I call it: The third Picture
The third picture
The title of the script resulted from the cognitive process. In the first run, I tried to understand what the plaintext provided in terms of information. In the course of the studies I realized: the texts are gap texts. Their spaces in between want to be filled with content. And what are gap texts now? The individual verses or parts of sentences are independent statements. They are put into a meaningful order by the author. But the text raises questions again and again like e.g:
Simson goes to Timnath together with his parents, the lion roars and father and mother don't notice?
Simson is a Nasiräer (Nasir). But why does he touch the corpse of a lion who is already considered unclean alive?
Only when we have found the answers to the questions can we fill the blanks.
At the end of the first round it became clear that without personal reflection on what I had read I would understand little and certainly not close the gaps. But I was afraid to react to the text with my inner feelings. And why? I didn't want to do anything wrong, not to go beyond what the Bible says. And so the Lord came to my aid.
After three days of study the Lord made it clear to me: Yes, you may judge and describe the text with your heart. Immediately I put aside the notes of the first passage and started again from the beginning. But I also broke off the second "tour" when I was allowed to recognize that there is a great secret hidden here. And very slowly the veil was removed from my eyes.
In the first passage I saw the human Samson, in the second I could feel his feelings for the Philistine, that what moves his heart. And in the third run, also for this reason the title "the third image", I recognized the Messiah of Israel, who as savior and judge in the shape of Samson does everything to win the Philistine for himself.
The secret lies in the riddle
The word riddle, Hebrew Chidah´, occurs eight times in the text, as well as the word Samson is mentioned eight times in verses 1 to 19. The 8 stands for the new beginning. Prophetically it is told how God offers a new beginning in a third attempt to give the Jewish people his righteousness and thus eternal life. Because the words Samson and Mystery are mentioned eight times in verses 1-19, both have something to do with the new beginning. At present, however, the following still applies: The riddle is Samson and he is a riddle to all.
What was to be done?
- understand the metaphors correctly,
- to help you with the words in all their meanings,
- examine the words used in other scriptural passages in context and at the end
- complete the cloze texts meaningfully.
In other words: Puzzle correctly!
Now there are four methods in the Jewish interpretation of the Bible. They are called the acronym PaRDeS.
Peschat - (פשט )- "simple", the literal meaning of the text, the story itself, as I read it out with my mouth - פ -;
Remez (רמז ) "allusion", the allegorical narrative level; in my head I have to think about it, make new connections - ר -; not connect my own thoughts, but with other things of the scriptures;
Derasch (דרש ) "interpretation", the interpretation of the text; the correct interpretation opens the door to the secret to me - ד -;
Sod (סוד ) "mystery", esoteric level (mysticism); not the esotericism, but ס reveals the mystery, lets us see and recognize the silhouette - ס -. In a session with the Samech I learn the song of the bow;
The four letters:
פ (Pey) mouth;ר (Resh) Head;ד (Dalet) door;ס (Samech) thorn; miss the summer due to hatred of the empty grave? Or take advantage of the summer because of the joy of the empty grave.
What is the difference between the traditional Jewish interpretation and this work?
- Read and understand the literal text, then:
- to recognize and interpret the story behind the story; from this follows;
- the appropriate interpretation and as a consequence;
- the unveiling of the mystery.
All four methods of PaRDeS - פרדס - belong together. They build on each other and form a unity. Therefore, they must not be applied separately from each other. The aim of our correct interpretations is the revelation of secrets, which then still correspond with the plain text, even for the uninformed reader, both of the text passage under consideration and of the entire Holy Scripture. In addition, we need an important tool, the Creation, which is the whole Creation. Both heaven and earth tell of his hands' work. Heaven serves, as it were, as a mirror for things on this earth. It is not the heavens that must be interpreted, but the parts that are on the earth; these are then reliably reflected in the heavens.
The book of judges must be prophetically placed in the time of the end.
In addition, the story seems to begin from behind, i.e. the narratives take a reverse course. From Samson to Jephta, then Barak and Gideon and finally Othniel.
The appendix, Judges 17 to 21, is both prehistory and finale, for it is hot: In those days there was no king in Israel. Shortly before the Messiah returns, the things described repeat themselves more dramatically than ever before. The Holocaust must be seen as a semi-final.
The stories of the respective judges run forward. If we take the story of Samson, then chapter 13 describes the miracle of the Incarnation of the Messiah. This happened 2000 years ago. Chapter 14 describes in particular our time. The 15th chapter describes the time around 70 A.D. and also the time of the end; including the three and a half years of the last week of Daniel. And the 16th chapter ends our age. The glory of the Messiah becomes increasingly visible again at the end, symbolized by the regrowing hair. And what is his glory? It is the glory of the one - echad - God, already recognizable by the judge Ehud. God intervenes visibly, but remains invisible himself.
Simson is the last judge in the Book of Judges. His narrative points to the final actions of the Messiah. At the end he provides the thirty journeymen with changing clothes, which symbolize the wealth that the Messiah has acquired. But the comrades do not receive new robes, although they were also part of the bet. Why not? Well, the robes are the undergarments worn directly on the skin, pointing to the white dresses of Revelation. White linen stands for justice. No spot can be found on the righteous saints. The thirty men still lack that, the righteousness that counts before God. Did Samson return to the Father's house with anger because they did not want to put on the robes?
Remark: Whenever the name Samson is used in the script, it is also synonymous for Jeshua HaMashiach, for Jesus Christ.
And Samson went down to Timnath; and he saw in Timnath a woman of the daughters of the Philistines.
The first verse alludes to Proverbs 30:4. "Who ascended into heaven and descended? What is his name, and what is the name of his son, if thou knowest it? The verse speaks of two persons, the Father and the Son. The question Agurs after the names of the father and the son is not answered in the Old Testament, the Tanakh. Why can't we find an explanation there? They are names that express a close and deep relationship and can therefore only be answered in the New Testament. Only the New Testament, Hebrew HaBerit HaChadashah (הברית החדשה), that is the New Covenant, the names are revealed. Only then can a person enter into a relationship with the Father and the Son. In this new connection a person may say to God "my Father" and to the Son "Jesus my Lord".
Just as Samson went down to Timnath with a concrete intention, so also the Messiah left heaven and went to earth. Both see a woman and make an important decision in their hearts. If the Philistine agrees, then Samson will call her "Lord", and the earthly Jerusalem will recognize Yeshua as Lord and King.
to go down stands for:
- his appearance in the Garden of Eden - Genesis 2 and 3;
- his incarnation 2000 years ago;
- his first visit to Jerusalem and the temple at the age of twelve;
- for his speech in the last week of Daniel (but also during the time of Christianity, because the bees had built a beehive in the dead lion, which symbolically stands for the third temple, a spiritual house, of which the Messiah is the cornerstone (that is the dead lion); see ordering structures
- his coming to finally marry the Philistine (the earthly Jerusalem; she is the concubine, described in Judge 19).
And he went up and told his father and his mother, and said: I saw in Timnath a woman of the daughters of the Philistines; and now take her to be my wife.
After the son was in the Garden of Eden, he then returns to the father's house and tells the "parents", who symbolically represent God here. Let us listen to their dialogue. We don't listen to any arguments, but hear announcements from Her Majesties. The son says: "Take it from me, for it is right in my eyes. The election of Israel from the foundation of the world. Here is the family tree from Luke 4, verses 23 to 38, it does not end with Adam, but with God.
23 And he himself, Jesus, began to be about thirty years old, and was, as it was thought, a son of Joseph the Eli,
24 Matthew, Levi, Melchi, Janna, Joseph,
25 Mattathias, Amos, Nahum, Esli, Naggai,
26 Maath, Mattathias, Semei, Joseph, Judah,
27 Johanna, Resa, Zorobabel, Salathiel, Neri,
28 Melchi, Addi, Kosam, Elmodam, Er,
29 Joses the Eliezer, Jorim the Matthath, Levi the Jorim,
30 Simeon, Judah, Joseph, Jonan, Eliakim, Judah,
31 Melea, Menna, Mattatha, Nathan, David,
32 Jesse, Obed, Boaz, Salmon, Nahasson,
33 Aminadab, Aram, Esrom, Phares, Judah,
34 Jacob, Isaac, Abraham, Tara, Nachor,
35 The seruch, the rhagau, the phalek, the boar, the sala,
36 Cainan, Arphaxad, Shem, Noah, Lamech,
37 Methusala, Enoch, Jared, Maleleel, Kainan,
38 The Enos, the Seth, the Adam, the God. (77 generations)
God the Son returns to heaven after Timnath's visit. He loved the Philistine and all his love and attention belongs to her.
Samson will go down to Timnath four more times in our story, as can be seen above in the enumeration.
Father and Mother - Excursus I -
They symbolically represent God here. This can be well explained by some of the texts of Scripture. Even if the fact does not yet seem to be really conscious and known to everyone, we learn in the deep study of the Bible the close interlocking of the worship of God with the reverence for the parents.
The following section serves to explain this as well as possible. And if we take a close look at the individual indications and put them together, at least one thing becomes clear: God has given the parents a high position and a responsible role model function.
That the father and mother of Simson symbolically represent God is now explained in detail. We begin with Exodus 20. Here we find a first hint. Not immediately recognizable at first glance, but if we look at the facts without reservation and are prepared at least to consider this thought, we understand many other narratives, both in the Book of Judges and in the other writings.
In Exodus 20, from verse 2, the so-called Ten Commandments are listed, which we divide into two groups. The first commandment is: "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods beside me. The other three "commandments" also regulate the relationship with God and in the fifth commandment the Lord says:
"Honour thy father and thy mother, that thy days may be prolonged in the land which the LORD thy God giveth thee.
The first five commandments belong to the first group and the other five to the second.
God gave Israel 10 commandments, which were engraved by him on two stone tablets. We can enumerate them with our ten fingers. The right thumb stands for the first commandment, the index finger for the second, the middle finger for the third, the ring finder for the fourth and the fifth commandment, which is the commandment to honour the parents, for the right little finger.
For the left hand, the thumb represents the sixth commandment - you shall not kill. The other fingers stand for the further commandments, up to the tenth - you shall not covet ... The little left finger thus represents the tenth commandment.
