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Genesis 38

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1 Sel ajal läks Juuda ära oma vendade juurest ja siirdus ühe Adullami mehe juurde, kelle nimi oli Hiira.

2 Ja Juuda nägi seal kaananlase, Suua-nimelise mehe tütart, võttis selle ning heitis ta juurde.

3 Ja see jäi lapseootele ning tõi poja ilmale; ja ta pani sellele nimeks Eer.

4 Ja tema jäi taas lapseootele ning tõi poja ilmale; ja ta pani sellele nimeks Oonan.

5 Ja tema tõi veel ühe poja ilmale ja pani sellele nimeks Seela; ta oli Kesibis, kui ta selle ilmale tõi.

6 Ja Juuda võttis Eerile, oma esmasündinule, naise nimega Taamar.

7 Aga Eer, Juuda esmasündinu, oli Issanda silmis paha ja Issand laskis tema surra.

8 Siis Juuda ütles Oonanile: 'Heida oma venna naise juurde, ole temale mehe eest ja soeta oma vennale sugu!'

9 Kuna aga Oonan teadis, et sugu ei pidanud saama temale, siis heites oma venna naise juurde ta hävitas oma seemne maha pillates, et mitte anda sugu oma vennale.

10 Aga see, mis ta tegi, oli Issanda silmis paha ja ta laskis surra ka tema.

11 Siis Juuda ütles oma miniale Taamarile: 'Jää lesena oma isakotta elama, kuni mu poeg Seela on kasvanud suuremaks!' Sest ta mõtles: 'Muidu sureb seegi nagu ta vennad.' Ja Taamar läks ning jäi oma isakotta elama.

12 Mõne aja pärast suri Suua tütar, Juuda naine. Kui Juuda leinaaeg oli möödunud, siis ta läks üles Timnasse oma lammaste niitjate juurde, tema ja ta sõber Hiira, Adullami mees.

13 Ja Taamarile anti teada ning öeldi: 'Vaata, su äi läheb üles Timnasse lambaid niitma.'

14 Siis ta võttis lesepõlve riided seljast ära, varjas ennast looriga ja kattis enese kinni ning istus Eenaimi väravasse, kust tee viib Timnasse, sest ta oli näinud, et Seela oli kasvanud suureks, teda aga ei olnud antud temale naiseks.

15 Kui Juuda teda nägi, siis ta pidas teda hooraks, sest ta oli oma näo kinni katnud.

16 Ja ta pöördus teelt tema poole ning ütles: 'Lase ma heidan su juurde!' Sest ta ei teadnud, et see oli tema minia. Aga too vastas: 'Mis sa mulle annad, kui sa heidad mu juurde?'

17 Ta ütles: 'Ma läkitan sulle karjast ühe sikutalle.' Ja naine vastas: 'Jah, kui sa annad mulle pandi, seniks kui sa läkitad.'

18 Siis ta küsis: 'Mis võiks olla pandiks, mille ma pean sulle andma?' Ja tema vastas: 'Su pitsat ja vöö ja kepp, mis sul käes on.' Ja ta andis need temale ning heitis ta juurde; ja naine jäi temast lapseootele.

19 Siis ta tõusis ja läks ära ning võttis eneselt loori ja pani lesepõlve riided selga.

20 Ja Juuda läkitas oma sõbra, Adullami mehega sikutalle, et võtta pant naise käest; aga see ei leidnud teda.

21 Siis ta küsis meestelt seal paigas, öeldes: 'Kus on see liiderlik naine, kes oli Eenaimi tee ääres?' Aga need vastasid: 'Siin pole liiderlikku naist olnud.'

22 Ja ta tuli tagasi Juuda juurde ning ütles: 'Ma ei leidnud teda. Ja mehedki seal paigas ütlesid: Siin pole liiderlikku naist olnud.'

23 Siis ütles Juuda: 'Pidagu siis enesele, et me ei satuks pilke alla! Vaata, ma läkitasin selle siku, aga sina ei leidnud teda.'

24 Aga kolme kuu pärast teatati Juudale ja öeldi: 'Su minia Taamar on hooranud, ja vaata, ta on hooratööst jäänud ka lapseootele.' Siis ütles Juuda: 'Tooge ta välja, et ta põletataks!'

25 Kui ta välja toodi, siis ta läkitas sõna oma äiale: 'Sellest mehest, kelle omad need on, olen ma lapseootel!' Ja ta ütles: 'Tunnista nüüd, kelle see pitsat ja vöö ja kepp on!'

26 Ja Juuda tundis need ära ning ütles: 'Tema on minust õigem! Sest ma ei ole teda andnud oma pojale Seelale.' Ja ta ei ühtinud enam temaga.

