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Genesis 35

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1 Potom mluvil Bůh k Jákobovi: Vstana, vstup do Bethel, a bydli tam; a udělej tam oltář Bohu silnému, kterýž se ukázal tobě, kdyžs utíkal před Ezau bratrem svým.

2 Tedy řekl Jákob čeládce své, a všechněm, kteříž s ním byli: Odvrzte bohy cizí, kteréž máte mezi sebou, a očisťte se, a změňte roucha svá.

3 A vstanouce, vstupme do Bethel, a udělám tam oltář silnému Bohu, kterýž vyslyšel mne v den ssoužení mého, a byl se mnou na cestě, kterouž jsem šel.

4 Tedy dali Jákobovi všecky bohy cizí, kteréž měli, i náušnice, kteréž byly na uších jejich; i zakopal je Jákob pod tím dubem, kterýž byl u Sichem.

5 I brali se odtud. (A byl strach Boží na městech, kteráž byla vůkol nich, a nehonili synů Jákobových.)

6 Tedy přišel Jákob do Lůz, kteréž jest v zemi Kananejské, (to již slove Bethel,) on i všecken lid, kterýž byl s ním.

7 I vzdělal tu oltář, a nazval to místo Bůh silný Bethel; nebo tu se mu byl zjevil Bůh, když utíkal před bratrem svým.

8 Tehdy umřela Debora, chovačka Rebeky, a pochována jest pod Bethel, pod dubem; i nazval jméno jeho Allon Bachuth.

9 Ukázal se pak opět Bůh Jákobovi, když se navracoval z Pádan Syrské, a požehnal mu.

10 I řekl jemu Bůh: Jméno tvé jest Jákob. Nebude více nazývano Jméno tvé toliko Jákob, ale Izrael také bude Jméno tvé. Protož nazval Jméno jeho Izrael.

11 Řekl ještě Bůh jemu: Já jsem Bůh silný všemohoucí; rostiž a množ se; národ, nýbrž množství národů bude z tebe, i králové z bedr tvých vyjdou.

12 A zemi tu, kterouž jsem dal Abrahamovi a Izákovi, tobě ji dám; semeni také tvému po tobě dám tu zemi.

13 I vstoupil od něho Bůh z místa, na kterémž mluvil s ním.

14 Jákob pak vyzdvihl znamení pamětné na místě tom, na kterémž mluvil s ním, sloup kamenný; a pokropil ho skropením, a svrchu polil jej olejem.

15 A nazval Jákob jméno místa toho, na kterémž mluvil s ním Bůh, Bethel.

16 I brali se z Bethel, a bylo již nedaleko do Efraty. I porodila Ráchel, a těžkosti trpěla roděci.

17 A když s těžkostí rodila, řekla jí baba: Neboj se, nebo také tohoto syna míti budeš.

18 I stalo se, když k smrti pracovala, (nebo umřela), nazvala jméno jeho Ben Oni; ale otec jeho nazval ho Beniaminem.

19 I umřela Ráchel, a pochována jest na cestě k Efratě, jenž jest Betlém.

20 A postavil Jákob znamení pamětné nad hrobem jejím; toť jest znamení hrobu Ráchel až do dnešního dne.

21 I odebral se odtud Izrael, a rozbil stan svůj za věží Eder.

22 Stalo se pak také, když bydlil Izrael v té krajině, že Ruben šel, a spal s Bálou, ženinou otce svého; o čemž uslyšel Izrael. Bylo pak synů Jákobových dvanácte.

23 Synové pak Líe: Prvorozený Jákobův Ruben, potom Simeon, a Léví, a Juda, a Izachar, a Zabulon.

24 Synové Ráchel: Jozef a Beniamin.

25 A synové Bály, děvky Ráchel: Dan a Neftalím.

26 A synové Zelfy, děvky Líe: Gád a Asser. Tiť jsou synové Jákobovi, kteříž mu zrozeni jsou v Pádan Syrské.

27 Tedy přišel Jákob k Izákovi otci svému do Mamre, do města Arbe, jenž jest Hebron, kdežto bydlil pohostinu Abraham a Izák.

28 A bylo dnů Izákových sto osmdesáte let.

29 I dokonal Izák, a umřel, a připojen jest k lidu svému, stár jsa a plný dnů; i pochovali ho Ezau a Jákob, synové jeho.

   

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Arcana Coelestia # 4552

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4552. 'And Jacob hid them under the oak which was by Shechem' means an eternal casting away. This is clear from the meaning of 'hiding' as casting away and burying as dead, and from the meaning of 'under the oak' as for ever, for being a tree that lives to a very great age, 'the oak' meant, when anything was hidden under it, that which is everlasting. It also had the meaning of that which is tangled up, and above all that which is deceptive and false, because compared with everything above it the lowest part of the natural is tangled up and deceptive, inasmuch as it relies on the physical senses, and so on deceptive ideas, for its knowledge and delight. Specifically 'the oak' means the lowest part of the natural, and therefore in the good sense means the truths and goods there, and in the contrary sense the evils and falsities there.