Now we place the two groups on the scales of the right. Place the first group on the right-hand pan and the second group on the left-hand pan. What happens? The balance of Justicia is in balance. If we violate only one commandment, including the derived laws, the beam of the balance will be in an imbalance. The guilt has thrown the law out of balance. Both scales have moved, one downwards and the other upwards. All commandments are affected by our transgression. No commandment remains unaffected by guilt. The commandments may have different degrees of difficulty, but if we become guilty, the balance will be out of balance; whether more or less, then it does not matter. Guilt remains guilt.
Well, the thumb is our most important finger, as well as the first commandment contains God's most important demand on us not to worship any other gods, to make them like the God of the Bible, to raise them to the same level of worship. The little finger represents the commandment: Honor father and mother ... This commandment may bring less weight on the scales, but it does bring weight. If we break the fifth commandment, the beam on the left side tilts and the right side rises. On the right-hand weighing pan there is no redemption of God's demand: Glory to Father and Mother. The right pan has become too light.
Why does Samson now go down to Timnath? Only the Hebrew word reveals the secret. It becomes visible in the word root manah (Strong No. 4487 for מנה). The word stands among other things for "weigh out". Simson's order is: Bring the balance of the right back into balance. As a son, he brings things back into balance, as the son of man. Through a human being the scales became unbalanced and through a human being they must be brought back into balance.
The word "manah" also means forgiven; therefore Samson could say to his parents about the Philistine: "She is just in my eyes because he has forgiven her. He could forgive her because she was sincere in his eyes.
The word "manah" also means counting. God counts! And what did he count? Our sins! The multitude of our sins lie on the bowl, they must be judged. Forgiveness and atonement are necessary. This is where Samson personally brings himself in. He throws all his weight on the other bowl, pays the debt with his life and restores legal peace.
Simson's parents are symbolic of God? The following is a series of documents from Scripture that bring the facts of the matter closer to us. A symbol stands for something else; it is a means to vividly paint the object before our eyes. A symbol is not the thing itself. If we equate the symbol with the symbolized object, here the deity, this leads to absurd conclusions, which in the extreme case leads to false doctrine. And yet the symbol is related to the symbolised.
Because the fifth commandment, in my understanding, is assigned by God to the first group.
God assigns the 10 Commandments to two groups. The first five commandments into the first group and the other five into the second group. The "commandments" six to ten regulate the relationships with our fellow men, that is, the "neighbors" of whom the Messiah speaks. It must be said and emphasized: The "neighbors" are not the parents, as we will see.
Second argument - visible representation of God's invisible weights
As human beings we see only the horizontal plane, therefore we now look at a list of the Lord from Mark 10:19; Jesus speaks:
You know the commandments:
"Thou shalt not commit adultery;Thou shalt not kill;Thou shalt not steal;Thou shalt not bear false witness;Thou shalt not withhold anything;Honour your father and your mother".
Here the Lord chooses a different order and directs our gaze to the horizontal plane. All six commandments regulate the relationships among us human beings. On one side there are the "neighbors" and on the other side there are our parents. Let us take the beam scale known to us and lay down the commandments. The first five commandments on the left side of the scale and the commandment to honor the parents on the right side.
An interposed question: Where is the vertical dimension, the relationship to God? Was everything okay there? Let's take a closer look at the weights on the scales.
The Lord says among other things: "Thou shalt not steal". When a person steals, sin is placed on the left weighing pan and the balance is tilted, isn't it? The relationship with the parents is then also disturbed, because the right weighing pan has moved upwards to the same extent as the guilt of heaviness brought to the left pan. The distance of both scales has even doubled here. The theft does not only affect the stolen one, but also the relationship to father and mother. By stealing, the child has abused the trust of the stolen child and at the same time infuriated and discredited the parents.
We can also conclude the following from the list of commandments. If the five commandments of the second group regulate our relationships with our neighbors, the commandment of the first group to honor the parents must have something to do with the relationship with God, because it is visible to us and lies alone on the right balance. Here the worship of the parents weighs equally heavily, like all the other five commandments together, it seems. But the fifth commandment is directed to the visible and thus horizontal plane and can be seen by all people. The weight of the fifth commandment also represents the first four commandments.
The worship of God and the reverence of the parents weigh together as much as the perfect relationships with our neighbors. If this is so, then the scales of justice are in balance; everything is in order. But when sin comes into being, all relationships are affected. But because sin, especially against God, can often not be seen by us, is hidden from our eyes, we cannot even perceive the tilting of the beam. Why? Because not only God is invisible, but also his weights. Therefore, the weights of the first four commandments are represented by the weight of the fifth commandment, because the observance or non-observance of the fifth commandment is at least seen by father and mother.
The "more" for God
Jesus says: The one who loves father and mother more than me is not worthy of me. The emphasis here is on "more". The love of the children for their parents and vice versa is a very special love. God has placed it in us, almost implanted it. But it must not be placed above the love for Jesus. Now love expresses itself fundamentally in obeying, that is, in listening to God and listening to one's parents. Who do we listen to more when it matters? To the Lord or to the parents? Or addressed to the parents: do you love your child more than God? Also for the parents the question arises: Do I obey the Lord or do I lean my heart more towards the children? The love for the children remains nevertheless preserved, for without love it is not possible; but the "MORE" belongs to the Lord.
God and Father will be interwoven; the days in the land will be prolonged.
We go back to Exodus 20, verse 12. There is an important aspect in the fifth commandment and it is very comprehensive. It says: "...so that your days may be prolonged in the land ... “. Let us look at a similar place.
My son, do not forget my teaching, and your heart keep my commandments. For length of days and years of life and peace they will increase you.
What does it mean to prolong the days, to increase the length of the days and years? In order to answer this question, we must first clarify other questions.
Who speaks in Exodus 20? And who speaks in Proverbs 3? Who can promise a son that his days and years will increase if he keeps his father's teachings and keeps his commandments? Do we recognize the speaker? Let us once again listen attentively: Listen, my son, to your father's teaching, and do not leave your mother's teaching! Who speaks here?
Perhaps we hear the speakers here more clearly? My son, keep my words, and keep with you my commandments; keep my commandments and my teaching as your eyeball. Tie them around your fingers, write them on the table of your heart. Was the voice of the speaker recognized? I mean: yes!
God speaks to us as sons, just as our fathers speak to us. We are called to hear both as sons of God and as sons of our fathers and mothers. God has priority. Why? The answer can be found in the genealogy of the Gospel of Luke. The forefathers of Jesus are enumerated in reverse order and do not end with Adam, but with God. God is the Father of all. Why? Because we have become through him. Honouring parents also means honouring God.
First hear, then obey
"to which you live" and "the length of days and years shall increase" and thus your "days shall be extended in the land". These words want to tell you infinity in the imagery of the Bible.
When words are well chosen,we'll see a nice picture here.The day is related to the sea,both come from the same root.As far as my eye can see now über´s Sea,and yet there is no end;then the heart whispers cheerfully:Behind the horizon it goes on.So far east is away from westeternity will do me good.
We hear from the verses the sound of eternity, which echoes in the poem here. That your days may be prolonged presupposes the necessary condition, our right doing. "In the land," points to the whereabouts. Either one dwells in the house of the Father or on the new earth.
(Explanation: Day, Hebrew: Jom; Sea, Hebrew: Jam; both words are written with the same consonants, Jud and Mem. Jom -יום and Jam -ים-)
Honouring parents means acknowledging that one has become through them, as it were an image of the act of creation, and includes subordination. If parents are wrong, they are responsible to God. The limits of our obedience to parents are defined by the commandments of God.
Hearing and then obeying is a lifelong exercise for all of us, for children and for parents.
The father and mother are distinguished from the neighbour
Let us return to the question we asked at the beginning. Father and Mother of Simson a symbol of God?
Let us look at another scripture. Luke 10:27 says:
"You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and love your next as yourself.
The first part refers to commandments 1 to 5 and the second part to commandments 6 to 10. Again we take our beam scales and put on the weights. On one bowl there are the commandments that regulate our relationship with God and on the other bowl there are the commandments that regulate our relationships with our neighbor.
Right balance: To love God with all that I have and am.
This has nothing to do with rules, but expresses a love relationship. In such a relationship it means with heart and mouth: You are the most important thing to me. The Lord also longs for such an intimate communion with us.
Left weighing pan: Love your neighbor as yourself! This commandment is also quite simple. Everything good that I do for my own sake, I wish to do for my neighbor and act accordingly. Nothing of the good that I treat myself to, I would like to withhold from the other.
If the Lord says in the second paragraph: and your next as yourself, then the neighbors are our neighbors, the schoolmates, the work colleagues, etc., but not the parents. The neighbor can be anyone, but not the parents. They are and remain father and mother, they are our producers, through them we have become.
One commandment - almost five commandments together
In Mark 7 the Lord speaks and quotes Isaiah: This people honors me with their lips, but their hearts are far from me. Then the LORD said in verse 9, "You are to keep the commandment of God, that you may keep your tradition. For Moses said, "Honour thy father and thy mother," and, "Whoever curses father or mother shall die. Here the Lord combines the worship of God with the reverence of the parents and almost both together in one commandment. Jesus' reproach is directed against the Mishnah, these are the traditions of the Jewish scholars. The criticism culminates in the comparison of the gift, also called sacrifice, which a human being offered to God. The word Korban refers to such a sacrifice for God. But that man should have better provided for his parents with the money sacrifice instead of bringing it to the temple. This kind of sacrifice is an abomination to God, which is why Jesus says: "You excellently abolish the (one) commandment of God. The word commandment is here in the singular, refers to only one commandment. And of what commandment does the LORD speak? Perhaps we already suspect it!
But let us look at a similar passage before we can clearly give the answer. This time it is the Lord who answers: "You shall love the Lord your God with all your heart and with all your soul and with all your mind". This is the great and first commandment. But the second, like him, is: "Thou shalt love thy neighbour as thyself.
"The whole law and the prophets depend on these two commandments.
