Bible

 

Genesis 34

Studie

   

1 At lumabas si Dina na anak ni Lea, na ipinanganak nito kay Jacob, upang tingnan ang mga anak na babae ng lupaing yaon.

2 At siya'y nakita ni Sichem, anak ni Hamor, na Heveo, na prinsipe sa lupain; at siya'y kinuha at sumiping sa kaniya, at siya'y pinangayupapa.

3 At inilakip niya ang kaniyang kaluluwa kay Dina, na anak ni Jacob at kaniyang sininta ang dalaga, at nakiusap ng kalugodlugod sa dalaga.

4 At si Sichem ay nagsalita sa kaniyang amang kay Hamor, na sinabi, Ipakamit mo sa akin ang dalagang ito na maging asawa ko.

5 Nabalitaan nga ni Jacob na dinahas ang kaniyang anak na si Dina; at ang kaniyang mga anak ay nasa kasamahan ng mga hayop niya sa parang: at tumahimik si Jacob hanggang sa sila'y dumating.

6 At nilabas ni Hamor na ama ni Sichem si Jacob upang makiusap sa kaniya.

7 At ang mga anak ni Jacob ay nagsiuwi mula sa parang nang kanilang mabalitaan: at nangagdamdam ang mga lalake, at nagningas ang kanilang galit, sapagka't gumawa ng kaululan sa Israel, na sinipingan ang anak ni Jacob; bagay na di nararapat gawin.

8 At nakiusap si Hamor sa kanila, na sinasabi, Ang kaluluwa ni Sichem na aking anak ay sumasa iyong anak; ipinamamanhik ko sa inyo na ipagkaloob ninyo sa kaniya na maging asawa niya.

9 At magsipagasawa kayo sa amin; ibigay ninyo sa amin ang inyong mga anak na babae, at ibibigay namin sa inyo ang aming mga anak na babae.

10 At tatahan kayong kasama namin; at ang lupain ay sasa harap ninyo; tumahan kayo at mangalakal kayo riyan at magkaroon kayo ng mga pag-aari riyan.

11 At sinabi ni Sichem sa ama ni Dina, at sa mga kapatid niya, Makasundo nawa ako ng biyaya sa inyong mga mata at ang sabihin ninyo sa akin ay aking ibibigay.

12 Hingin ninyo sa akin ang walang bilang na bigay-kaya at kaloob, at aking ibibigay ayon sa sabihin ninyo sa akin; ipagkaloob lamang ninyo sa akin ang dalaga na maging asawa ko.

13 At nagsisagot na may pagdaraya ang mga anak ni Jacob kay Sichem at kay Hamor na kaniyang ama, at sila'y nagsalitaan, sapagka't kaniyang dinahas si Dina na kanilang kapatid.

14 At sinabi niya sa kanila, Hindi namin magagawa ito, na ibigay ang aming kapatid sa isang hindi tuli; sapagka't isang kasiraan ng puri namin.

15 Sa ganitong paraan lamang papayag kami sa inyo: kung kayo'y magiging gaya namin, na mangatuli ang lahat ng lalake sa inyo;

16 Ay ibibigay nga namin sa inyo ang aming mga anak na babae, at makikisama kami sa inyong mga anak na babae, at tatahan kami sa inyo, at tayo'y magiging isa lamang bayan.

17 Datapuwa't kung ayaw ninyo kaming pakinggan, na kayo'y mangatuli; ay dadalhin nga namin ang aming anak na babae at kami ay yayaon.

18 At ang kanilang mga salita ay kinalugdan ni Hamor at ni Sichem, na anak ni Hamor.

19 At hindi iniliban ng binata ang paggawa niyaon, sapagka't nalugod siya sa anak na babae ni Jacob: at siya ang pinarangalang higit sa buong sangbahayan ng kaniyang ama.

20 At si Hamor at si Sichem na kaniyang anak ay napasa pintuang-bayan ng kanilang bayan, at sila'y nakiusap sa mga tao sa kanilang bayan, na sinasabi.

