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1 Mózes 34

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1 Kiméne pedig Dína, Leának leánya, kit Jákóbnak szûlt vala, hogy meglátogassa annak a földnek leányait.

2 És meglátá õt Sekhem, a Khivveus Khámornak, az ország fejedelmének fia, és elragadá õt, és vele hála és erõszakot tesz vala rajta.

3 És ragaszkodék az õ lelke Dínához a Jákób leányához, és megszereté a leányt és szívéhez szól vala a leánynak.

4 Szóla pedig Sekhem Khámornak az õ atyjának, mondván: Vedd nékem feleségûl ezt a leányt.

5 És meghallá Jákób, hogy megszeplõsítette Dínát, az õ leányát, fiai pedig a mezõn valának a barommal, azért veszteg marada Jákób, míg azok megjövének.

6 És kiméne Khámor, Sekhem atyja Jákóbhoz, hogy szóljon vele.

7 Mikor Jákób fiai megjövének a mezõrõl és meghallák a [dolgot,] elkeseredének s nagyon megharaguvának azok az emberek, azért hogy ocsmányságot cselekedett Izráelben, Jákób leányával hálván, a minek nem kellett volna történni.

8 És szóla nékik Khámor, mondván: Az én fiam Sekhem, lelkébõl szereti a ti leányotokat, kérlek, adjátok azt néki feleségûl.

9 És szerezzetek velünk sógorságot: a ti leányaitokat adjátok nékünk, és a mi leányainkat vegyétek magatoknak,

10 És lakjatok velünk; a föld elõttetek van, lakjátok, s kereskedjetek rajta és bírjátok azt.

11 Sekhem is monda a [Dína] atyjának és az õ bátyjainak: Hadd találjak kedvet elõttetek, és valamit mondotok nékem, megadom.

12 Akármily nagy jegyadományt és ajándékot [kivántok,] megadom a mint mondjátok nékem, [csak] adjátok nékem a leányt feleségûl.

13 A Jákób fiai pedig álnokul felelének Sekhemnek és Khámornak az õ atyjának, és szólának, mivelhogy megszeplõsítette Dínát az õ húgokat,

14 És mondának nékik: Nem mívelhetjük e dolgot, hogy a mi húgunkat körûlmetélkedetlen férfiúnak adjuk; mert ez nékünk gyalázat volna.

15 Veletek csak úgy egyezünk, ha hasonlókká lesztek hozzánk, hogy minden férfiú körûlmetélkedjék ti köztetek.

16 Így a mi leányainkat néktek adjuk, és a ti leányaitokat magunknak vesszük, veletek lakozunk, és egy néppé leszünk;

17 Hogyha pedig nem hallgattok reánk, hogy körûlmetélkedjetek: felveszszük a mi leányunkat és elmegyünk.

18 És tetszék azoknak beszéde Khámornak, és Sekhemnek a Khámor fiának.

19 Nem is halasztá az ifjú a dolog véghezvitelét, mivelhogy igen szereti vala a Jákób leányát; néki pedig atyja házanépe között mindenkinél nagyobb becsûlete vala.

20 Elméne azért Khámor és Sekhem az õ fia az õ városuk kapujába; és szólának az õ városuk férfiaival, mondván:

21 Ezek az emberek békességesek velünk, hadd lakjanak e földön, és kereskedjenek benne, mert ímé e föld elég tágas nékik; az õ leányaikat vegyük magunknak feleségûl, és a mi leányainkat adjuk nékik.

22 De csak úgy egyeznek bele e férfiak, hogy velünk lakjanak és egy néppé legyenek velünk, ha minden férfiú körûlmetélkedik közöttünk, a miképen õk is körûl vannak metélkedve.

23 Nyájaik, jószáguk, és minden barmuk nemde nem miéink lesznek-é? csak egyezzünk meg velök, akkor velünk laknak.

24 És engedének Khámornak, és Sekhemnek az õ fiának mindenek, a kik az õ városa kapuján kijárnak vala, és körûlmetélkedék minden férfiú, a ki az õ városa kapuján kijár vala.

25 És lõn harmadnapon, mikor ezek a seb fájdalmában valának, a Jákób két fia, Simeon és Lévi, Dínának bátyjai, fegyvert ragadának s bátran a városra ütének és minden férfit megölének.