When the LORD says here that the whole law depends on these two commandments, then the fifth, from Exodus 20:12, depends on the first commandment, and the commandments six to ten depend on the second commandment. The LORD binds the first five commandments together, and the remaining five commandments together, and says, On these two commandments hang all the law and the prophets. And as I said before, the parents do not belong to the group of "neighbors. The fact is now underpinned. In Matthew 19 we hear his explanation:
But Jesus said, "This one: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; honour the father and the mother; and love thy neighbour as thyself.
In the above list of commandments, the commandment to honour one's parents is distinguished from the commandment to love one's neighbour as oneself. The Lord's answer makes it clear that our "neighbors" are all, except our parents. The commandment: Honor father and mother... is subordinated to the commandment to love God.
The verses of Proverbs 1:5-8, as indicated above, also indicate the closeness of parents to God's authority and promise the obedient the increase in knowledge and understanding of the intertwined speech and puzzles (puzzle).
The wise shall hear and know, and the understanding shall acquire wise counsel; to understand a saying and intertwined speech; words of the wise and their riddles. The fear of the Lord is the beginning of knowledge; the fools despise wisdom and instruction. Hear, my son, the teaching of your father, and do not forsake the teaching of your mother!
The fear of the Lord here is connected with the instruction of the Father and the teaching of the Mother. These are parents who walk the path of discipleship. The Lord is their way. This means: After Him! And so the instructions and teachings of such parents can be of best use to the child.
Father and mother represent the right comprehensively
Now another important argument, that the parents are quite suitable as a symbol for God. Simson is a judge. He is called by God and endowed with authority and the power of God. The Hebrew word for judge is שפט (Schofet). For the word judge the term -אלהים- Elohim is also used. As a rule we translate the word into German with God (Gods).
In the judge's book we find a third term. According to judge 3:15 the LORD gives the people a saviour מושיע (mo-shi-a). The sound of the name reminds us of Moses and he said in Dt 18:15:
And the LORD thy God shall raise up unto thee a prophet from among thee, from among thy brethren, like me: ye shall hearken unto him.
So we can use the following terms for Samson:
Moshia - savior- ,
Brother and of course
This Elohim was in his youth to his parents and t e r t a n. Very remarkable or not? The word "subject" finds an exciting addition below.
God warns in Exodus 22:28:
The judges - אלהים - , Elohim, you shall not blaspheme, and a prince - נשיא - (Na-si) of your people you shall not curse.
Here in Exodus 22:28 two essential nouns meet, Elohim and Nasi; and besides two verbs, blaspheme and curse, each with "thou shalt not", so: "thou shalt not blaspheme" and "thou shalt not curse". And to whom shall not the hearers curse and blaspheme? The Elohim and the Nasi.
If Samson was a Nasi, prince, and an Elohim, judge, then what were the parents?
The Hebrew word for blaspheme ארר (a-rar') means curse, curse, loathe. The Hebrew word for swearing קלל (ka-lal') means to be sharp or disgusting or to dismiss as insignificant. Both words can also be translated with curse. But what is it to swear to another?
We learn again and again from our Lord. In Matthew 5:21 we read how the LORD interprets the law: "You have heard that it is said to the ancients, Thou shalt not kill; but whosoever shall kill shall be subject to judgment.
When Jesus uses the phrase, "You have heard that it is said among the ancients," he points to the law of Moses. The Messiah here interprets the sixth commandment, "Thou shalt not kill.
He who kills shall be subject to judgment. Which judgment exactly? This question arises when one considers that the Lord is making a twofold increase here. In verse 21 he still speaks of judgment and uses the term in verse 22a again, but then in 22b he uses the word "synedrium" and in 22c he uses the expression "the hell of fire". There are three kinds of judgment, instances, as it were.
Jesus specifies: But I say to you that everyone who is angry with his brother will be subject to judgment; but whoever says to his brother, "Raka! Whoever says, "You fool," will be a slave to the synedrium. To the hell of fire will be fallen. Matthew 5:22
The verse makes clear the gravity of sin in things that already seem so small. It entails judgment. Both in verse 21 and in verse 22 the same Greek word crisis is used for the word judgment. What kind of crisis is at stake here we see after the explanation of the word "kill".
The expression "kill" αποκτεινω (a-pok-tei-no) means destroy, completely kill or kill. The term used here in verse 21 for killing is φονευω (pho-neu-o) "to be a murderer". A blasphemer and a curser are given the same judgment by the Lord, the court (crisis), as the murderer. And according to the law the crisis is final, because it says: "And whoever curses his father or mother shall certainly be killed.
We say: Anyone who has ever "merely" thrown a fool at the head of another, "has fallen into hell". The Bible therefore calls condescension towards one's parents cursing and blaspheming. This kind of speech also to our superiors, be it private or public, at home or at work, in the congregation or in society, has violated God's right. So for the balance of justice to move back to balance, action must be taken.
Let us have a look at another text:
Whoever sheds human blood shall shed his blood through man; for he has made man in the image of God.
Durch die Ermordung eines Menschen gerät die Waage der Gerechtigkeit mächtig ins Ungleichgewicht, denn die Tat wiegt schwer, sehr schwer sogar. Die Tat kann nur aufgewogen werden mit einem gleichen Gewicht und dann erhalten wir Gleichgewicht. Alle Dinge dieser Welt lassen sich ersetzen, nur das Leben nicht. Eine große Not tut sich nun auf. Wie kann die Waage des Rechts wieder ins Lot gebracht werden? Wenn wir eine Sache beschädigt verursacht haben, dann können wir sie normalerweise angemessen regulieren. Sachschäden lassen sich oft ganz leicht in Ordnung bringen, doch wer kann das Leben eines Ermordeten wiederbringen?
Bei einem Verkehrsunfall liegt i.d.R. Sachschaden vor. Kommen Menschen durch einen Unfall zu Schaden ermittelt die Staatsanwaltschaft; und stirbt einer der Unfallgeschädigten, dann muss festgestellt werden in wie weit sich der Unfallgegner im Straßenverkehr falsch verhalten hat und welchen Anteil an Verantwortung er trägt. Von einer Ermordung ist im Normalfall nicht auszugehen, der Unfallgegner hat sich daher höchstens der grob-fahrlässigen Tötung schuldig gemacht und erhält nach dem Maß seiner Mitverantwortung an diesen Unfall sein angemessenes Urteil.
Würden nun die Angehörigen des tödlich Verunglückten den Unfallgegner eigenmächtig töten, dann sind sie im obengenannten Fall Mörder. Sie vergießen unschuldiges Blut. Nur ein ordentliches Gericht darf das Unfallgeschehen beurteilen und dann ein entsprechendes Strafmaß im Urteil bestimmen, sonst niemand. Nochmals! Nur ein Richter darf das Urteil fällen.
Wenn aber der Messias wiederkommt, dann wird die Gerechtigkeit auf dieser Erde herrschen. Was der Ausdruck “Gerechtigkeit herrschen” bedeutet und wer dann herrscht, wird im folgenden Vers andeutet.
Und es wird geschehen, wenn ein Mann ferner weissagt, so werden sein Vater und seine Mutter, seine Erzeuger, zu ihm sprechen: Du darfst nicht leben, denn du hast Lüge geredet im Namen des HERRN! Und sein Vater und seine Mutter, seine Erzeuger, werden ihn durchbohren, wenn er weissagt. Sacharja 13:3
Mit dem dreizehnten Kapitel aus Sacharja befinden wir uns prophetisch im Friedensreich des Messias. In Vers 1 wird gesagt, dass in jener Zeit eine Quelle geöffnet sein wird für Sünde und Unreinigkeit. An dem Quellort kann der Sünder und Unreine seine Sünden abwaschen lassen und wird auf diese Weise rein. Auch den Geist der Unreinheit wird der HERR aus dem Lande wegschaffen. Was ist das für ein Geist? Hier wird auf den okkulten Geist angespielt, der seinen Ausdruck in der jüdischen Kabbala findet. Ein esoterisches System, dass sich den göttlichen Dingen mittels dämonischen Verdrehungen annähert, Selbstvergötterung und Selbsterlösung verspricht und dennoch immer in “geistiger Umnachtung” endet.
Zu solch einem Sohn werden die Erzeuger, das sind die Eltern, sagen: “Du darfst nicht leben, denn du hast Lüge geredet im Namen des Herrn!" Die Vater und Mutter beurteilen und verurteilen ihren Sohn. Anschließend führen sie, ohne Gerichtsverhandlung, das im Gesetz vorgesehene Urteil selbst aus und durchbohren den Sohn. Die Eltern sind hier Ankläger, Richter und Vollstrecker und eine sehr wichtige Bedingung des Gesetzes erfüllen sie ebenfalls: Jede Sache werde durch zwei oder drei Zeugen bestätigt. Wenn dieser Sohn sich nicht zur Quelle aufmacht, um von dieser Sünde gereinigt zu werden, so wird er von seinen Eltern “durchbohrt”.
Wir drehen noch eine Runde und nehmen das 6. Gebot, „du sollst nicht töten“, mit. Wir gehen zu Genesis 4. Auch damals, d.h., vor der Flut, war das Gebot, du sollst nicht töten, gültig. Gott warnt Kain. Er soll sich vor sich selbst hüten. Und so spricht Gott zu ihm und sagt: Warum bist du ergrimmt, und warum hat sich dein Angesicht gesenkt? Ist es nicht so, dass es sich erhebt, wenn du wohl tust? Und wenn du nicht wohl tust, so lagert die Sünde vor der Tür. Und nach dir wird sein Verlangen sein, du aber wirst über ihn herrschen.
You're not supposed to kill,
keep you out of it,
and not rage about your brother.
and blow fire in silence,
to make your anger race,
to get angry
and glow like that,
to the worst
in the barks of your brain
and your heart.
Bubble out the wrath candles.
Cain strikes the warnings into the wind and Abel dies; the unjust kills the righteous. Nevertheless: God does not permit revenge. Although Cain knew very well that he deserved death, God made sure that nobody was allowed to touch him.
No man has the right to slay Cain, for it says: "And the LORD said unto him, Therefore every one that smiteth Cain shall be avenged sevenfold. And the LORD made a sign unto Cain, that whosoever findeth him may not perish".