21 Ang mga taong ito ay tahimik sa atin; kaya't magsitahan sila sa lupain at magsipangalakal sila riyan; sapagka't narito, ang lupain, ay may malabis na kaluwangan sa kanila; tayo'y makisama sa kanilang mga anak na babae, at ating ibigay sa kanila ang ating mga anak.

22 Sa ganito lamang paraan papayagan tayo ng mga taong iyan, sa pagtahan sa atin, na maging isa lamang bayan, kung patuli ang lahat ng lalake sa atin, na gaya naman nila na mga tuli.

23 Di ba magiging atin ang kanilang mga baka at ang kanilang mga pag-aari at ang lahat nilang hayop? Atin lamang silang payagan, at tatahan sa atin.

24 At pinakinggan si Hamor at si Sichem na kaniyang anak, ng lahat na lumalabas sa pintuan ng kaniyang bayan; at ang lahat ng lalake ay nagtuli, ang lahat ng lumalabas sa pintuan ng kaniyang bayan.

25 At nangyari, nang ikatlong araw, nang sila'y nangasasaktan, na ang dalawa sa mga anak ni Jacob, si Simeon at si Levi, na mga kapatid ni Dina, na kumuha ang bawa't isa ng kaniyang tabak, at sila'y lihim na pumasok sa bayan, at kanilang pinatay ang lahat ng mga lalake.

26 At kanilang pinatay si Hamor at si Sichem na kaniyang anak, sa talim ng tabak, at kanilang kinuha si Dina sa bahay ni Sichem, at sila'y nagsialis.

27 Nagsiparoon ang mga anak ni Jacob sa mga patay, at kanilang sinamsaman ang bayan, sapagka't kanilang dinahas ang kapatid nila.

28 Kinuha nila ang kanilang mga kawan at ang kanilang mga bakahan, at ang kanilang mga asno, at ang nasa bayan, at ang nasa parang;

29 At ang kanilang buong yaman, at ang lahat ng kanilang mga anak, at mga asawa, ay dinala nilang bihag at samsam, sa makatuwid baga'y lahat na nasa bahay.

30 At sinabi ni Jacob kay Simeon at kay Levi, Ako'y inyong binagabag, na pinapaging mapagtanim ninyo ako sa mga tumatahan sa lupain, sa mga Cananeo, at sa mga Pherezeo; at akong may kaunting tao, ay magpipisan sila laban sa akin, at ako'y sasaktan nila; at lilipulin ako at ang aking sangbahayan.

31 At kanilang sinabi, Aariin ba niya ang aming kapatid na parang isang patutot?

   

Komentář

 

Enter

  
"A Mother and Child Entering a Cottage" by Helen Allingham

All changes of place in the Bible represent changes in spiritual state. “Entering” – usually used as entering someone’s house or “going in unto” someone – particularly means adopting a spiritual state that is compatible with someone else in order to communicate with them or be conjoined with them. This is easily seen in the fact that a man “going in unto” a woman is sort of a Biblical euphemism for a physical relationship. In a broader sense, all the spiritual changes we go through in our lives involve “entering” and “leaving,” so when the Bible uses the phrasing “going in and coming out,” it symbolizes someone’s entire spiritual life.

To enter, as in Genesis 7:1, signifies to be prepared.

Ze Swedenborgových děl

 

Arcana Coelestia # 4493

Prostudujte si tuto pasáž

  
/ 10837  
  

4493. 'And they circumcised every male, all who went out of the gate of his city' means the acceptance of externalities. This is clear from the meaning of 'circumcising every male' as being introduced into the representatives and meaningful signs of that people (that is, into those of Jacob's descendants) - solely into the external observances involved in these, dealt with in 4486; and from the meaning of 'going out of the gate of the city' as departing from the doctrine of the Church among the Ancients, dealt with immediately above in 4492. And as the departure from doctrine and the acceptance of externalities is meant, the expression 'those who went out of the gate of his city' occurs twice, without any reference at the same time, as is so elsewhere, to those who went into it. For 'going in' means an acceptance of doctrine and a departure from externalities; but the reverse of this is described here.

