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Postanak 38

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1 A u to vreme dogodi se, te Juda otide od braće svoje i uvrati se kod nekog Odolamejca, kome ime beše Iras.

2 I onde vide Juda kćer nekog Hananejca, kome ime beše Sava, i uze je i leže s njom;

3 I ona zatrudne i rodi sina, kome nadede ime Ir.

4 I opet zatrudnevši rodi sina, kome nadede ime Avnan.

5 I opet rodi sina, i nadede mu ime Silom; a Juda beše u Hasvi kad ona toga rodi.

6 I Juda oženi prvenca svog Ira devojkom po imenu Tamara.

7 Ali Ir prvenac Judin beše nevaljao pred Gospodom, i ubi ga Gospod.

8 A Juda reče Avnanu: Uđi k ženi brata svog i oženi se njom na ime bratovo, da podigneš seme bratu svom.

9 A Avnan, znajući da neće biti njegov porod, kad leže sa ženom brata svog prosipaše na zemlju, da ne rodi dece bratu svom.

10 Ali Gospodu ne bi milo što činjaše, te ubi i njega.

11 I Juda reče Tamari snasi svojoj: Ostani udovicom u kući oca svog dokle odraste Silom sin moj. Jer govoraše: Da ne umre i on kao braća mu. I otide Tamara, i živeše u kući oca svog.

12 A kad prođe mnogo vremena, umre kći Savina, žena Judina. I kad se Juda uteši, pođe u Tamnu k ljudima što mu strižahu ovce, sam s Irasom prijateljem svojim Odolamejcem.

13 I javiše Tamari govoreći: Eto svekar tvoj ide u Tamnu da striže ovce svoje.

14 A ona skide sa sebe udovičko ruho svoje, i uze pokrivalo i pokri lice, i sede na raskršće na putu koji ide u Tamnu. Jer vide da je Silom odrastao, a nju još ne udaše za nj.

15 A Juda kada vide, pomisli da je kurva, jer beše pokrila lice svoje.

16 Pa svrnu s puta k njoj i reče joj: Pusti da legnem s tobom. Jer nije poznao da mu je snaha. A ona reče: Šta ćeš mi dati da legneš sa mnom?

17 A on reče: Poslaću ti jare iz stada. A ona reče: Ali da mi daš zalog dokle ga ne pošalješ.

18 A on reče: Kakav zalog da ti dam? A ona reče: Eto, prsten i rubac, i štap što ti je u ruci. I on joj dade, te leže s njom, i ona zatrudne od njega.

19 Posle ustavši Tamara otide i skide pokrivalo sa sebe i obuče udovičko ruho.

20 A Juda posla jare po prijatelju svom Odolamejcu da mu donese natrag od žene zalog. Ali je on ne nađe.

21 Pa pitaše ljude po onom mestu gde je ona bila govoreći: Gde je ona kurva što je bila na raskršću na ovom putu? A oni rekoše: Nije ovde bilo kurve.

22 I vrati se k Judi i reče: Ne nađoh je, nego još rekoše meštani: Nije ovde bilo kurve.

23 A Juda reče: Neka joj, da se ne sramotimo; ja sam slao jare, ali je ti ne nađe.

24 A kad prođe do tri meseca dana, javiše Judi govoreći: Tamara snaha tvoja učini preljubu, i evo zatrudne od preljube. A Juda reče: Izvedite je da se spali.

25 A kad je povedoše, posla k svekru svom i poruči: S čovekom čije je ovo zatrudnela sam. I reče: Traži čiji je ovaj prsten i rubac i štap.

26 A Juda pozna i reče: Pravija je od mene, jer je ne dadoh sinu svom Silomu. I više ne leže s njom.

27 A kad dođe vreme da rodi, a to blizanci u utrobi njenoj.

28 I kad se porađaše, jedno dete pomoli ruku, a babica uze i veza mu crven konac oko ruke govoreći: Ovaj je prvi.

29 Ali on uvuče ruku, i gle izađe brat njegov, a ona reče: Kako prodre? Prodiranje neka ti bude. I nadeše mu ime Fares.

30 A posle izađe brat mu, kome oko ruke beše crveni konac, i nadeše mu ime Zara.

   

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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.