성경

 

Postanak 34

공부

   

1 Dina, kći koju je Lea rodila Jakovu, iziđe da posjeti neke žene onoga kraja.

2 Opazi je Hivijac Šekem, sin Hamora, poglavice kraja, pa je pograbi i na silu s njom leže.

3 Njegovo srce prione za Dinu, Jakovljevu kćer, i on se u djevojku zaljubi. Nastojao je pridobiti djevojčino srce.

4 Šekem je govorio i svom ocu Hamoru: "Onu mi djevojku uzmi za ženu!"

5 Jakov sazna da je Šekem obeščastio njegovu kćer Dinu. Ali kako su njegovi sinovi bili uz blago na polju, Jakov nije poduzimao ništa dok oni ne dođu.

6 Uto dođe k Jakovu Šekemov otac Hamor da se s njim sporazumije,

7 upravo kad su se Jakovljevi sinovi vraćali iz polja. Kad su čuli vijest, ljudi su bili ojađeni i vrlo ljuti. Što je Šekem učinio - legavši s Jakovljevom kćeri - u Izraelu je bila sramota. To se nije smjelo trpjeti.

8 Hamor im reče. "Moj se sin Šekem svom dušom zaljubio u vašu kćer. Dajte mu je za ženu!

9 Oprijateljite se s nama: dajite nam svoje kćeri, a naše kćeri uzimajte sebi!

10 Tako možete živjeti među nama; zemlja je pred vama da se naselite, u njoj se slobodno krećete i stječete imovinu!"

11 Potom Šekem reče njezinu ocu i njezinoj braći: "Da nađem milost u vašim očima, dat ću vam što zatražite.

12 Tražite od mene koliko hoćete: sve što god zapitate dat ću, samo mi dajte djevojku za ženu."

13 Jakovljevi sinovi odgovore Šekemu i njegovu ocu Hamoru - govorili su s prijevarom jer je obeščastio njihovu sestru Dinu -

14 te im rekoše: "Ne možemo pristati da svoju sestru damo čovjeku koji nije obrezan, jer bi to za nas bila sramota.

15 Jedino ćemo je dati ako postanete kao i mi, ako obrežete sve svoje muškarce.

16 Onda vam možemo davati svoje kćeri i uzimati vaše sebi, s vama se naseliti i biti jedan rod.

17 A ako ne pristajete na obrezanje, uzet ćemo svoju kćer i otići."

18 Hamoru i Šekemu, Hamorovu sinu, njihov se zahtjev učini povoljan.

19 Mladić nije časio da zahtjev izvrši, jer je čeznuo za Jakovljevom kćeri; a bio je najuvaženiji od svih u očevu domu.

20 Tako Hamor i njegov sin Šekem dođu u svoje gradsko vijeće i obrate se svojim sugrađanima ovako:

21 "Ovaj je svijet prijazan; neka se među nama u zemlji nasele; neka se po njoj slobodno kreću; ima dosta prostora u zemlji za njih; možemo uzimati njihove kćeri sebi za žene, a njima davati svoje.

22 No ljudi će pristati da među nama žive i s nama budu jedan rod samo ako se svi naši muškarci obrežu kao što su oni obrezani.

23 Zar tako ne bi stoka koju su stekli, sve njihovo blago - bilo naše? Pristanimo, pa neka se među nama nasele!"

24 Svi odrasli muškarci koji imaju pravo izaći na gradska vrata poslušaše Hamora i njegova sina Šekema, pa bude obrezan svaki muškarac - svaki koji ima pravo izaći na gradska vrata.

25 A trećega dana, dok su oni još bili u bolovima, dva Jakovljeva sina, Šimun i Levi, Dinina braća, pograbe svaki svoj mač i nesmetano dođu u grad te poubijaju sve muškarce.