26 Khámort, és az õ fiát Sekhemet fegyver élére hányák, és elvivék Dínát a Sekhem házából, és kimenének.

27 A Jákób fiai a megölteknek esének és feldúlák a várost, mivelhogy megszeplõsítették vala az õ húgokat.

28 Azok juhait, barmait, szamarait, és valami a városban, és a mezõn vala, elvivék.

29 És minden gazdagságukat, minden gyermekeiket és feleségeiket fogva vivék és elrablák, és mindent a mi a házban vala.

30 És monda Jákób Simeonnak és Lévinek: Megháborítottatok engem, [és] utálatossá tettetek e föld lakosai elõtt, a Kananeusok és Perizeusok elõtt; én pedig kevesed magammal vagyok, és ha összegyûlnek ellenem, levágnak, és eltörölnek engem, mind házam népével egybe.

31 Azok pedig mondának: Hát mint tisztátalan személylyel, úgy kellett-é bánni a mi húgunkkal?

   

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Arcana Coelestia # 4502

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4502. And took Dinah out of Shechem’s house, and went forth. That this signifies that they took away the affection of truth, is evident from the representation of Dinah, as being the affection of truth (see above, n. 4498). It is according to the proximate internal sense that they took away the affection of truth from those who were of the remains of the Most Ancient Church, because it is said that they “took her out of Shechem’s house,” “Shechem’s house” signifying the good of the truth of that church. But as the subject treated of is the extirpation of truth and good among the descendants of Jacob who are here signified by his sons, and as all things are to be taken in application to the subject treated of, therefore by “Shechem’s house” is here signified simply the good of truth such as had existed with the man of the Most Ancient Church; and what is signified is that this was extinguished in the nation sprung from Jacob; for in the internal sense of the Word the signification of the names and words is determined by the subject to which they are applied; yet here there is at the same time signified the breaking down of the good and truth with Hamor and Shechem and his family, because they acceded to externals, as shown above (n. 4493).

[2] That what has thus far been unfolded about Simeon and Leviticus is really so, may be seen from the prophetic utterances of Jacob just before his death:

Simeon and Leviticus are brethren, instruments of violence are their swords; let not my soul come into their secret, in their congregation let not my glory be united, for in their anger they slew a man, and in their pleasure they unstrung an ox; cursed be their anger, for it was vehement, and their fury, for it was grievous; I will divide them in Jacob, and scatter them in Israel (Genesis 49:5-7);

by “Simeon and Levi” are signified the truth of faith which with the descendants of Jacob was turned into falsity, and the good of charity which was turned into evil (as shown above, n. 4499, 4500). They are called “brethren” because good is the brother of truth, or charity is the brother of faith (n. 4498). “Instruments of violence are their swords” signifies that falsities and evils inflicted violence on truths and goods (n. 4499). “Let not my soul come into their secret, in their congregation let not my glory be united” signifies disjunction as to life and doctrine, for in the Word “soul” is predicated of life (n. 1000, 1040, 1742, 3299), and “glory” of doctrine. “For in their anger they slew a man, and in their pleasure they unstrung an ox” signifies that in evil of set purpose they extinguished the truth of the church and the good of the church (for a “man” is the truth of the church, n. 3134, and an “ox” is its good, n. 2180, 2566, 2781). “Cursed be their anger, for it was vehement, and their fury, for it was grievous” signifies the penalty for turning away from truth and good (for “to curse” is to turn one’s self away, and also to be punished therefor, n. 245, 379, 1423, 3530, 3584; “anger” is a turning away from truth, and “fury,” from good, n. 357, 3614). “I will divide them in Jacob, and scatter them in Israel” signifies that goods and truths will no longer be in the external and the internal of their church (“to divide” and “to scatter” denote to separate and to extirpate from them, n. 4424; “Jacob” is the external of the church, and “Israel” the internal, n. 4286).

[3] These things were said of Simeon and Leviticus in that prophecy because by them is signified the truth and good of the church in general; but when these have become null and void, and still more when falsities and evils succeed in their place, the church is then extinct. That such is the meaning of these prophetic words is evident from the fact that the tribe of Simeon and the tribe of Leviticus were not cursed above the other tribes; for the tribe of Leviticus was taken for the priesthood, and the tribe of Simeon was among the other tribes of Israel as one of them.

