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Genezo 38

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1 En tiu tempo Jehuda apartigxis for de siaj fratoj, kaj eklogxis apud iu Adulamano, kiu estis nomata HXira.

2 Kaj Jehuda vidis tie filinon de iu Kanaanido, nomata SXua, kaj li prenis sxin kaj envenis al sxi.

3 Kaj sxi gravedigxis kaj naskis filon; kaj li donis al li la nomon Er.

4 Kaj sxi denove gravedigxis kaj naskis filon, kaj sxi donis al li la nomon Onan.

5 Kaj ankoraux plue sxi naskis filon, kaj donis al li la nomon SXela. Sed Jehuda estis en Kezib, kiam sxi naskis tiun.

6 Kaj Jehuda prenis edzinon por sia unuenaskito Er, kaj sxia nomo estis Tamar.

7 Sed Er, la unuenaskito de Jehuda, estis malbona antaux la okuloj de la Eternulo, kaj la Eternulo lin mortigis.

8 Tiam Jehuda diris al Onan: Envenu al la edzino de via frato, kaj boedzigxu kun sxi kaj naskigu idaron al via frato.

9 Sed Onan sciis, ke ne por li estos la idaro; tial, envenante al la edzino de sia frato, li elversxadis la semon sur la teron, por ne doni idaron al sia frato.

10 Kaj malplacxis al la Eternulo tio, kion li faris, kaj Li mortigis ankaux lin.

11 Tiam Jehuda diris al sia bofilino Tamar: Restu kiel vidvino en la domo de via patro, gxis grandigxos mia filo SXela. CXar li timis, ke eble li ankaux mortos, kiel liaj fratoj. Kaj Tamar iris kaj eklogxis en la domo de sia patro.

12 Pasis multe da tempo, kaj mortis la filino de SXua, la edzino de Jehuda. Kiam Jehuda konsoligxis, li iris Timnan, al la tondantoj de liaj sxafoj, li kaj lia amiko, HXira la Adulamano.

13 Kaj oni sciigis al Tamar, dirante: Jen via bopatro iras Timnan, por tondi siajn sxafojn.

14 Tiam sxi demetis de si siajn vestojn de vidvineco kaj kovris sin per kovrotuko kaj vualis sin, kaj sidigxis apud la pordo de Enaim, kiu trovigxas sur la vojo al Timna. CXar sxi vidis, ke SXela grandigxis kaj sxi ne estas donita al li kiel edzino.

15 Kaj Jehuda sxin vidis, kaj li pensis, ke sxi estas publikulino, cxar sxi kovris sian vizagxon.

16 Kaj li turnis sin al sxi cxe la vojo, kaj diris: Lasu min enveni al vi. CXar li ne sciis, ke tio estas lia bofilino. Kaj sxi diris: Kion vi donos al mi, se vi envenos al mi?

17 Kaj li diris: Mi sendos al vi kapron el la brutaro. Sed sxi diris: Donu al mi garantiajxon, gxis vi sendos.

18 Kaj li diris: Kian garantiajxon mi donu al vi? SXi diris: Vian sigelilon kaj vian sxnureton, kaj vian bastonon, kiu estas en via mano. Kaj li donis al sxi kaj envenis al sxi, kaj sxi gravedigxis de li.

19 Kaj sxi levigxis kaj iris, kaj formetis de si sian kovrotukon kaj surmetis sur sin siajn vestojn de vidvineco.

20 Kaj Jehuda sendis la kapron per sia amiko la Adulamano, por preni la garantiajxon el la manoj de la virino; sed li sxin ne trovis.

21 Kaj li demandis la homojn de sxia loko, dirante: Kie estas la publikulino, kiu sidis en Enaim cxe la vojo? Kaj ili diris: CXi tie ne estis publikulino.

22 Kaj li revenis al Jehuda, kaj diris: Mi sxin ne trovis, kaj ankaux la homoj de la loko diris, ke tie ne estis publikulino.

23 Tiam Jehuda diris: SXi prenu gxin al si, por ke ni ne estu mokataj; mi sendis ja cxi tiun kapron, sed vi sxin ne trovis.