We conclude from this: The only one who has the right to kill is God. And because we see here in Zechariah 13 that the parents carry out the sentence, it points to the messianic legitimation. Jesus, who was also pierced 2000 years ago, the true Messiah, the son of David, the son of Abraham, the son of Adam, the son of God, possesses judicial power and will use it lawfully and will also delegate it to his faithful and sincere ones, as for example here to the parents.
The thumbs of the Adoni-Besek judge 1
In this context now an interpretation of an ingenious and yet simple story from the Richterbuch. Her interpretation, which is also nowhere to be found, but nevertheless true, can be understood by any child. We read from the beginning of the land seizure. In the text this is described as "going into the lot". Questions to the text are always useful and so we ask: Why is the land seizure reported in Joshua and then again in Judge 1? This question often buzzes in the back of our minds when we read the books of Joshua and Judge. Is the land of Canaan conquered twice? So far I have not found a conclusive answer with any of the "weighty exegetes". What was overlooked?
Now to the interpretation of the king of Canaan. His story is a vivid account of the Ten Commandments and how they were rendered ineffective. The king's thumbs were cut off from his hands and feet. The hands speak of our actions and the feet of our change, that is our lifestyle.
Who was this king? His name can be translated as follows: (my) Lord of Lightning. What an enlightening name. The thumbs of the hands and feet of such a king were cut off. Because he also did it with 70 kings? And why seventy kings? Who were they? To answer the questions well, must we do what again? Puzzles!
First we look for the number 70. We find it in Genesis 10. The chapter contains the so-called table of nations. The number of the listed names adds up to 70 and represents all peoples of the earth.
The Book of Judges points to the epoch after the Rapture
Therefore, their time window is quite small, their deadline set at seven years. In fact, they have only three and a half years left, because night falls in the second half of the seven years. The church of Jesus is no longer on earth. It is the last stage of a long foreign rule that is symbolically described with the 70 years of Babylon. The Jews must conquer the land of Canaan for themselves in three and a half times. It is the conquest of spiritual things, which at the end of the night, when the dawn brings healing, then become visible for all the world.
In Judge 14, Samson grants his comrades seven days to solve the mystery. The comrades stand for the Jews. After three days they realize that they cannot solve the riddle. The first three days stand for the time in which the Messiah had personally spoken to the Jews. That was 2000 years ago. The three days symbolize the first half of seven years, i.e. three and a half years. God speaks to each one two or three times. The second time, the first three and a half years of the last week of Daniel, the Messiah speaks from heaven directly to the Jews. The first three and a half years, that is the time of the Messiah on earth, and the first three and a half years of the last week of Daniel are also seven years. Therefore Paul writes: "See to it that you do not reject him who speaks! (Jesus in verse 24)
For if those who rejected him who gave the divine sayings on earth (that was at his first coming 2000 years ago) did not escape (from the wrath of 70 A.D.): how much more we not (today) if we turn away from him who speaks from heaven! (His speech today is indicated by the so-called Sermon on the Mount, which prophetically alludes to his speech today.)
Now Job says: "But in one way God speaks and in two, without one noticing it. Job 22:14
Behold, God does all this two or three times with the man, to turn away his soul from the pit, that it may be enlightened by the light of the living. This is what God says to a man whose name means "hated". This is how many Jews feel, hated by Christians. But what does the text say? God wants to enlighten them with the light of the living, the true Christians who know that they are loved by God and meet all people in this love: the Jews first and also the Greeks.
God speaks in one way and in two? What does that mean?
The linguistic expression "in one way" indicates the Trinity of God, the Father, the Son and the Spirit, for the word "one" is echad in Hebrew and indicates a composite unity. And "in two" refers to the Tanakh and the HaBerit HaChadashah, which are the two rivers in Mesopotamia, the land of the Old and New Testaments. Father, Son and the Holy Spirit speak with one voice there. And no one can explore the springs, spy the depths of the waters with his mind. Only the Spirit of God explores the depths of God.
The secret of the Adoni-Besek - first interpretation -
Who's the king now? Satan! The text reads: "Then said Adoni-Besek: Seventy kings, whose thumbs of their hands and feet had been cut off, read on under my table.
Question: Does the text tell us who cut off the thumbs of the kings? No, he does not say. We have to close this gap ourselves. In the first variant, our interpretation, it is Satan, the Antichrist and the false prophet.
They have then (in the future) taken away the whole law of the Lord from everyone, for the thumbs represent the two commandments on which the whole law depends. The Anti-Christ, also a "king", will do this radically and with all violence. He will force everyone to worship the idol of Revelation 13:15. With this he cuts away, now figuratively, his right thumb, which represents the first commandment "I am -alone - Yahweh, your God". Those who refuse to worship the image are killed, and the false Jesus cuts off his left thumb, which represents the sixth commandment: Thou shalt not kill.
Adoni-Besek terrorizes the governments of the world in such a way that he cuts off all the kings of the earth, those are the 70 thumbs, both hands and feet. The hands speak of our actions and the feet of our change, of our ethical-moral way of life.
The Anti-Messiah, very kind at first, looks like a little lamb: innocent. But he is a liar. He denies God and thereby cuts off his right thumbs; at the same time he makes himself God. He speaks of peace, soon begins to persecute and kill those who believe in Jesus, and at the same time separates his left thumbs from his hand and foot. All the thumbs of his hands and feet, figuratively speaking, he had already cut off himself before the Messiah completely cut him in two at his apparition. (Matthew 24:51)
We remember Matthew 22:38, the two commandments on which all the law hangs? The thumbs are the symbol of those two commandments.
Are the thumbs and the two commandments the same?
"You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment" - right thumb. But the second, like him, is: "Thou shalt love thy neighbour as thyself" - left thumb. The whole law and the prophets hang on these two commandments.
The Greek word hang, kremannumi -κρεμαννυμι-, actually means hang. What do the commandments hang on? They hang on the beam scale of the right.
Just as Adoni-Besek completely rejected the Word of God, so did the 70 kings, under duress, but they did it and that counts. Therefore, Adoni-Besek represents one or all three persons from Revelation: the Anti-Christian, the false prophet, Satan; all three have completely rejected the good law of God. I am inclined to identify him primarily as the Anti-Christian simply because he is the King who makes himself the object of worship. But behind him is an even greater king: Satan! This description also applies to him. - Satan has always stood behind the kings and lands of the enemies of Israel - even the false prophet has the same evil traits.
The Adoni Besek who died in Jerusalem gives us an indication of Golgotha. There Jesus Christ defeated the king of Canaan, Satan. And how this victory happened is told to us veiled by the story of the judge Ehud; and of course also in the New Testament.
The battle that is described here and in the other judge's narratives is always also a spiritual battle. Visible disputes always find an invisible spiritual equivalent.
The hands and feet symbolize our actions and our way of life. Without thumbs we are crippled. We are severely handicapped in our walking and therefore hard to use. Without the two commandments, of which the Lord speaks in Matthew 22:38, we have completely departed from the word of God, because the whole law depends on these two commandments. The Lord calls the part of the ungodly leaders that twist the law viper's brood. They are the sons of the serpent. The commandments of which they speak bear their anti-Christian or anti-Messianic character already in the germ.
The statement of a Jew that commandments 6-10 apply to the nations and commandments 1-5 to Israel are thus taken ad absurdum. So Israel and the nations are to go "crippled" through the world? The balance of justice for both will be forever misaligned.
The deeper secret of Adoni-Besek - second interpretation
The story of the king of the Canaanites still holds a secret. Only again a short explanation. In Revelation 19:10 the angel says, "The Spirit of truth is the testimony of Jesus. Who is meant by spirit? This is the Holy Spirit, one of the three persons of the Godhead. God cannot lie and deceive; he is truth. This is also witnessed by the Son of God himself when he says, "I am the way and the truth and the life. John 14:6
In another passage all three persons, the Father, the Son and the Holy Spirit, are mentioned in one verse: But when the administrator, (God the Holy Spirit), whom I (God the Son) will send you from the Father (this is God the Father), the Spirit of Truth, who proceeds from the Father, has come, he will testify of me.
All three persons are involved in the mission of the administrator. The Son sends the Spirit that proceeds from the Father. There is only one central theme that the Spirit brings: Truth! Who or what is the truth? Jesus says: I am the truth. The truth is the Son of God. The whole Holy Scripture speaks truth, speaks of the Son. This is the testimony, the written description, of Jesus Christ.
Where Jesus obviously speaks for Himself, we have no difficulty in recognizing Him. But where he comes veiled it becomes more difficult; where he hides we do not see him. To recognize the Son we have to look for his hiding places and unlock them. Children love to play hide and seek, don't they? I mean, even the children of God love to seek the hiding places of their Lord.
The unwanted hiding place of Adoni-Besek
Let's read the lyrics:
And they found Adoni-Besek, and fought against him; and they smote the Canaanites and the Perizzites. And Adoni-Besek fled; and they chased after him, and seized him, and cut off the thumbs of his hands and his feet.
And Adoni-Besek said, Seventy kings, whose thumbs of their hands and their feet had been cut off, read up under my table; as I did, so God rewarded me. And they brought him to Jerusalem, and he died there.
If the soldiers of Israel found Adoni-Besek, then they must have sought him first, or not? And where did they find him?
They continue to fight against him. Only against him? After the disputes, how long after that is not said, they beat the Canaanites and Perizzites. What does "beat" mean? And who are the Canaanites and Perizzites?
The king flees, but Israel pursues him, reaches him and arrests him. Immediately after he is captured, they cut off his thumbs from his hands and feet and bring him to Jerusalem, where he dies.
Here, as so often in Scripture, we have an allegorical pattern. Two people are described by the veiled speech about King Adoni-Besek. Only in the allegory is it possible to write with the same words about two so different persons.
The Antichrist has already been unveiled above. Now the interpretation of the allegory follows the Messiah. It does not happen arbitrarily, but with the help of our learned way of working: we puzzle.
And they found the Adoni-Besek and fought against it;
often the Pharisees and scribes have argued with the Lord
and they beat the Canaanites and the Perizzites.