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

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Arcana Coelestia # 3913

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3913. And she said, Behold my maidservant Bilhah. That this signifies the affirming means which there is between natural truth and interior truth, is evident from the signification of a “maidservant” and also of a “handmaid” as being the affection of the knowledges that belong to the exterior man (n. 1895, 2567, 3835, 3849); and because this affection is the means for conjoining interior truths with natural or external truths, by “handmaid” is here signified the affirming means between them: and from the representation of Bilhah, as being the quality of this means. By the handmaids given to Jacob by Rachel and Leah for women to the intent that they might bring forth offspring, nothing else was represented and signified in the internal sense, than such a thing as is of service; here, for a means of the conjunction of interior truth with external truth; for by Rachel is represented interior truth, and by Leah external truth (n. 3793, 3819). For by the twelve sons of Jacob are here described the twelve general or cardinal things by means of which while being regenerated or made a church, man is initiated into what is spiritual and celestial. For when a man is being regenerated, or made a church (that is, when from a dead man he is becoming alive, or from corporeal heavenly), he is led by the Lord through many states. These general states are what are designated by the “twelve sons,” and afterwards by the “twelve tribes;” for which reason the “twelve tribes” signify all things of faith and love, as may be seen above (n. 3858); for generals involve all the particulars and singulars, and these latter bear relation to the former.

[2] When a man is being regenerated, the internal man is to be conjoined with the external, consequently the goods and truths of the internal man with the goods and truths of the external; for from truths and goods man is man. These cannot be conjoined without means. Means are such things as derive something from the one side, and something from the other, and which are attended with the effect that insofar as the man accedes to the one, the other becomes subordinate. These means are what are signified by the “handmaids,” the means on the part of the internal man by the handmaids of Rachel; and the means on the part of the external man by the handmaids of Leah.

[3] That there must be means of conjunction may be seen from the fact that of itself the natural man does not in the least agree with the spiritual man, but disagrees so far as to be altogether opposite. For the natural man regards and loves himself and the world; but the spiritual man does not regard himself and the world, except insofar as is conducive to the promotion of uses in the spiritual world; and thus regards its service and loves it from the use and end. The natural man seems to himself to have life when he is elevated to dignities, and thus to supereminence over others; but the spiritual man seems to himself to have life in humility, and in being the least.

Nor does he disregard dignities, provided that by them as means he can be of service to his neighbor, to the community, and to the church. Yet he does not reflect for the sake of himself upon the dignities to which he is elevated, but for the sake of the uses which he regards as the ends. The natural man is in his bliss when he is richer than others, and possesses the world’s wealth; but the spiritual man is in his bliss when he is in the knowledges of truth and good, which are his riches; and still more when he is in the practice of good according to truths; and yet he does not despise riches, because by means of them he can be in that practice, and in the world.

[4] From these few considerations it is evident that the state of the natural man and that of the spiritual man are opposed to each other by their ends; but that nevertheless they can be conjoined, which takes place when the things of the external man are made subordinate and subservient to the ends of the internal man. In order therefore that a man may become spiritual, it is necessary for the things of the external man to be reduced to compliance; thus that the ends in favor of self and the world be put off; and ends in favor of the neighbor and the Lord’s kingdom be put on. The former can by no means be put off and the latter put on, and thus the two be conjoined, except through means. These means are what are signified by the “handmaids,” and in particular by the “four sons” born of the handmaids.

[5] The first means is one that affirms or is affirmative of internal truth-that it is so. When this affirmative comes, the man is in the beginning of regeneration; good is being worked by the internal, and causes the affirmation. This good cannot inflow into what is negative, nor even into what is full of doubt, until this becomes affirmative. But afterwards it manifests itself by affection, that is, by the man’s being affected with truth, or beginning to be delighted with it; first in knowing it, and then in acting according to it. Take, for example, the truth that the Lord is the salvation for the human race. Unless this is made affirmative by the man, all the things he has learned from the Word or in the church concerning the Lord, and that are in his natural memory among the memory-knowledges, cannot be conjoined with his internal man, that is, with what can be there of faith. Thus neither can affection flow in, not even into the generals of that truth which are conducive to man’s salvation. But when it becomes affirmative, innumerable things are added, and are filled with the good that flows in; for good continually flows in from the Lord, but where there is no affirmative, it is not received. An affirmative is therefore the first means, and is as it were the first abode of the good that flows in from the Lord. The same is the case with all the other truths that are called truths of faith.

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