24 Post la paso de tri monatoj oni sciigis al Jehuda, dirante: Tamar, via bofilino, malcxastigxis, kaj sxi ecx gravedigxis de malcxasteco. Tiam Jehuda diris: Elkonduku sxin, kaj oni sxin brulmortigu.

25 Kiam oni sxin kondukis, sxi sendis, ke oni diru al sxia bopatro: Mi gravedigxis de la viro, al kiu apartenas cxi tio. Kaj sxi diris: Rekonu, al kiu apartenas la sigelilo kaj la sxnuretoj kaj cxi tiu bastono.

26 Kaj Jehuda rekonis, kaj li diris: SXi estas pli prava ol mi, cxar mi ne donis sxin al mia filo SXela. Kaj li sxin ne plue konis.

27 Kiam sxi devis naski, montrigxis, ke gxemeloj estas en sxia ventro.

28 Kaj kiam sxi estis naskanta, elsxovigxis la mano de unu infano; kaj la akusxistino prenis kaj alligis al la mano rugxan fadenon, dirante: CXi tiu eliris la unua.

29 Sed kiam li retiris sian manon, eliris lia frato. Kaj sxi diris: Kial vi faris por vi trasxiron? Kaj oni donis al li la nomon Perec.

30 Poste eliris lia frato, kiu havis sur sia mano la rugxan fadenon. Kaj oni donis al li la nomon Zerahx.

   

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Arcana Coelestia # 4922

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4922. 'And bound on his hand a twice-dyed thread' means that a sign was placed on it, namely on that power - 'twice-dyed' meaning good. This is clear from the meaning of 'binding on the hand' as placing a sign on power, for 'the hand' means power, 4920; and from the meaning of 'twice-dyed' as good, in particular spiritual good. The reason 'twice-dyed' means spiritual good is that this expression describes a shade of scarlet, and in the next life whenever one sees scarlet spiritual good is meant, which is the good of charity towards the neighbour. For all colours clearly visible in the next life mean something connected with good and truth since they are products of the light of heaven, which essentially is wisdom and intelligence flowing from the Lord's Divine. The variegations or modifications of that light are consequently variegations and so to speak modifications of wisdom and intelligence, and therefore of good and truth. For details about the light in heaven flowing from the Lord's Divine wisdom and intelligence, where the Lord is seen as the Sun, see 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533; and for details about colours having their origin in that light and about their being variegations and modifications of that light, and therefore of intelligence and wisdom, 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742.

[2] As regards 'twice-dyed' meaning spiritual good, this is evident from places in the Word where this expression is used, as in Jeremiah,

If therefore you have been laid waste, what will you do? If you clothe yourself in twice-dyed and deck yourself with ornaments of gold, in vain will you make yourself beautiful; your lovers will abhor you. Jeremiah 4:30.

This refers to Judah. 'Clothing yourself in twice-dyed' stands for spiritual good, 'decking yourself with ornaments of gold' for celestial good. In 2 Samuel,

David lamented over Saul and over Jonathan, and wrote it down that they teach the children of Judah the bow. Daughters of Israel, weep over Saul who clothed you in twice-dyed delicately, 1 and placed an ornament of gold on your apparel. 2 Samuel 1:17-18, 24.

Here 'teaching the bow' stands for teaching the doctrine of love and charity, for 'the bow' means that doctrine. 'Clothing in twice-dyed' stands for spiritual good, as previously, and 'placing an ornament of gold on one's apparel' for celestial good.

[3] Such being the meaning of 'twice-dyed', instructions were also given to use twice-dyed scarlet on the curtains of the Dwelling-place, the veil, the covering for the door of the tent, the covering to the gate of the court, the table of the Presence when they were about to set out, Aaron's sacred vestments such as the ephod, the breastplate of judgement, and the fringes of the robe of the ephod:

The curtains of the Dwelling-place

You shall make for the Dwelling-place ten curtains - fine-twined linen, and violet and purple and twice-dyed scarlet. Exodus 26:1.