[2] The implications of this must now be stated. Members of the Most Ancient Church, the remnants of which Hamor and Shechem with their families were a part, had an entirely different mental constitution and different disposition from adherents to the Ancient Church. The will in the case of the members of the Most Ancient Church contained that which was whole; but this was not so with adherents to the Ancient Church. Because of this the Lord was able with members of the Most Ancient Church to flow in through the will, and therefore by an internal way, but not so with adherents to the Ancient Church, since in these the will had been destroyed. But the Lord flowed into their understanding, and so not by an internal way but by an external one, as stated above in 4489. Flowing in through the will involves flowing in through the good of love, for all good belongs to the will part of the mind, whereas flowing in through the understanding involves flowing in through the truth of faith, for all truth belongs to the understanding part. Within the latter - the understanding - the Lord formed, in the case of adherents to the Ancient Church, a new will when He regenerated them. For goods and truths were implanted in the will part of the mind of members of the Most Ancient Church, see 895, 927, but in the understanding part of that of adherents to the Ancient Church, 863, 875, 895, 927, 2124, 2256, 4328. The new will is formed within the understanding part of the mind, 928, 1023, 1043, 1044, 4328. A parallelism exists between the Lord and the good residing with man, but not between Him and the truth there, 1831, 1832, 2718, 3514. As a consequence adherents to the Ancient Church dwelt in obscurity compared with members of the Most Ancient, 2708, 2715, 2935, 2937, 3246, 3833. From all this it may be seen that members of the Most Ancient Church had an entirely different mental constitution and different disposition from adherents to the Ancient Church.

[3] It was for this reason that those who belonged to the Most Ancient Church were internal people and had no external forms of worship, while those who belonged to the Ancient Church were external people and did have them. For the former saw external things in the light of internal ones, as if by the light of the sun in the daytime, whereas the latter saw internal things in the light of external ones, as if by the light of the moon or stars at night. This also explains why the Lord is seen by the former in heaven as the Sun, but by the latter as the Moon, 1521, 1529-1531, 2441, 2495, 4060. The former are those who in explanations above are called celestial, the latter those who are called spiritual.

[4] To illustrate the essential difference between the two let an example be taken. If a member of the Most Ancient Church had read the Word, the historical or the prophetical, he would have seen its internal sense without prior instruction or any explanation. He would have seen it so perfectly that the celestial and spiritual things belonging to the internal sense would have instantly met his eyes, and scarcely anything belonging to the sense of the letter. Thus the internal sense would have been for him in brightness, but the sense of the letter in obscurity. He would be like someone listening to a person speaking, and taking in only the sense and paying no attention to the words used by the speaker. But if a member of the Ancient Church had read the Word he would not have been able, without prior instruction or explanation, to see its internal sense, and so the internal sense would have been for him in obscurity but the sense of the letter in brightness. He would be like someone listening to a person speaking and in thought hanging on to the words used by him, all the while paying no attention to the sense of them, which would therefore be lost on him. But when a member of the Jewish Church reads the Word he does not understand anything beyond the sense of the letter. He does not know of and also denies the existence of any internal sense. And it is similar with the member of the Christian Church at the present day.

[5] These considerations show the essential difference between those represented here by Hamor and Shechem who, being part of the remnants of the Most Ancient Church, were interested in internal things and not in external ones, and those meant by the sons of Jacob who were interested in external things and not in internal ones. Those considerations show in addition that Hamor and Shechem could not have acceded to external things and accepted those which existed among the sons of Jacob unless their internals were closed. But if these had been closed they would have perished for ever.

[6] This is the hidden reason why Hamor and Shechem with their families were slain, a deed that would not otherwise have been allowed. Not that this absolves the sons of Jacob from blame for having committed that hideous crime. They had no knowledge of that hidden reason, nor did they have that as their end in view. Everyone is judged according to the end he has in view, that is, his intention; and it is plainly stated in verse 13 that their intention was deceitful. When the Lord allows any such crime as this it is carried out by the evil and by those in hell who instigate it. But all evil which the evil intend and do to the good the Lord converts into good, as is the case here in that Hamor and Shechem with their families were [eternally] saved.

  
/ 10837  
  

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