Bible

 

Gênesis 38

Studie

   

1 Nesse tempo Judá desceu de entre seus irmãos e entrou na casa dum adulamita, que se chamava Hira,

2 e viu Judá ali a filha de um cananeu, que se chamava Suá; tomou-a por mulher, e esteve com ela.

3 Ela concebeu e teve um filho, e o pai chamou-lhe Er.

4 Tornou ela a conceber e teve um filho, a quem ela chamou Onã.

5 Teve ainda mais um filho, e chamou-lhe Selá. Estava Judá em Quezibe, quando ela o teve.

6 Depois Judá tomou para Er, o seu primogênito, uma mulher, por nome Tamar.

7 Ora, Er, o primogênito de Judá, era mau aos olhos do Senhor, pelo que o Senhor o matou.

8 Então disse Judá a Onã: Toma a mulher de teu irmão, e cumprindo-lhe o dever de cunhado, suscita descendência a teu irmão.

9 Onã, porém, sabia que tal descendência não havia de ser para ele; de modo que, toda vez que se unia à mulher de seu irmão, derramava o sêmen no chão para não dar descendência a seu irmão.

10 E o que ele fazia era mau aos olhos do Senhor, pelo que o matou também a ele.

11 Então disse Judá a Tamar sua nora: Conserva-te viúva em casa de teu pai, até que Selá, meu filho, venha a ser homem; porquanto disse ele: Para que porventura não morra também este, como seus irmãos. Assim se foi Tamar e morou em casa de seu pai.

12 Com o correr do tempo, morreu a filha de Suá, mulher de Judá. Depois de consolado, Judá subiu a Timnate para ir ter com os tosquiadores das suas ovelhas, ele e Hira seu amigo, o adulamita.

13 E deram aviso a Tamar, dizendo: Eis que o teu sogro sobe a Timnate para tosquiar as suas ovelhas.

14 Então ela se despiu dos vestidos da sua viuvez e se cobriu com o véu, e assim envolvida, assentou-se à porta de Enaim que está no caminho de Timnate; porque via que Selá já era homem, e ela lhe não fora dada por mulher.

15 Ao -la, Judá julgou que era uma prostituta, porque ela havia coberto o rosto.

16 E dirigiu-se para ela no caminho, e disse: Vem, deixa-me estar contigo; porquanto não sabia que era sua nora. Perguntou-lhe ela: Que me darás, para estares comigo?

17 Respondeu ele: Eu te enviarei um cabrito do rebanho. Perguntou ela ainda: Dar-me-ás um penhor até que o envies?

18 Então ele respondeu: Que penhor é o que te darei? Disse ela: O teu selo com a corda, e o cajado que está em tua mão. Ele, pois, lhos deu, e esteve com ela, e ela concebeu dele.

19 E ela se levantou e se foi; tirou de si o véu e vestiu os vestidos da sua viuvez.

20 Depois Judá enviou o cabrito por mão do seu amigo o adulamita, para receber o penhor da mão da mulher; porém ele não a encontrou.

21 Pelo que perguntou aos homens daquele lugar: Onde está a prostituta que estava em Enaim junto ao caminho? E disseram: Aqui não esteve prostituta alguma.

22 Voltou, pois, a Judá e disse: Não a achei; e também os homens daquele lugar disseram: Aqui não esteve prostituta alguma.

23 Então disse Judá: Deixa-a ficar com o penhor, para que não caiamos em desprezo; eis que enviei este cabrito, mas tu não a achaste.

24 Passados quase três meses, disseram a Judá: Tamar, tua nora, se prostituiu e eis que está grávida da sua prostituição. Então disse Judá: Tirai-a para fora, e seja ela queimada.

25 Quando ela estava sendo tirada para fora, mandou dizer a seu sogro: Do homem a quem pertencem estas coisas eu concebi. Disse mais: Reconhece, peço-te, de quem são estes, o selo com o cordão, e o cajado.

26 Reconheceu-os, pois, Judá, e disse: Ela é mais justa do que eu, porquanto não a dei a meu filho Selá. E nunca mais a conheceu.

27 Sucedeu que, ao tempo de ela dar à luz, havia gêmeos em seu ventre;

28 e dando ela à luz, um pôs fora a mão, e a parteira tomou um fio encarnado e o atou em sua mão, dizendo: Este saiu primeiro.

29 Mas recolheu ele a mão, e eis que seu irmão saiu; pelo que ela disse: Como tens tu rompido! Portanto foi chamado Pérez.