We often associate the Canaanites with evil people, but when we look at the meaning of the word, the Canaanite dictionary explains: "Merchants who went through the country with their caravans and sold their goods. The Perisites were inhabitants of an "open country". This meaning also sounds positive, even if too much openness is a danger. The merchants and inhabitants of the open country are beaten. If we are in the realm of the allegorical narrative, the beating can be understood both literally and figuratively.
nd Adoni-Besek fled;
How often did the Lord escape from the pursuits of his enemies, from those who secretly planned his death and increasingly publicly demanded it?
and they chased after him
On the night of betrayal everything had to go very quickly, because the fine elite wanted to celebrate Passover and not get their hands dirty at the festival.
and seized him:
Jesus arrested in the Garden of Gethsemane.
and cut off the thumbs of his hands and feet.
Grounds for accusation: He makes himself equal to God - right thumb - first commandment. They kill him, left thumb - sixth commandment - away. The Pharisees are guilty of the whole law, because they denied the deity of Jesus and killed him. They cut both their thumbs off on their hands and feet.
But what about the king's thumbs? How and above all who cut them off figuratively?
An important question that only the scene in the courtroom can explain to us. To convict a criminal you need witnesses.
In the case of Jesus many false witnesses appeared, but they, the judges, found none among them who could have become dangerous to the accused. Then it says in Matthew 28, verse 60:
Finally, two false witnesses came and spoke: He said: "I can break down the temple of God and build it up in three days.
The drama hurried to its climax and the high priest to the accused:
Do you answer nothing?
What do these testify against you?
But Jesus was silent.
And the high priest lifted up and said to him, "I beseech you by the living God to tell us whether you are the Christ, the Son of God!
Jesus said to him, "You said it. But I say to you: From now on you will see the Son of Man at the right hand of power and come upon the clouds of heaven.
And the high priest rent his clothes, and said, He hath blasphemed; what need we witnesses? Behold, now have ye heard the blasphemy. And what do you think? But they answered and said: He is guilty of death.
The false witnesses are seductive witnesses, evil men with a hidden motive. Sneaky servants and the high priest realize: "In three days".
The three days indicate a dry spell. Whenever the expression "in three days" is used, they speak of fasting, toil, need, hunger, sickness, plague, darkness. Sword and death.
Had the accused not said about three years ago: "An evil and adulterous generation desires a sign, and no sign will be given to it but the sign of Jonah the prophet. For as Jonah was three days and three nights in the belly of the fish, so shall the Son of Man be three days and three nights in the heart of the earth.
Jesus had answered all the questions with silence until the high priest appeared. Only when the chief judge summons him, that is, puts him under oath, does the accused make a brief statement.
Why did Jesus remain silent until this moment? He knew their intentions, for he reproaches them: If I told you (that I am the Messiah), you would not believe. It was pointless to answer the Synod, so Jesus gave the reason for his silence and said, "You would not believe! He continues: But if I asked, you would not answer me. Why would the venerable judgment not answer? They had already made their verdict, and they had done so unanimously. If one of those present had stood up as a witness for Jesus, it should have been judged in favor of the accused, but that had been ruled out from the beginning.
The high priest felt threatened in his position as chief priest and chairman of the supreme court when he realized that the accused wanted to demolish the house and build a new one. And so he took recourse to the only means left to him, putting Jesus under oath: I beseech you by the living God to tell us whether you are the Messiah to the Son of God.
The high priest knew from the Old Testament that the Messiah is the Son of God. Psalm 2:7: I will speak of the decision: Yahweh has spoken to me: You are my son, today I have begotten you. Proverbs 30:4: Who ascended into heaven and descended? Who gathered the wind into his fists? Who bound the waters in a cloth? Who has raised up all the ends of the earth? What is his name, and what is the name of his son, if you know it?
Jesus answers him because, as always, he kept the law. With the answer: "You have said it, Jesus throws back the ball "Son of God" and speaks of himself as the Son of man. The judge rages, tears his clothes and shouts, "He has blasphemed! And he cut off the right thumb of the LORD: This is not my God, I will not serve him with all my heart and all my mind and all my strength. Then he asks, "What else do we need witnesses? Witnesses for what? To formally determine the verdict. The last question is addressed to the Synedrium: What do you think? But they answered and spoke: He is guilty of death. They cut off their left thumb: "Thou shalt love thy neighbour as thyself.
All the judges of the synedium are guilty of the whole law. By rejecting Jesus as God, they cut off his right thumb, and by rejecting him as their neighbor, they cut off their left thumb.
Then Adoni-Besek said: "Seventy kings, whose thumbs of their hands and their feet had been cut off, read up under my table;
under the table points to the Phoenician, who, like a little dog, is picking up the crumbs of bread. She hungered for the bread of the Messiah. Jesus cut off the gods of the nations, right thumbs, and killed them, demons including Satan. Let us recall the question asked in the passage of the first interpretation, "Does the text tell us who cut off the thumbs of the kings? Again, we must answer No. Here, too, we have to fill the gap ourselves.
as I did, so God rewarded me.
What did the Adoni Besek do? Another gap text. How did the Lord live and act? He has always done the good thing. No injustice could be caught from his mouth, his lifestyle was impeccable.
We find the actual gap text in John 17:4: I have glorified you ... Verse 5 And now you, Father, glorify me with yourself with the glory that I had with you before the world was. So God rewarded him? He also enjoys the fruit of his sufferings (Samson eats honey).
And they brought him to Jerusalem, and he died there.
After the high priestly prayer, the Lord goes into the garden, is arrested there and taken away to Jerusalem. He will be interrogated, condemned and executed. And again a gap text. How did the king die? We are not told, because we have to close this gap ourselves. The king of the Jews died on the cross at Golgotha, through the hands of wicked men whose feet hurried to shed innocent blood with their hands.
The story of Adoni-Besek is a piece of the hidden manna, the bread that comes from heaven; this is my Lord my God, Jesus Christ.
And his father and his mother said unto him, Is there not a woman among the daughters of thy brethren, and among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said to his father, "Take this one from me, for she is right in my eyes.
The question of the parents is to be interpreted as follows: It is a rhetorical question, for God the Father well knew that there was no woman of the circumcised of whom Samson could have taken a wife. The people of Israel are seen as the other nations, so God says in Judge 2:20:
Then the anger of the Lord was kindled against Israel, and he said: "Because this nation (Hagoi haseh - הגוי הזה-) has transgressed my covenant, which I commanded their fathers, and has not obeyed my voice, I will henceforth exorcise no one before them from the nations which Joshua left when he died to try Israel through them, whether they will watch the way of the Lord, to walk as their fathers watched over them, or not.
The word "Goi" usually refers to the nations and not Israel. A goy can be anyone, but not a Jew. God uses the term for the people to show them: You have become like the other nations. After 40 years of Philistine rule, they were hardly or not at all distinguishable from the others, the uncircumcised. uncircumcised in heart and ears.
"Really no woman of the circumcised? In the words of the Father his compassion resonates, for there was no sincere woman any more and God knew that. If we apply the tragedy to the life of Samson, we see: All the daughters were uncircumcised, both of the Philistines and of the Israelites. God's people, after 40 years of Philistine rule, were inherently fully adapted to the lifestyles of the foreign peoples. Samson's tragedy: There is no woman he could have taken from the sons of Israel. What distress for Samson and, transferred to our time, what distress today ...
And that the Father says: "among all my people", reveals the love of God for us human beings, for all are his people. He created them. The Father, like the Son, wants to put the Philistines in the first state, that is, sinless and in communion with God, so that the Lord can say: They or he are right in my eyes, for they are sincere to me. They have known their sinfulness, confessed their guilt and given me their heart.
Another question resonates in the question of the Father: How can we change the status of the uncircumcised? for she, the Philistine, is "right" in the eyes of my Son; his eyes are the eyes of a lover.
Soon father and son agree: A problem solver must come! And so the son takes over the task and says in something like this: "I'll settle the matter! I bring the scales into balance. We recognize the goal of the dialogue at the end of the story.
This is where the look into the sky ends. The focus is now on the earth. The Son of God visibly steps into action.
But his father and mother did not know that it was from the Lord; for he sought an opportunity in the Philistines. And in those days the Philistines reigned over Israel. פ
The fourth verse demands a mental leap from us. We must leave heaven, for the first act comes to an end. As the curtain begins to close, we hear Samson shouting: "Take this one from me, for it is right in my eyes. The curtain closes.
When the curtain opens again we look at a changed scenery. First we will see Simson alone and then his parents and other people. At the beginning, the protagonist stands on stage without father and mother, because the focus of the story is on him, the son, as the seeker. And what is he looking for? He is looking for an opportunity, a chance, says the Hebrew text, to get the Philistines within earshot.
But before we continue, we need some background information.
1 What did the parents not know?
2 What does the letter attached to the fourth verse stand for?
! In the allegory individual parts can often be interpreted in several directions, but we must not interpret arbitrarily. Where we find only one meaning, we do not desperately look for a second. We orient ourselves solely by the texts of the Bible.
What did the parents not know?
In Hebrew there is no word for parents, so the phrase "father and mother" is used. The separate mention is therefore helpful for our interpretation. The father did not know that Mary was visited by an angel, received a miraculous message, and how she had become pregnant. Mary did not know when the (creative) power of God reached her and when the Holy Spirit overshadowed her and she became pregnant in this way.
Just as Samson's mother received the news through an angel that she would soon become pregnant, so did Mary, Jesus' mother.
In the sixth month, however, the angel Gabriel was sent by God to a city of Galilee, named Nazareth, to a virgin who was engaged to a man named Joseph, of the house of David; and the name of the virgin was Mary. And the angel came in and said to her, "Greetings, pardoned ones! the Lord is with you; you are blessed among the women! But when she saw him, she was astonished at his word, and thought what a greeting it was. And the angel said unto her, Fear not, Mary, for thou hast found grace in God: and, behold, thou shalt receive in the womb, and bear a son, and thou shalt call his name Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give him the throne of his father David; and he will reign over the house of Jacob into the ages, and his kingdom will be no end. And Mary said unto the angel, How shall this be, because I know no man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee; wherefore the holy thing which shall be born shall also be called the Son of God. And behold, Elizabeth, your relative, is also pregnant with a son in her old age, and this is the sixth month with her, which was called barren; for with God no thing will be impossible. And Mary said, Behold, I am the handmaid of the Lord; let it be done to me according to thy words. And the angel departed from her. Luke 1:26-38
Joseph, Mary's husband, was completely unsuspecting until that night when God appeared to him in a dream and clarified the facts.
