.

13 Delilah said to Samson, "Until now, you have mocked me and told me lies. Tell me with what you might be bound." He said to her, "If you weave the seven locks of my head with the web."

14 She fastened it with the pin, and said to him, "The Philistines are on you, Samson!" He awakened out of his sleep, and plucked away the pin of the beam, and the web.

15 She said to him, "How can you say, 'I love you,' when your heart is not with me? You have mocked me these three times, and have not told me where your great strength lies."

16 It happened, when she pressed him daily with her words, and urged him, that his soul was troubled to death.

17 He told her all his heart, and said to her, "No razor has ever come on my head; for I have been a Nazirite to God from my mother's womb. If I am shaved, then my strength will go from me, and I will become weak, and be like any other man."

18 When Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, "Come up this once, for he has told me all his heart." Then the lords of the Philistines came up to her, and brought the money in their hand.

19 She made him sleep on her knees; and she called for a man, and shaved off the seven locks of his head; and she began to afflict him, and his strength went from him.

20 She said, "The Philistines are upon you, Samson!" He awoke out of his sleep, and said, "I will go out as at other times, and shake myself free." But he didn't know that Yahweh had departed from him.

21 The Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he ground at the mill in the prison.

22 However the hair of his head began to grow again after he was shaved.

23 The lords of the Philistines gathered them together to offer a great sacrifice to Dagon their god, and to rejoice; for they said, "Our god has delivered Samson our enemy into our hand."

24 When the people saw him, they praised their god; for they said, "Our god has delivered our enemy and the destroyer of our country, who has slain many of us, into our hand."

25 It happened, when their hearts were merry, that they said, "Call for Samson, that he may entertain us." They called for Samson out of the prison; and he performed before them. They set him between the pillars;

26 and Samson said to the boy who held him by the hand, "Allow me to feel the pillars whereupon the house rests, that I may lean on them."

27 Now the house was full of men and women; and all the lords of the Philistines were there; and there were on the roof about three thousand men and women, who saw while Samson performed.

28 Samson called to Yahweh, and said, "Lord Yahweh, remember me, please, and strengthen me, please, only this once, God, that I may be at once avenged of the Philistines for my two eyes."

29 Samson took hold of the two middle pillars on which the house rested, and leaned on them, the one with his right hand, and the other with his left.

30 Samson said, "Let me die with the Philistines!" He bowed himself with all his might; and the house fell on the lords, and on all the people who were therein. So the dead that he killed at his death were more than those who he killed in his life.

31 Then his brothers and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the burial site of Manoah his father. He judged Israel twenty years.