30 Depois saiu o seu irmão, em cuja mão estava o fio encamado; e foi chamado Zerá.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4868

Prostudujte si tuto pasáž

  
/ 10837  
  

4868. 'And said, Allow me now to come [in] to you' means a lustful desire to be connected with it. This is clear from the meaning of 'coming (or going in) to someone' as being joined to, dealt with in 4820. The meaning here - a lustful desire like that involved in connection with a prostitute, by whom falsity is meant in the internal sense - is self-evident. For the Jewish nation, meant here by 'Judah', 4815, 4842, 4864, looked on the internal truth of the representative Church, and still looks on it at the present day, as nothing else than falsity, see above in 4865. Dealt with here is the fact that it nevertheless linked itself to that truth, not however as a wife but as a prostitute; that is, it did not link itself to it as truth but as falsity. The expression 'a lustful desire' is used to describe a link with falsity that is like a connection with a prostitute.

[2] All who believe solely the external sense of the Word, that is, its literal sense, and completely cast aside the whole internal - that is, spiritual - sense link themselves to internal truth as to a prostitute. This is above all the case among those who employ the external or literal sense of the Word to lend support to the desires that belong to their self-love and love of the world, that is, the desires for rule and gain. Those who behave like this cannot do other than look on internal truth in that kind of way; and if they attach themselves to it they do so with a lustful desire, like that for connection with a prostitute. Members of the Jewish nation in particular do this, and so also do those meant in the Word by Babel. But those people are different who do, it is true, have a simple belief in the literal sense of the Word, yet lead lives in keeping with what is contained in the internal sense. That is to say, they are people with whom love and charity exist, and also faith derived from these (for these three are the subject in the internal sense of the Word); also they are people who base their teachings on these. For the internal sense and the external sense come together in the two commandments, to love the Lord above all things and one's neighbour as oneself.

[3] Let some examples show that the Jewish nation regards internal truth as a prostitute, and that if it associates itself with that truth it does so from a lustful desire akin to that for a connection with that kind of woman. If, for example, they are told that the Word is holy, indeed most holy, and also that every part of a letter there is holy, they acknowledge and associate themselves with what is said; yet they do so from that kind of lustful desire. For they believe that holiness lies within the actual letter of the Word and not that holiness is something which enters by means of the Word when people with an affection for what is good and true read it.

[4] If they are told that many of those mentioned in the Word are to be revered as holy ones - such as Abraham, Isaac, Jacob, Moses, Aaron, or David - they acknowledge and associate themselves with this. But they do so from a like lustful desire, for they believe that these historical figures were chosen in preference to others and are on that account holy ones, who ought therefore to be worshipped as gods. Any holiness attached to these figures however is due solely to the fact that they represented the Lord. No one by being a holy representative undergoes a change of personality; indeed one can go further and say that without exception everyone's life after death is the same as before it.

[5] If they are told that the ark among them, the temple, the altar of burnt offering, the altar of incense, the bread on the table, the lampstand with its lamps, the continual fire, the sacrifices, the incense, the oil, and also Aaron's vestments, especially the breastplate with the urim and thummim on it, were holy, they acknowledge this and associate themselves with it, but from the same kind of lustful desire. For they believe that all these objects were inherently holy, thus that wood, stone, gold, silver, bread, and fire were so; they believe that they had holiness in them because Jehovah was within them. That is to say, they believe that the holiness of Jehovah which was attached to these objects resided in actual fact within them. This is their internal truth, which however is falsity when compared with genuine truth; for holiness exists solely within good and truth which, being from the Lord, reside within love to Him and love towards the neighbour, and from these within faith. It accordingly exists only within the living, that is, within those who accept these gifts from the Lord.

[6] If they are told that the Christian Church is one with the Church that was established among them but that the Christian was internal whereas theirs was external, so that when the external features of the Church established among them are peeled away and it is laid bare, the Christian Church is seen, they do not acknowledge this truth as anything else than a harlot, that is, as something false. Nevertheless many of them who are converted from Judaism to Christianity associate themselves with this truth; but they do so from a lustful desire. Many times in the Word these kinds of things are called acts of whoredom. As regards those however who are meant in the Word by 'Babylon', they likewise look in a similar way on the internal truths of the Church; yet because they have a knowledge of internal things, and in addition acknowledge these during childhood but in adult life refuse to do so, they are described in the Word by means of foul acts of adultery and unmentionable sexual unions; for they are forms of profanation.

  
/ 10837  
  

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