But the birth of Jesus Christ was so: When Mary, his mother, was betrothed to Joseph, she was invented pregnant by the Holy Spirit before they came together. But Joseph, her husband, being righteous and unwilling to show her off in public, intended to secretly dismiss her. But as he considered these things in himself, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, son of David, fear not to take Mary your wife unto you; for that which is begotten in her is of the Holy Ghost. And she shall bear a son, and thou shalt call his name Jesus: for he shall deliver his people from their sins. All these things were done, that what was spoken of the Lord might be fulfilled by the prophet, who says, "Behold, the virgin shall be with child, and bear a son, and they shall call his name Emmanuel," which is translated, God with us. But Joseph, awakened from sleep, did as the angel of the Lord had commanded him, and took his wife with him. Matthew 1:18-14
Even Mannoh was completely unsuspecting. It was only through his wife's report that he learned of his encounter with a man.
Simson's father did not know:
who spoke to the woman;
when the woman was spoken to;
what to do;
what kind of right the son proclaims;
the name of the ambassador;
that it was the angel of Yahweh;
to whom he later sacrificed.
Only when the angel of Yahweh ascends to heaven in the fire of the sacrifice does he recognize him and say, "We have seen God!
About the time after that is said about the two women:
And the woman gave birth to a son; and she named him Samson. And the lad grew, and Yahweh blessed him. Judges 13:24-25
And it came to pass, when she was there, that her days were fulfilled that she should give birth; and she gave birth to her firstborn son, and wrapped him in diapers, and laid him in a manger, because there was no room for her in the inn. Luke 2:6-7
Unique things have happened through the Spirit of God. Soon after the angel's message Mary was overshadowed by the Holy Spirit and so the procreation of the Messiah is a miracle. The procreation did not take place through a sexual act, as the ignorant put it in the way of Christian doctrine. And the angel Gabriel, who tells Mary that her relative Elisabeth, although very old, is also pregnant in the sixth month, tells us that God does the miracle.
We are already reading from Sarah that an eighty-year-old can become pregnant. Here, too, God intervened in a mysterious way. Should the ignorant in this case also make other statements, then we may dispose of their pamphlets calmly, because both Sarah and Elisabeth were too old to have children and God's promise was aimed at this. The Lord demonstrates yet again that he is a God who does miracles.
The miracle of Elizabeth corresponds to the miracle of Sarah and
the miracle of Mary corresponds to the miracle of the woman Manoah.
The word "miraculous" was already used before the birth of Samson. It indicates the miracle of the Incarnation of Jesus. Judges 13:19: Then Mannoah took the kid goat and the meat offering and offered it to the Lord on the rock. But he acted "wonderfully," and Mannoah and his wife watched.
What kind of becoming is it?
We find the word wonderful, Hebrew pili' or paliy (פלאי or פליא) twice in the Bible. It is a Dis-Legomenon, i.e. it is said twice because it occurs twice in the Bible. The first time in Judge 13:19 and the second time in Psalm 139:6. Just as Samson points to the Messiah, so also the speaker in Psalm 139 points; and in the Psalm it is quite obviously the Messiah, because who of the people can take wings and fly up to heaven? Who can lay himself down in Sheol and know, I mean here absolutely know, that God is also with him there? Only the Messiah. Jesus was not created like us, but made (Hebrew: palah - פלא -). The word "made" has the same consonants as the word "miraculous", but it affirms, and now comes the difference to us humans, that the Messiah was made differently "in a different way" (made). At the same time, the Hebrew word points to its difference with creation. In addition, the text reveals that the Messiah was from eternity: "For you possessed my kidneys.
The kidneys are to be understood figuratively and point to the spirit and to the soul. They are the invisible parts of man that are within, that are within. Yahweh possessed this interior before eternities. The word palah appears seven times in the Old Testament. The number seven stands for perfection. Let us have a brief look at the passages. The corresponding German word for palah is printed in bold.
Exodus 8:18 or 22; depending on the number: God will separate Gosen by his people dwelling (no dog flies).
Exodus 9:4 God makes a difference between the cattle of Israel and the cattle of the Egyptians. The beasts of Israel shall not die.
Exodus 11:7 The difference: the tongue of the dogs is sharpened only against the Egyptians.
Exodus 33:16 And how shall it be known that I have found grace in thy eyes, I and thy people? Not because thou goest with us, and we are separated, I and thy people, out of every people that is on the face of the earth?
Psalm 4:3 Know that Yahweh has separated the devout from Himself. Yahweh will hear when I call unto him.
Psalm 17:7 Prove wonderfully thy goodness, which by thy right hand save them that mourn thee from them that rise up against them.
Psalm 139:14 I praise you that I am made in an amazing and excellent way. Your works are marvelous, and my soul knows very well.
All the texts speak of the difference God has made. We can also use the word segregation for this. What is the segregation? Psalm 139:17 makes it clear. Just as the Son was from eternity, so also we have our origin in God, for we were born of God. We have eternal life, live without end. The only but important difference to the Messiah must not be forgotten: We are creatures and have a beginning, Yeshua lives from eternity, without beginning without end.
Perhaps it has attracted attention. In point four, Exodus 33:16, a people from all nations is spoken of. This is the people of their property. Christians from all nations: from the Jews or Greeks, from the Egyptians or Assyrians, from the USA or Germany, South Africa or Libya, Japan or China; from all nations. God segregates. It is strange, after all, that Moses already says: "Your people have been segregated, from every people, as it is today.
Time is running out. The prophetic timer is just before 15:00. Nor can anyone who turns to Jesus Christ belong to this special people; after that heaven is closed, the birthright is forgiven. (On the subject of the birthright, see the video: heres-sereach:
Summary of the
Joseph, Mary's husband, did not know anything about the angel's appearance, the content of the message, or when God's messenger appeared to his fiancée. Only when it became apparent that Mary was pregnant did God intervene and explain it to Joseph in a dream. Mary also could not explain to anyone how and when the Holy Spirit overshadowed her. One day, however, she notices of herself: "I am pregnant.
This was God's opportunity that he sought and pointed to the sentence: "When the time was fulfilled. The word "fulfilled" says that the time was ripe to send the Redeemer and restore the balance of justice in Timnath.
What does the letter attached to the fourth verse stand for?
As already explained under the menu "stylistic devices", the letters Pey and Samech are highlighters. The Pey פ stands for the second born "Peres" (Heres). The Samech ס for the firstborn "Serach". The first-born receive a double inheritance and that consists of heaven and earth. The second born receives a share and that is the earth. The fact that Pey is attached to the fourth verse confirms the prophetic interpretation. It is the time after the Rapture, after the removal of the Christians from the earth. This will be a day that will never end, a day when joy is great, yes, it cannot be described in human words. This is the day the Lord has made for His own, and they will be with Him forever.
But the Messiah does not want to give up those who are left behind and so he sets out a third and last time to save.
While I am describing Pey and Samech here, I receive a disturbing message by telephone. The message is:
On that day there will be five cities in the land of Egypt that will speak the language of Canaan and swear by the LORD of hosts. One will be called the city of Heres.
Prophetic meaning of the text
Egypt symbolizes the entire earth;
the five cities symbolize the homes of the Jews, the diaspora of the 12 tribes;
the language of Canaan stands for the Hebrew language;
That they swear by Yahweh points to the adherence to their own interpretations, the Mishnah.
Why is the city called Heres? Its name indicates my consternation. Heres stands for Peres, for the first-born after the flesh, like Esau; but he has exchanged the birthright for "the red. Attention! In the text of the prophet Isaiah, chapter 19:18, we read about the dramatic change. It can only be recognized and understood through the Hebrew text. Judges 2:9 says, "And he was buried in the land of his inheritance, at Timnath-Heres in the mountain of Ephraim, north of Mount Gaash.
The word Heres is written here as follows (from left to right): חרס
The word Heres in the prophet Isaiah follows another cry: הרס
The difference between the two words is hardly recognizable to us, but if we look closely, we discover that there is a gap in the left corner of the word Heres of Isaiah. Did something break? Well, in the Isaiah text the letter Hey is used and not the Chet, as in Judge 2. Therefore, if you will, something has actually been destroyed here. The Heres from Isaiah, with the Strong No. 2041, means: destruction and overthrow.
Who or what causes the overthrow and in what matter? Who or what tears everything down and destroys it? And what is torn down?
The text describes the time after the Rapture. The congregation of Jesus is no longer on earth. The Christian testimony is on the ground. The leader of Rome will enter into this gap and bring another gospel, behold: Epistle to the Galatians. He is the false Christ, who instead of Jesus Christ presumes things that are only due to the Lord. At the same time, the 144,000 will preach the gospel.
And Samson went down to Timnath with his father and with his mother.
The Messiah seeks an "approach", an opportunity. His first public contact with the people. Jesus is 12 years old here when he comes into conversation with the elders and scribes.
And his parents went to Jerusalem every year on the Passover. And when he was twelve years old, and they went up (to Jerusalem), according to the custom of the feast, and had finished the days, on their return the boy Jesus remained in Jerusalem; and his parents knew not. But when they thought that he was with the company, they went a day's journey, and sought him among relatives and acquaintances; and when they found him not, they returned to Jerusalem, and sought him. And it came to pass after three days that they found him in the temple, sitting among the teachers, listening to them and questioning them. But all who heard him were overcome with his understanding and his answers. And when they saw him, they were astonished; and his mother said to him, "Child, why have you done us so? Behold, thy father and I have sought thee with pain. And he said to them: What is it that ye have sought me? Did ye not know that I must be in what is my Father's? And they did not understand the word which he spoke to them. And he went down with them, and came to Nazareth, and he was subject to them. And his mother kept all these words in her heart. And Jesus increased in wisdom and in greatness, and in favor with God and men. Luke 2.
Some words, phrases and facts that occur in both texts, both in Judge 14 and in Luke 2:
Father and mother go together with the son
the parents didn't know
he goes down with his parents
God blesses the boys, both Samson and Jesus.
both sons have an encounter with the great ones (the full-grown lions)
And when they came to the vineyards of Timnath, behold, a young lion roared to meet him.
