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Genesis 38

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1 ἐγένετο δὲ ἐν τῷ καιρῷ ἐκείνῳ κατέβη ιουδας ἀπὸ τῶν ἀδελφῶν αὐτοῦ καὶ ἀφίκετο ἕως πρὸς ἄνθρωπόν τινα οδολλαμίτην ᾧ ὄνομα ιρας

2 καὶ εἶδεν ἐκεῖ ιουδας θυγατέρα ἀνθρώπου χαναναίου ᾗ ὄνομα σαυα καὶ ἔλαβεν αὐτὴν καὶ εἰσῆλθεν πρὸς αὐτήν

3 καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ηρ

4 καὶ συλλαβοῦσα ἔτι ἔτεκεν υἱὸν καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ αυναν

5 καὶ προσθεῖσα ἔτι ἔτεκεν υἱὸν καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ σηλωμ αὐτὴ δὲ ἦν ἐν χασβι ἡνίκα ἔτεκεν αὐτούς

6 καὶ ἔλαβεν ιουδας γυναῖκα ηρ τῷ πρωτοτόκῳ αὐτοῦ ᾗ ὄνομα θαμαρ

7 ἐγένετο δὲ ηρ πρωτότοκος ιουδα πονηρὸς ἐναντίον κυρίου καὶ ἀπέκτεινεν αὐτὸν ὁ θεός

8 εἶπεν δὲ ιουδας τῷ αυναν εἴσελθε πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ σου καὶ γάμβρευσαι αὐτὴν καὶ ἀνάστησον σπέρμα τῷ ἀδελφῷ σου

9 γνοὺς δὲ αυναν ὅτι οὐκ αὐτῷ ἔσται τὸ σπέρμα ἐγίνετο ὅταν εἰσήρχετο πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ ἐξέχεεν ἐπὶ τὴν γῆν τοῦ μὴ δοῦναι σπέρμα τῷ ἀδελφῷ αὐτοῦ

10 πονηρὸν δὲ ἐφάνη ἐναντίον τοῦ θεοῦ ὅτι ἐποίησεν τοῦτο καὶ ἐθανάτωσεν καὶ τοῦτον

11 εἶπεν δὲ ιουδας θαμαρ τῇ νύμφῃ αὐτοῦ κάθου χήρα ἐν τῷ οἴκῳ τοῦ πατρός σου ἕως μέγας γένηται σηλωμ ὁ υἱός μου εἶπεν γάρ μήποτε ἀποθάνῃ καὶ οὗτος ὥσπερ οἱ ἀδελφοὶ αὐτοῦ ἀπελθοῦσα δὲ θαμαρ ἐκάθητο ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς

12 ἐπληθύνθησαν δὲ αἱ ἡμέραι καὶ ἀπέθανεν σαυα ἡ γυνὴ ιουδα καὶ παρακληθεὶς ιουδας ἀνέβη ἐπὶ τοὺς κείροντας τὰ πρόβατα αὐτοῦ αὐτὸς καὶ ιρας ὁ ποιμὴν αὐτοῦ ὁ οδολλαμίτης εἰς θαμνα

13 καὶ ἀπηγγέλη θαμαρ τῇ νύμφῃ αὐτοῦ λέγοντες ἰδοὺ ὁ πενθερός σου ἀναβαίνει εἰς θαμνα κεῖραι τὰ πρόβατα αὐτοῦ

14 καὶ περιελομένη τὰ ἱμάτια τῆς χηρεύσεως ἀφ' ἑαυτῆς περιεβάλετο θέριστρον καὶ ἐκαλλωπίσατο καὶ ἐκάθισεν πρὸς ταῖς πύλαις αιναν ἥ ἐστιν ἐν παρόδῳ θαμνα εἶδεν γὰρ ὅτι μέγας γέγονεν σηλωμ αὐτὸς δὲ οὐκ ἔδωκεν αὐτὴν αὐτῷ γυναῖκα

15 καὶ ἰδὼν αὐτὴν ιουδας ἔδοξεν αὐτὴν πόρνην εἶναι κατεκαλύψατο γὰρ τὸ πρόσωπον αὐτῆς καὶ οὐκ ἐπέγνω αὐτήν

16 ἐξέκλινεν δὲ πρὸς αὐτὴν τὴν ὁδὸν καὶ εἶπεν αὐτῇ ἔασόν με εἰσελθεῖν πρὸς σέ οὐ γὰρ ἔγνω ὅτι ἡ νύμφη αὐτοῦ ἐστιν ἡ δὲ εἶπεν τί μοι δώσεις ἐὰν εἰσέλθῃς πρός με

17 ὁ δὲ εἶπεν ἐγώ σοι ἀποστελῶ ἔριφον αἰγῶν ἐκ τῶν προβάτων ἡ δὲ εἶπεν ἐὰν δῷς ἀρραβῶνα ἕως τοῦ ἀποστεῖλαί σε

18 ὁ δὲ εἶπεν τίνα τὸν ἀρραβῶνά σοι δώσω ἡ δὲ εἶπεν τὸν δακτύλιόν σου καὶ τὸν ὁρμίσκον καὶ τὴν ῥάβδον τὴν ἐν τῇ χειρί σου καὶ ἔδωκεν αὐτῇ καὶ εἰσῆλθεν πρὸς αὐτήν καὶ ἐν γαστρὶ ἔλαβεν ἐξ αὐτοῦ

19 καὶ ἀναστᾶσα ἀπῆλθεν καὶ περιείλατο τὸ θέριστρον ἀφ' ἑαυτῆς καὶ ἐνεδύσατο τὰ ἱμάτια τῆς χηρεύσεως αὐτῆς