The veil

You shall make a veil of violet and purple, and of twice-dyed scarlet, and of fine-twined linen. Exodus 26:31.

The covering for the door of the tent

You shall make a covering for the door of the tent, of violet and purple and twice-dyed scarlet, and of fine-twined linen. Exodus 26:36.

[4] The covering to the gate of the court

For the gate of the court you shall make a covering of violet and purple and twice-dyed scarlet, and fine-twined linen, the work of an embroiderer. Exodus 27:16.

The table of the Presence when they were about to set out

When the camp sets out they shall spread over the table of the Presence a cloth of twice-dyed scarlet, and shall cover this with a covering of badger skin. Numbers 4:8.

The ephod

You shall make an ephod out of gold, violet and purple, and twice-dyed scarlet, fine-twined linen, the work of a craftsman; and the girdle similarly. Exodus 28:5-6, 8; 39:2-3.

The breastplate of judgement

You shall make the breastplate of judgement, the work of a craftsman, like the work of the ephod, out of gold, violet, and purple. and twice-dyed scarlet, and fine-twined linen. Exodus 28:15.

The fringes of the robe of the ephod

Pomegranates of violet, and purple, and twice-dyed scarlet. Exodus 28:33.

[5] It was because the Tent of Meeting with the Ark in it represented heaven that the colours mentioned in these places were required. They meant in their order celestial and spiritual things, as follows: 'Violet and purple' meant celestial kinds of good and truth, 'twice-dyed scarlet and fine-twined linen' spiritual kinds of good and truth. Anyone believing that the Word is holy can recognize that each has a specific meaning, and anyone believing that the Word is holy for the reason that it has been sent down from the Lord by way of heaven can recognize that the celestial and spiritual things belonging to His kingdom are meant. Similar instructions were given, in cleansings from leprosy, to use 'cedarwood, scarlet, and hyssop', Leviticus 14:4, 6, 52; and to cast 'cedarwood and hyssop and twice-dyed of purple' on to the fire in which the red heifer was being burned, from which the water of separation was prepared, Numbers 19:6.

[6] The profanation of good and truth is described by similar words in John,

I saw a woman sitting on a scarlet beast, full of blasphemous names. It had seven heads and ten horns. The woman was clothed in purple and scarlet. and covered 2 with gold and precious stones and pearls. holding in her hand a golden cup, full of abominations and the uncleanness of whoredom. Revelation 17:3-4.

And after this,

Woe, woe, the great city, you that were clothed in fine linen and purple and scarlet, and covered' with gold and precious stones and pearls. Revelation 18:16.

This refers to 'Babel' by which the profanation of good is meant, 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326, in this case the profanation both of good and of truth, which is 'Babylonian'. Among the Prophets in the Old Testament 'Babel' describes the profanation of good and 'Chaldea' the profanation of truth.

[7] In the contrary sense 'scarlet' means the evil that is the contrary of spiritual good, as in Isaiah,

Though your sins are like scarlet, they will be white as snow. Though they are red as crimson, 3 they will be as wool. Isaiah 1:18.

The reason 'scarlet' means this evil is that 'blood', likewise, because of its red colour, in the genuine sense means spiritual good or charity towards the neighbour, and in the contrary sense violence done to charity, 374, 1005.

Poznámky pod čarou:

1. literally, with delights

2. literally, gilded

3. literally, purple

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

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Arcana Coelestia # 3387

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3387. 'For he was afraid to say, My wife, [thinking,] The men of the place may perhaps kill me on account of Rebekah' means that it was impossible for Divine Truths themselves to be disclosed, and so for Divine Good to be received. This is clear from the meaning of 'being afraid to say' as an inability to disclose; from the meaning of 'wife', who is Rebekah here, as the Lord's Divine Rational in respect to Divine Truth, dealt with in 3012, 3013, 3077; from the meaning of 'killing me' as good not being received, for 'Isaac', to whom 'me' refers here, represents the Divine Good of the Lord's Rational, 3012, 3194, 3210 - good being said 'to be killed' or to perish when it is not received, for it ceases to exist with that person; and from the meaning of 'the men of the place' as people who possess matters of doctrine concerning faith, dealt with just above in 3385. From these meanings it is now evident what the internal sense of these words is, namely: If Divine truths themselves were disclosed they would not be received by those who possess matters of doctrine concerning faith because those truths go beyond the whole range of their rational grasp of things, and so go beyond the whole of their faith, and as a consequence of this no good at all could flow in from the Lord. For good from the Lord, or Divine good, cannot flow in except into truths, for truths are the vessels for good, as shown many times.