Points to Luke 2:51 And he went down with them (father and mother), and came to Nazareth.
When the 12-year-old Jesus is on his way to Jerusalem with his parents and they go to Nazareth together afterwards, then the event with the lion falls into this lifetime. The word "vineyards" is in the plural. A vineyard always symbolizes wine and speaks of joy, prosperity and celebrations, especially for a wedding feast. That the lion roars towards the 12-year-old stands for many things, because the word lion also stands in the plural, Hebrew Arajot. The roaring lions interpret:
on his growing up;
to the scribes in the temple (the vineyard of God);
to the joys of life; to them belong:
work - own vineyard,
marriage - own vineyard,
the family - own vineyard
the lust of the eyes,
the lust of the flesh,
the arrogance of life.
All these lions roar from the many vineyards of this world - Timnath - towards the young lion, Hebrew Kephir.
! Note: The time of growing up is discussed in more detail in the script "Interpretation".
The expression: young lion, Kephir, directs the focus to the youth time. The roar of the big lions against the small one runs through the whole life, because the way of life of the people was clouded by various things. What the youth heard and saw was not pleasing to the Lord in many ways. From the religious outward appearances to the non-observance of the Ten Commandments. In addition, there is the tyranny of strangers who imposed other rules on the people of God. In Jesus' time it was the Romans, Samson grew up among the Philistines. Both Romans and Philistines ruled with a hard hand. They violently threw down any resistance. In this field of tension the judge (of the whole earth) grows up.
The "roar" of the lions intensifies the tensions that build up in the kephir. Neither Samson nor Jesus lived in a protected special room. They were tried in everything, just as we were. But only the Messiah, Jesus Christ, was without sin; he did what was right in the eyes of God. His life pleased the heart of the Father. From within he was always honest, just, gentle, humble, friendly. Sin was not in him. A true Nazirite -Nasir-.
Lion and goatling
The lion forms a contrast to the little goat. While a small lamb is cute, pure and innocent and moves without aggression, the lion is painted as stormy and roaring before our eyes. The lion threatens the little goat. He tries to frighten the little lamb by trying to intimidate it, because it is said: "They have opened their mouth against me, like a tearing and roaring lion. Psalm 22:13.
What does the Messiah do?
He prays: Save me from the lion's mouth! Yes, you have heard me.
As a man he lived a life dependent on his father. This included constant prayer, talking to God. It is not necessary to constantly get down on one's knees to pray, but it is necessary to have an everlasting dialogue with the Lord Jesus. And how does God respond?
And the Spirit of the Lord came upon him, and he rent him as a kid is rent, and he had nothing in his hand. And he did not tell his father or his mother what he had done.
God answers by sending the Spirit. Now the young lion roaring at him and the little goat are young animals. Why are two young animals mentioned here? I mean, first of all the focus should be on their same age. The little goat meets the young lion. Their meeting comes abruptly. Objectively seen, an argument is about to break out that only the lion can win. An unfair fight, which the little buck can only lose. The little buck against the lion. Many see in Simson the strong man, who takes the lion in the pincers and tears it apart. Nobody thinks that it is the little buck that tears the lion apart.
For our hero tears the one who would tear him, the little goat, under normal circumstances. And that is the miraculous thing about the statement: "How to tear a little goat.
What many do not yet see is that there are many fights, for the word Arajot stands for many lions; and yet it is only one. It is always the same predator that roars from time to time. The lion reacts to many sensations. The vineyards always make the animal growl, moan and lament. Even when the noise fades away, when the eyes alone go for a walk, it rumbles in him, nobody gets to see it.
Simson didn't tell his father and mother about it because of this, too. In the New Testament the mystery is deciphered for us.
Now that Christ suffered for us in the flesh, you also arm yourselves with the same meaning; for he who suffered in the flesh rests from sin. 1 Peter 4:1.
The heart of the riddle beats for its purity. And so the spirit of the Lord came upon him and gave our protagonist sufficient strength. And so our hero could rend the lion with nothing in his hand. It was an inner struggle that the parents could not see.
What does Peter want to tell us with the word "arm", Greek "hoplizi" (Strong no. 3695 οπλlιζω)? It only becomes clear through the Greek root of the word. We should resort to a tool (Greek hoplon) that "lets us be busy" with spiritual things that distract us when the lion roars.
And what does it mean in the flesh? In the flesh means in this context: in the human body. And what has the Lord suffered? He made an experience that we all experience. It begins with puberty and often only ends with the death of the flesh. It awakens as a strong force that we call attraction. It is not the force of gravity, although it would be very good as an example, but it is the force between the sexes. Peter's instruction is: so arm yourselves, use spiritual aids and not the hand. The Spirit of the Lord came upon Samson and Samson could answer with the Word of God, because he was well instructed by his parents.
With the same mind" Peter wants to say: "Focus your eyes, your ears, your taste, your touch and your feeling on spiritual things; then you too will tear the lion apart with nothing in your hands.
The word "tearing" means splitting or separating or tearing; but it also means tearing, for tearing tears of heart indicate a tear that seems to cut through our deepest layers of the soul. As children we said playfully about the emerging tree resin: The tree weeps! Why? Someone scratched the tree!
But the word "tearing up" still has a meaning: blame, reproach. Is it not the case that we then blame ourselves for what we have done?
When we tear the lion apart, we rest from sin.
And if we have not rested, then John says: If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
If our Messiah has "suffered", the word points to the "sensation" that is felt and experienced, then after the victory over the lion he still has clean hands. We note:
Whether the lion is applied to the tense time of youth or to the rulers of the Jews, whether we take the rulers of the Philistines or the Romans, we must always admit: Nothing evil was in his hands.
And he went down and spake unto the woman, and she was right in the eyes of Zimson.
And Samson went down the third time to Timnath. The first time he saw the Philistine in her lost state, returned to the father's house and told his parents that he wanted to marry the Philistine. The second time, father, mother and son go to Timnath together. The third time, Simson goes alone again and states again: "She is right in my eyes. How does he know that she is sincere? Quite simple: He talked to her or to stay very close to the text: He talked to the woman. Obviously she opened her heart to him, because after he has "turned back" from his long and long journey, he finally intends to marry the Philistine.
From what is Samson reversed? Or where is the son the other way round? I think that this alludes to the faithful remnant, which is the other way round. And where did they go? After 2 days, according to the prophet Hosea, he will revive his people and they will return to Jesus. When this happens, someone comes to them, because in the tenth verse it says: "And his father went down to the woman. This addresses an important fact of the New Testament. Jesus says in Matthew 11:27: ... Nor does any man know the Father except the Son, and to whomsoever the Son will reveal him (the Father). Then also the Philistine can say like the prophet Elisha: Awi - אבי - My father. (See the script "Elijah and Elisha".
When Samson speaks to the heart of the Philistine for the third time, he cannot help but tell her about his father, because Samson wants his future wife to meet this friendly Lord. And because the groom almost raves about his father, a spark jumps over to the feelings of the Philistine and she starts to love her father-in-law.
And he returned after some time to take them, and he turned to see the carrion of the lion, and behold, there was a swarm of bees in the body of the lion.
It will be a long and exhausting way back, but it is worth it, because Samson wants to marry his concubine. On the way to her he turns and enjoys the house of the bees that they have built for him and he enjoys the fruit of his suffering. These are not only the sufferings of the Messiah on the cross, but also the sufferings of a bridegroom who can hardly wait to take them, that is, to marry.
Now some readers will certainly ask themselves the question: Why a concubine? A whole section is dedicated to this topic.
How much time has passed since the first coming of the Messiah? 2000 years! The fact is undisputed. Jesus came 2000 years ago. If one adds the years from Adam to Christ, then we come to a period of about 6000 years. Because now the seventh millennium is reserved for the 1000 year kingdom of peace, we must assume that we have arrived at the end of the days of this age. Samson comes back "to take them". His return is closely connected with what is told now, because Simson makes a small detour, "he turned off". Simson takes time for the short detour "to see the carrion of the lion". And what does he see? "Behold, a swarm of bees was in the lion's body."
During the day the bees flew out and in from the "dead corpse". This is what the industrious insects have in common. As soon as the day temperatures rise by the sun - Simson - over 10° Celsius, they fly out. Their flight time begins in spring, Hebrew Aviv. And from about April to about August, the workers are steady collecting. Should the sky ever be cloudy, they still orient themselves by the sun, because bees can see polarized light and thus recognize the position of the sun. Their entire flight time also describes approximately the period of the barley and wheat harvest.
Now, at what time of day did Simson go to the dead lion? In the text we read: and see, a swarm of bees was in the body of the lion ... If the swarm of bees is in the body, but then only because the day ran out and the day's work was completed and the sun shortly before its setting. Without a protective suit Simson took out a honeycomb. The bees know their beekeeper after all. They would go to the body of a thief and pester him to drive him away. But the two bears in Elisa's story won't let themselves be deterred from getting to the honey and destroying the hive.
Samson comes in the evening, when the days get longer and the nights cooler. (This is the time of the disciples who went to Emmaus.)
A dead animal can never serve as a dwelling for bees unless the carrion is used as a metaphor for the Messiah who is thought dead by the Jews; and not just dead. It is the word carrion that causes the reader to feel disgust and to feel how the Jews feel. Their disgust and their abysmal disgust stem from disregard and contempt for the Messiah. Guilt, shame and bias also resonate constantly. Those who disgust turn away from the object of disgust. Further visible reactions are sniffing, spitting and uncontrolled anger and much more. Their disgust was instilled and passed on to the next generation. How can such a learned behaviour be cured?
Honeybees never build their house in a dead animal, but in the cave of a tree. A pleasant smell rises from the wood itself. Those who have old wooden furniture will not want to miss it and certainly not exchange it for furniture covered with plastic. The smell of wood flatters our nose and makes us feel comfortable. Here we can start and paint the fragrance of the cross of Golgotha before our eyes. New conditioning is the therapy. The scent of carrion disappears and the sweet wood pleases the senses.
The dead lion stands for the Messiah, who is still considered dead by the masses of the Jewish people. But they could tell from the bees that the lion is not dead, but lives and offers protection to the bees. In a mysterious way the bees know this and trust the wood.