[2] Furthermore, when falsities are being removed in the case of a regenerate person they are cast away to the lowest part of the natural. For this reason when anyone has become mature in judgement and clear-sighted, and especially when he has become intelligent and wise, those things in the natural seem to be far removed from the interior sight he has. For with one who is regenerate truths are present within the inmost part of his natural alongside the good there, which is like a small sun. Other kinds of truths which are dependent on these are distanced from them by, so to speak, their relationships by blood or through marriage to good. Deceptive truths exist in the more outlying parts, and falsities are cast away to the outermost parts. These remain with a person for ever, arranged - when he allows himself to be led by the Lord - into the kind of order that has just been described. For that ordering is a heavenly one since heaven itself is ordered in a similar way. But when a person does not allow himself to be led by the Lord but by evil, a contrary ordering exists. In his case evil together with falsities is at the centre; truths have then been cast away to the surrounding parts, and actual Divine truths to the ultimate parts. This ordering is a hellish one since hell itself is ordered in a similar way. The most outlying parts constitute the lowest of the natural.

[3] The reason why 'the oak' means falsities which are the lowest parts of the natural is that in the Ancient Church, when external worship representative of the Lord's kingdom existed, all trees of every kind had some spiritual or else celestial meaning. The olive, for example, and consequently olive oil, meant those things which belonged to celestial love; the vine and consequently wine those things that belonged to charity and from this to faith; and so on with every other kind of tree, such as the cedar, the fig, the poplar, the beech, and the oak, which too had their own individual meanings, as shown in various places in explanatory sections. It is because of the meaning these trees had in the Ancient Church that they are mentioned so many times in the Word, as also in general are gardens, groves, and forests, and that people held their worship in these, under particular trees. But because that worship became idolatrous, and the descendants of Jacob, among whom a representative of the Church was to be established, were inclined to idolatrous practices and therefore set up so many idols in such places, they were forbidden to hold worship in gardens and groves, under the trees there. Even so, these trees retained their spiritual or celestial meanings. Consequently not only the more noble trees, such as olives, vines, and cedars, but also the poplar, the beech, and the oak, when mentioned in the Word, have the same meanings as they had in the Ancient Church.

[4] 'Oaks' in the good sense means the truths and forms of good that make up the lowest parts of the natural, and in the contrary sense the falsities and evils which do so, as is clear from places where they are mentioned in the Word and understood in the internal sense, as in Isaiah,

Those forsaking Jehovah will be consumed, for they will be ashamed of the oaks which you have desired. And you will be like an oak, casting down its leaves and like a garden that has no water. Isaiah 1:28-30.

In the same prophet,

The day of Jehovah Zebaoth upon everyone uplifted or lowly, and upon all the cedars of Lebanon, and upon all the oaks of Bashan. Isaiah 2:12-13.

Anyone may recognize that 'the day of Jehovah' is not going to be a visitation upon cedars and oaks but upon people meant by those trees. In the same prophet,

He who fashions a god cuts down cedars for himself, and takes a beech and an oak and strengthens himself among the trees of the forest. Isaiah 44:10, 14.

[5] In Ezekiel,

You will acknowledge that I am Jehovah, when their slain lie in the midst of the idols around their altars, upon every high hill, on all the mountain-tops, and under every green tree, and under every entangled oak, in the place where they offered an odour of rest to all their idols. Ezekiel 6:13.

The ancients also worshipped on hills and mountains because 'hills and mountains' means heavenly love - though when idolaters do the same, self-love and love of the world are meant, 795, 796, 1430, 2722, 4210 - and also under trees because, as stated above, each had a meaning of its own depending on what kind of tree it was. 'Under an entangled oak' here means worship based on falsities constituting the lowest parts of the natural, for they exist there in an entangled condition, 2831. In Hosea,

They offer sacrifice on mountain-tops and burn incense on hills, under oak, poplar, and hard oak, because its shade is good. Therefore your daughters commit whoredom, and your daughters-in-law commit adultery. Hosea 4:13.

'Committing whoredom' means falsifying truths, and 'committing adultery' perverting forms of good - see 2466, 2729, 3399. In Zechariah,

Open your doors, O Lebanon, and let fire consume your cedars, for the cedar is fallen, for the magnificent ones are ruined. Howl, O oaks of Bashan, for the forest of Bazir has come down. Zechariah 11:1-2.

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