[2] Truths or appearances of truth are given to a person to enable Divine Good to develop the understanding part of his mind, and so the person himself, for truths exist to the end that good may flow in. Indeed without vessels or receptacles good has nowhere to go, for it can find no condition answering to itself. Where no truths exist therefore, that is, where they have not been received, neither does any rational or human good exist; and as a consequence the person does not possess any spiritual life. Therefore, so that a person may nevertheless possess truths, and from these receive spiritual life, appearances of truth are given, to everyone according to his ability to grasp them; and these appearances are acknowledged as truths because they have the capacity to hold Divine things within them.

[3] So that it may be known what appearances are and that they are what serve a person as Divine truths, let the following be used by way of illustration: If man were told that in heaven angels have no concept of place, and so no concept of distance, but that instead they have concepts of state, he could not possibly grasp it, for he would suppose from this that nothing distinct and separate existed but that everything was fused together, that is to say, all the angels were together in a single place. Yet everything there is so distinct and separate that nothing could ever be more so. Places, distances, and intervals of space which exist in the natural order exist in heaven as states, see 3356. From this it is evident that all the things that are stated in the Word about places and intervals of space between objects, also ideas that are formed from these and expressed through them, are appearances of truth; and unless everything were stated by means of those appearances it would in no way be received and would as a consequence be scarcely anything; for the concept of space and time is present in almost every single detail of a person's thought as long as he is in the world, that is, living within space and time.

[4] The fact that the Word speaks according to appearances involving space is clear from almost every single part of it, as in Matthew,

Jesus said, How is it that David says, The Lord [said] to my Lord, Sit at My right hand, until I make your enemies your footstool? Matthew 22:43-44.

Here the expression 'sitting at the right hand' is derived from the concept of place and so according to the appearance - when in fact it is a state of the Lord's Divine power which is described by that expression. In the same gospel,

Jesus said, Hereafter you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. Matthew 26:64.

Here similarly 'sitting at the right hand' and also 'coming on clouds' are expressions derived from men's concept of place, whereas the concept angels have is one of the state of the Lord's power. In Mark,

The sons of Zebedee said to Jesus, Grant us to sit in Your glory, one on Your right hand and the other on Your left. Jesus replied, To sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared. Mark 10:37, 40.

From this it is evident what kind of concept the disciples had of the Lord's kingdom, that is to say, one that involved sitting on the right hand and on the left. Such being the concept they had of it the Lord also replied to them in a way they could understand and so by an appearance that could be seen by them.

[5] In David,

Like a bridegroom coming out of his chamber, he rejoices as a mighty man to run the course. From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:5-6.

This refers to the Lord, the state of whose Divine power is described by means of such things as belong to space. In Isaiah,

How you have fallen from heaven, O Lucifer, son of the dawn! You said in your heart, I will go up into the heavens, above the stars of God 1 I will raise my throne. I will go up above the heights of the clouds. Isaiah 14:12-14.

'Falling from heaven', 'going up the heavens', 'raising a throne above the stars of God', 'going up above the heights of the clouds' are all expressions derived from the concept and appearance of space or a place, and are used to describe self-love profaning holy things. Since celestial and spiritual things are presented to man by means of and according to visual objects like these, heaven too is therefore described as being on high when in fact it is not on high but in that which is internal, 450, 1380, 2148.

Poznámky pod čarou:

1. The Latin means heaven; but the Hebrew means God which Swedenborg has in other places where he quotes this verse.

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