After the Samson took out a honeycomb, he hurried on and ate from the honeycomb as he walked. The bees in the building and also he enjoy the honey. Later he will give his parents food from the fruit. People may think Jesus is dead, but his body represents the building of a spiritual house and the bees represent his people who build the house of God. Honey symbolizes his word, both Old and New Testament.
In Tanakh, the Old Testament, the word honey occurs 54 times: דבש -Debash-. This is also the case in the history of Jonathan when his father pronounced a curse on the one who will eat that day. From the narrative we learn that the stream of honey that flowed through the forest speaks of the sweet word of the Messiah, for Jonathan's eyes became bright, the darkness escaped.
Everywhere in the field there was honey.
The king's son draws the right conclusions: "See that my eyes have become bright because I have tasted a little of this honey.
If your eyes are light, your whole body will be light, Jesus once said. And so enlightened, Jonathan asks the Jews an important question: "What would it have been if the people had eaten today unhindered by the spoils of their enemies whom they have found! For then would not the defeat of the Philistines have been great?
The enemies possess the forest in which the stream of honey flows?
Most Jews and Christians do not see the forest for the trees. A tree stands for one person, then many trees must stand for many people. The forest as a symbol for the Christian witness of the western world. Only in this forest, and only in this one, does the stream flow from honey.
And the honey is all over the field?
The field is the field of which Jesus said he represented the world. Honey is all over the earth and only Jonathan tasted it?
Because the king's son was righteous, his father's curse could not reach him, for it says: "As the sparrow flutters back and forth, as the swallow flies away, so an undeserved curse: it does not arrive. Proverbs 26:2.
Sparrows are trustful animals and spend their days carelessly. They come very close to us humans. They do not understand a curse, and therefore remain fearless. Even if we chase them away, they come back, so the small cheek axis are even.
The flight of the swallow resembles the exuberance of a person who has accepted Jesus as his Saviour and Lord and performs joyful dances in the air. The flying skills of a swallow tell us: we are faster and more agile than the curse that was pronounced against them; God made us this way; he does not meet them.
A swallow does not yet make a summer, but it announces it. Soon it will be harvest time! Whether those curse or not.
Then he took him out into his hands, and went and ate in the going; and he went to his father and to his mother, and gave them, and they ate; but he did not tell them that he had taken the honey out of the lion's body.
And again it is time to think. What did Samson take out, the bees or only the honey? We have already indicated it above. In the story of Elijah, two bears come out of the forest and are forcibly attacking the beehive as acknowledged gourmets. But what does Simson do? If it is said: he took it out of his hands, then it means that he (partially) destroys the building. The word "took" can be translated as follows:
1. trample, trample;2. subjugate, subjugate, subjugate;3. and in particular: dissolve, disintegrate, crumble;
What happens here in the history of salvation? Well, his people are looking for a city whose builder is God. In the months from May to June it is finally swarming time. The old queen leaves the building with about half of the bees to look for a new dwelling. Once the swarm intelligence has found a suitable place, it is transformed into a new place to live and work.
Naturally, the swarm events cannot be planned. The wise beekeeper acts here in time as swarm catcher, in order to bring the taken part of the bees to safety. He carries them on tender hands to the place which he has prepared for his people. He gives his bees the long awaited home.
Simson more or less damaged the building he left behind by removing a honeycomb, but he knows his bees well and confidently: they repair on the basis of the old building and build a new one.
By analogy, we can apply history in every detail to the history of the church of Jesus and the testimony of the Jews. Jesus personally collects his people and brings them to the Father's house. The other part, which remains, rebuilds the visible testimony on the trail of the old. This is (and was) the third temple that the Jews are renewing.
But after a few years the two bears mentioned above come and also destroy the rebuilt testimony. From then on the great tribulation began. The bees no longer have a house. Nor could they restore it in such a short time, so shortly before winter. Most of them die in the same night, but will be rescued, as if by fire. The story of Daniel's three friends tells of it and how they are compared by a fourth, the son of the gods, so says Nebuchadnezzar. The Messiah takes part in the sufferings of the Jews, his beloved. He keeps them in the fire until the resurrection. This is indicated by leaving the fire early in the morning.
And he went to his father and to his mother and gave them, and they ate.
Father and mother point to his earthly origin, from the Jews. He gives them food, but does not tell them where he got the honey. This is all too understandable from a Jewish point of view. Everything that comes into contact with a corpse is unclean. God does not want His people to come into contact with deadly things, but to live forever. This is the folly of the Gospel, that it is possible that the supposedly unclean is pure after all. Just as the image of the lion speaks of the Messiah, so also angels are described with lion faces. Are these angels unclean? Are the cherubim with their lion faces carrying the throne of the Son of Man unclean? The four living creatures from Revelation, are they unclean?
Well then, the bees have made honey, but not only this honey, but also the combs. The individual cells are built circularly, cell by cell. After their creation, a small miracle happens. At a temperature of almost 40 degrees Celsius, the upper edges form hexagons, creating a beautiful lattice of hexagons of the same size. All sides of such a hexagon have the same length. This is how a perfect ice crystal looks like.
Is the hexagon a pattern for the white stones that the Lord wants to give to the overwinds? Revelation 2:17: and I (Jesus) will give him a white stone, and a new name will be written on the stone, which no one knows but he who receives it.
Or are these the hail stones which are mentioned in Judge 10,11? They were more those who died by the hail stones than those who killed the children of Israel with the sword.
In the following picture we see a perfect ice crystal, in the middle of which we can see the hexagon well.
We find real ice crystals in the snowflakes. No two are the same. Let us take a look at some scriptures in which crystal structures are mentioned. Revelation 4:6: And before the throne like a sea of glass, like crystal. Further in Revelation 21:11: and she (the bride of the Lamb) had the glory of God. Her shine of light was like a very precious gemstone, like a crystal-bright jasper. And in Revelation 22 verse 1 it says: "And he showed me a river of water of life, shining as crystal, which came forth from the thrones of God and of the Lamb.
Such a hexagonal parquet flooring of many hexagons could also be described in the first chapter of the book of Esther. King Ahasverus, his name means quiet and pure, had the courtyard of the castle paved with green, white and black marble and mother-of-pearl stones.
Verse 6 says: White and purple blue cotton curtains were attached with cords of byssus and purple to silver rings and white marble columns; pads of gold and silver lay on a pavement of green and white marble and mother-of-pearl stone and black marble.
Well, marble is a metamorphic rock. Under high pressures of over 10 kbar and temperatures well above 500 degrees Celsius, the calcium carbonate was converted into marble in the seas, to put it simply. The pressure and temperature data vary depending on the literature.
In order to be able to imagine the pressure conditions, here is a brief description. A bar exerts a pressure of slightly more than one kilogram1 on the area of one square centimetre. If we calculate the pressure of 10 kbar, then we obtain a pressure of over 10,000 kilos per square centimetre.
What do the marble slabs in King Ahasveros' courtyard represent?
The courtyard of the palace describes with visible things the floor covering of the castle of David, which is in Zion. There stands the Ark of the Covenant. During the reign of the Messiah as king, the Ark is brought to Jerusalem.
And his father went down to the woman, and Samson made there a feast: for so the young men did.
In verse 9 we saw that Samson gave his father and his mother honey to eat, but did not tell them where he had taken it from. Now in verse 10 the father goes personally to the woman.
To be continued!
Reale Eiskristalle finden wir in den Schneeflocken. Keine gleicht der anderen. Sehen wir uns einige Schriftstellen an, in denen Kristallstrukturen erwähnt werden. Offenbarung 4,6: Und vor dem Thron wie ein gläsernes Meer, gleich Kristall. Weiter in Offenbarung 21,11: und sie (die Braut des Lammes) hatte die Herrlichkeit Gottes. Ihr Lichtglanz war gleich einem sehr kostbaren Edelstein, wie ein kristallheller Jaspisstein. Und in Offenbarung 22 Vers 1 heißt es dann: Und er zeigte mir einen Strom von Wasser des Lebens, glänzend wie Kristall, der hervorging aus dem Throne Gottes und des Lammes.
Eine solch sechseckige Parkettierung aus vielen Hexagonen könnte auch im ersten Kapitel des Buches Esthers beschrieben sein. König Ahasveros, sein Name bedeutet still und rein, hat den Innenhof der Burg mit grünen, weißen und schwarzen Marmor und Perlmuttsteinen pflastern lassen.
In Vers 6 heißt es: Weiße und purpurblaue baumwollene Vorhänge waren befestigt mit Schnüren von Byssus und Purpur an silbernen Ringen und weißen Marmorsäulen; Polster von Gold und Silber lagen auf einem Pflaster von grünem und weißem Marmor und Perlmutterstein und schwarzen Marmor.
Nun, Marmor ist ein metamorphoses Gestein. Unter hohen Drücken von über 10 kbar und Temperaturen von weit über 500 Grad Celsius, wurde in den Meeren, um es ganz einfach auszudrücken, das Calciumcarbonat zu Marmor umgewandelt. Die Angaben der Drücke und Temperaturen schwanken, je nach Literatur.
Um sich die Druckverhältnisse vorstellen zu können, dazu eine kurze Beschreibung. Ein bar übt auf der Fläche von einem Quadratzentimeter einen Druck von etwas mehr als ein Kilogramm1 aus. Rechnen wir den Druck von 10 kbar aus, dann erhalten wir auf einem Quadratzentimeter einen Druck von über 10.000 Kilo.
Was wohl die Marmorplatten im Hof des Königs Ahasveros repräsentieren?
Der Hof des Palastes beschreibt mit sichtbaren Dingen den Bodenbelag der Burg Davids, die in Zion ist. Dort steht die Lade des Bundes. Während der Herrschaft des Messias als König wird die Lade nach Jerusalem gebracht.
Und sein Vater ging zu dem Weibe hinab, und Simson machte daselbst ein Mahl; denn also pflegten die Jünglinge zu tun.
In Vers 9 haben wir gesehen, dass Simson seinem Vater und seiner Mutter von dem Honig zu essen gibt, aber ihnen nicht sagt, woher er ihn genommen hat. In Vers 10 geht nun der Vater persönlich zu dem Weibe.
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