27 Aga sünnitamise ajal, vaata, olid ta ihus kaksikud.

28 Ja kui ta sünnitas, sirutus üks käsi välja; ja aitajanaine võttis ning sidus käe ümber helepunase lõnga, öeldes: 'See tuleb esmalt välja!'

29 Aga kui ta oma käe tagasi tõmbas, vaata, siis tuli välja ta vend. Ja aitajanaine ütles: 'Missuguse lõhe sa küll enesele oled rebestanud!' Ja temale pandi nimeks Perets.

30 Ja pärast tuli välja tema vend, kelle käe ümber oli helepunane lõng; ja temale pandi nimeks Serah.

   

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Arcana Coelestia # 4973

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4973. And he was in the house of his lord the Egyptian. That this signifies that it might be initiated into natural good, is evident from the signification of a “lord,” as being good, of which presently; and from the signification of an “Egyptian,” as being memory-knowledge in general, and hence the natural (see n. 4967). That to be “in a house” is to be initiated, is because a “house” is the mind in which good is (see n. 3538), here the natural mind; and moreover “house” is predicated of good (n. 3652, 3720). There is in man a natural mind and a rational mind; the natural mind is in his external man, the rational mind in his internal. Memory-knowledges are the truths of the natural mind, which are said to be “in their house” when they are conjoined there with good; for good and truth constitute together one house, as husband and wife. But the goods and truths here treated of are interior; for they correspond to the celestial of the spiritual from the rational, which is represented by Joseph. The interior corresponding truths in the natural mind are applications to uses, and the interior goods therein are uses.

[2] The name “Lord” is often used in the Word; and one who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but “Lord” is never used in the Word except where good is treated of, and the same is true of “Jehovah;” but when truth is treated of, “God” and “King” are used. For this reason by a “lord” is signified good, as is evident from the following passages.

In Moses:

Jehovah your God, He is God of gods, and Lord of lords (Deuteronomy 10:17).

In David:

Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Psalms 136:1-3); where Jehovah or the Lord is called “God of gods” from the Divine truth which proceeds from Him, and “Lord of lords” from the Divine good which is in Him.

[3] So in the Revelation:

The Lamb shall overcome them; for He is Lord of lords, and King of kings (Revelation 17:14).

And again:

He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Revelation 19:16).

That the Lord is here called “King of kings” from Divine truth, and “Lord of lords” from Divine good, is plain from the particulars; the “name written” is His quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); the “vesture” on which it was written is the truth of faith (n. 1073, 2576, 4545, 4763); the “thigh” on which also that quality was written, is the good of love (n. 3021, 4277, 4280, 4575). From this also it is plain that the Lord from Divine truth is called “King of kings” and from Divine good “Lord of lords.” (That the Lord is called “King” from Divine truth may be seen above, n. 2015, 2069, 3009, 3670, 4581)

[4] From this it is also clear what is meant by the “Lord’s Christ,” in Luke:

Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord’s Christ (Luke 2:26).

The “Lord’s Christ” is the Divine truth of the Divine good; for “Christ” is the same as “Messiah,” and “Messiah” is the “Anointed” or “King” (n. 3008, 3009). “The Lord” here is Jehovah. In the Word of the New Testament the name “Jehovah” is nowhere used; but instead of it “Lord” and “God” (n. 2921); as also in Luke:

Jesus said, How say they that the Christ is David’s Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42).

The same passage reads thus in David:

The saying of Jehovah unto my Lord, Sit Thou on My right hand (Psalms 110:1).

It is plain that “Jehovah” in David is called “Lord” in the Evangelist. “Lord” there denotes the Divine good of the Divine Human; omnipotence is signified by “sitting at the right hand” (n. 3387, 4592, 4933 at the end).

[5] When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him “Master,” as before, but “Lord,” as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also “the angel of the covenant,” in Malachi:

The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Malachi 3:1).

[6] As Divine good is meant by “Lord,” and Divine truth by “King,” therefore where the Lord is spoken of as having dominion and a kingdom, “dominion” is predicated of Divine good, and a “kingdom” of Divine truth, and therefore also the Lord is called “Lord of nations,” and “King of peoples;” for by “nations” are signified those who are in good, and by “peoples” those who are in truth (n. 1259, 1260, 1849, 3581).

[7] Good is called a “lord” relatively to a servant, and it is called a “father” relatively to a son-as in Malachi:

A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Malachi 1:6).

And in David:

Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Psalms 105:17, 19-21).

That by “Joseph” here is meant the Lord, is evident from the several particulars; the “lord” here is the Divine good of the Divine Human.

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