26 Sasijeku mačem Hamora i njegova sina Šekema, uzmu Dinu iz Šekemove kuće i odu.

27 Ostali Jakovljevi sinovi dođu na ubijene i opustoše grad što je njihova sestra bila obeščašćena.

28 Što je bilo krupne i sitne stoke i magaradi, u gradu i u polju, otjeraju;

29 opljačkaju sva njihova dobra, a svu im djecu i žene - sve što je bilo po kućama - odvedu u roblje.

30 Jakov reče Šimunu i Leviju: "Uveli ste me u nepriliku omrazivši me stanovnicima zemlje, Kanaancima i Perižanima. Ako se ujedine protiv mene i napadnu me, dok je nas ovako malo na broj, istrijebit će me s mojim domom."

31 Oni odgovore: "Zar da prema našoj sestri postupaju kao prema kakvoj bludnici?"

   

스웨덴보그의 저서에서

 

Arcana Coelestia #4520

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4520. I and my house. That this signifies as to truth and good, is evident from the representation of Jacob, who here is “I,” as being the church, specifically the church as to truth, may be inferred from what has been shown in regard to the representation of Jacob (n. 3305, 3509, 3525, 3546, 3576, 3599, 3775, 4234, 4337), namely, that he represents the Lord as to Divine truth natural. Now with regard to representations, the man who in the supreme sense represents the Lord as to the Divine truth of the natural, also represents the Lord’s kingdom as to Divine truth therein, and consequently the church as to truth, for these correspond to each other, because all the truth that is in His kingdom and church is the Lord’s. And that the church as to good is signified by “my house,” is evident from the signification of a “house,” as being the church as to good (n. 2233-2234, 3720).

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

스웨덴보그의 저서에서

 

Arcana Coelestia #4234

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4234. And Jacob went to his way. That this signifies the successive advance of truth toward its conjunction with spiritual and celestial good, is evident from the representation of Jacob, as being here the truth of the natural. What Jacob represented has been already stated, namely, the Lord’s natural; and as where Jacob is treated of in the historical narrative, in the internal sense the Lord is treated of, and how He made His natural Divine, therefore Jacob first represented the truth in that natural, and then the truth to which was adjoined the collateral good which was “Laban;” and after the Lord had adjoined this good, Jacob represented it; but such good is not the good Divine in the natural, but is a mediate good by means of which the Lord could receive good Divine; and this mediate good was the good that Jacob represented when he withdrew from Laban. Nevertheless in itself this good is truth which from its mediate character possesses the capacity of conjoining itself with the good Divine in the natural. Such then is the truth that Jacob now represents.

[2] But the good with which this truth was to be conjoined is represented by Esau. (That Esau is the Divine good of the Lord’s Divine natural, may be seen above, n. 3300, 3302, 3494, 3504, 3527, 3576, 3599, 3669, 3677.) It is this very conjunction of truth Divine with the good Divine of the Lord’s Divine natural, that is now treated of in the supreme sense. For after Jacob withdrew from Laban and came to the Jordan, thus to the first entrance into the land of Canaan, he advances into the representation of this conjunction; for in the internal sense the land of Canaan signifies heaven, and in the supreme sense the Lord’s Divine Human (n. 3038, 3705). It is for this reason that by the words, “and Jacob went to his way,” is signified the successive advance of truth toward conjunction with spiritual and celestial good.

[3] But these things are of such a nature as to prevent their being fully set forth to the apprehension; the cause of which is that the most general things of this subject are unknown in the learned world, even among Christians. For it is scarcely known what the natural in man is, and what the rational, and that these are altogether distinct from each other; and scarcely even what spiritual truth is, and what its good, and that these also are most distinct from each other. Still less is it known that when man is being regenerated, truth is conjoined with good, in one distinct way in the natural, and in another distinct way in the rational, and this by innumerable means. It is not even known that the Lord made His Human Divine according to the same order as that in which He regenerates man.

[4] Since therefore these most general things are unknown, it must needs be that whatever is said about them will appear obscure. Nevertheless they have to be stated, because otherwise the Word cannot be unfolded as to its internal sense. At the very least this may be the means of showing how great angelic wisdom is, and also of what kind it is, for the internal sense of the Word is chiefly for the angels.

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