20 ἀπέστειλεν δὲ ιουδας τὸν ἔριφον ἐξ αἰγῶν ἐν χειρὶ τοῦ ποιμένος αὐτοῦ τοῦ οδολλαμίτου κομίσασθαι τὸν ἀρραβῶνα παρὰ τῆς γυναικός καὶ οὐχ εὗρεν αὐτήν

21 ἐπηρώτησεν δὲ τοὺς ἄνδρας τοὺς ἐκ τοῦ τόπου ποῦ ἐστιν ἡ πόρνη ἡ γενομένη ἐν αιναν ἐπὶ τῆς ὁδοῦ καὶ εἶπαν οὐκ ἦν ἐνταῦθα πόρνη

22 καὶ ἀπεστράφη πρὸς ιουδαν καὶ εἶπεν οὐχ εὗρον καὶ οἱ ἄνθρωποι οἱ ἐκ τοῦ τόπου λέγουσιν μὴ εἶναι ὧδε πόρνην

23 εἶπεν δὲ ιουδας ἐχέτω αὐτά ἀλλὰ μήποτε καταγελασθῶμεν ἐγὼ μὲν ἀπέσταλκα τὸν ἔριφον τοῦτον σὺ δὲ οὐχ εὕρηκας

24 ἐγένετο δὲ μετὰ τρίμηνον ἀπηγγέλη τῷ ιουδα λέγοντες ἐκπεπόρνευκεν θαμαρ ἡ νύμφη σου καὶ ἰδοὺ ἐν γαστρὶ ἔχει ἐκ πορνείας εἶπεν δὲ ιουδας ἐξαγάγετε αὐτήν καὶ κατακαυθήτω

25 αὐτὴ δὲ ἀγομένη ἀπέστειλεν πρὸς τὸν πενθερὸν αὐτῆς λέγουσα ἐκ τοῦ ἀνθρώπου τίνος ταῦτά ἐστιν ἐγὼ ἐν γαστρὶ ἔχω καὶ εἶπεν ἐπίγνωθι τίνος ὁ δακτύλιος καὶ ὁ ὁρμίσκος καὶ ἡ ῥάβδος αὕτη

26 ἐπέγνω δὲ ιουδας καὶ εἶπεν δεδικαίωται θαμαρ ἢ ἐγώ οὗ εἵνεκεν οὐκ ἔδωκα αὐτὴν σηλωμ τῷ υἱῷ μου καὶ οὐ προσέθετο ἔτι τοῦ γνῶναι αὐτήν

27 ἐγένετο δὲ ἡνίκα ἔτικτεν καὶ τῇδε ἦν δίδυμα ἐν τῇ γαστρὶ αὐτῆς

28 ἐγένετο δὲ ἐν τῷ τίκτειν αὐτὴν ὁ εἷς προεξήνεγκεν τὴν χεῖρα λαβοῦσα δὲ ἡ μαῖα ἔδησεν ἐπὶ τὴν χεῖρα αὐτοῦ κόκκινον λέγουσα οὗτος ἐξελεύσεται πρότερος

29 ὡς δὲ ἐπισυνήγαγεν τὴν χεῖρα καὶ εὐθὺς ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ ἡ δὲ εἶπεν τί διεκόπη διὰ σὲ φραγμός καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ φαρες

30 καὶ μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ ἐφ' ᾧ ἦν ἐπὶ τῇ χειρὶ αὐτοῦ τὸ κόκκινον καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ζαρα

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4884

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4884. 'And put on the clothes of her widowhood' means intelligence. This is clear from the meaning of 'a widow' as one with whom truth exists without good but who nevertheless desires to be led by good, dealt with above in 4844; and from the meaning of 'clothes' as truths, dealt with in 297, 2576, 4545, 4763. The reason why these taken together mean intelligence is that nothing else than truths constitute intelligence, for those in possession of truths rooted in good possess intelligence. Indeed truths rooted in good enable the human understanding to dwell in the light of heaven, and the light of heaven is intelligence because Divine Truth rooted in Divine Good constitutes it. Also, a further reason why 'putting on the clothes of widowhood' here means intelligence is that 'a widow' in the genuine sense means one with whom truth exists and who desires to be led by good to truth that constitutes intelligence, as also shown above in 4844, and so to intelligence itself.

[2] To enable the implications of all this to be seen a brief explanation is necessary. When a person knows the truth it is not truth constituting intelligence until he is led by good; but when he is led by good it starts to become the truth of intelligence. For truth does not receive its life from itself but from good; and truth receives its life from good when the person lives in conformity with that truth. When he does this, truth injects itself into the intentions of his will, and from these into his actions, and so into the entire person. Truth that is merely known or grasped intellectually by a person remains excluded from his will, and so from his life since the intentions of a person's will constitute his life. But once he is intent on truth it stands at the gateway into his life; and when he is intent on it and therefore practices it, that truth is present within the entire person. Then, when his practice of that truth is frequent its reappearance is attributable not merely to habit but also to an affection for it and so to a free desire to practise it. Let anyone at all consider whether anything can be taken in by a person apart from that which he is intent on putting into practice. That which he merely thinks about but does not actually do, more so that which he thinks about but does not wish to do, is nothing else than something which remains excluded from that person, and is also driven away like a straw by the smallest puff of wind, and is actually blown away in that manner in the next life. From this one can know what faith without works is. These considerations now show what truth constituting intelligence is, namely truth which is rooted in good. Truth is the characteristic feature of the understanding and good that of the will; or what amounts to the same, truth is the substance of doctrine and good that of life.

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

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