Biblija

 

Génesis 35

Studija

   

1 Y dijo Dios a Jacob: Levántate, sube a Bet-el, y estáte allí; y haz allí un altar al Dios que se te apareció cuando huías de tu hermano Esaú.

2 Entonces Jacob dijo a su familia y a todos los que con él estaban : Quitad los dioses ajenos que hay entre vosotros, y limpiaos, y mudad vuestros vestidos.

3 Y levantémonos, y subamos a Bet-el; y allí haré altar al Dios que me respondió en el día de mi angustia, y ha sido conmigo en el camino que he andado.

4 Así dieron a Jacob todos los dioses ajenos que había en poder de ellos, y los zarcillos que estaban en sus orejas; y Jacob los escondió debajo de un alcornoque, que estaba en Siquem.

5 Y salieron, y el terror de Dios fue sobre las ciudades que había en sus alrededores, y no siguieron tras los hijos de Jacob.

6 Y llegó Jacob a Luz, que está en tierra de Canaán, (esta es Bet-el) él y todo el pueblo que con él estaba ;

7 y edificó allí un altar, y llamó el lugar El-betel, porque allí se le había aparecido Dios, cuando huía de su hermano.

8 Entonces murió Débora, ama de Rebeca, y fue sepultada a las raíces de Bet-el, debajo de un alcornoque; y se llamó su nombre Alón-bacut.

9 Y se apareció otra vez Dios a Jacob, cuando se había vuelto de Padan-aram, y le bendijo.

10 Y le dijo Dios: Tu nombre es Jacob; no se llamará más tu nombre Jacob, sino Israel será tu nombre; y llamó su nombre Israel.

11 Y le dijo Dios: Yo soy el Dios Omnipotente: crece y multiplícate; una nación y compañía de naciones (gentiles ) saldrá de ti, y reyes saldrán de tus lomos;

12 y la tierra que yo he dado a Abraham y a Isaac, la daré a ti; y a tu simiente después de ti daré la tierra.

13 Y se fue de él Dios, del lugar donde había hablado con él.

14 Y Jacob puso un título en el lugar donde había hablado con él, un título de piedra, y derramó sobre él libación, y echó sobre él aceite.

15 Y llamó Jacob el nombre de aquel lugar donde Dios había hablado con él, Bet-el.

16 Y partieron de Bet-el, y había aún como media legua de tierra para llegar a Efrata, cuando dio a luz Raquel, y hubo trabajo en su parto.

17 Y aconteció, que como había trabajo en su parto, le dijo la partera: No temas, que también tendrás este hijo.

18 Y acaeció que al salírsele el alma, (pues murió) llamó su nombre Benoni; mas su padre lo llamó Benjamín.

19 Así murió Raquel, y fue sepultada en el camino de Efrata, la cual es Belén.

20 Y puso Jacob un título sobre su sepultura: éste es el título de la sepultura de Raquel hasta hoy.

21 Y salió Israel, y tendió su tienda más allá de la torre de Eder.

22 Y acaeció, morando Israel en aquella tierra, que fue Rubén y durmió con Bilha la concubina de su padre; lo cual oyó Israel. Y fueron los hijos de Israel doce:

23 Los hijos de Lea: Rubén el primogénito de Jacob, y Simeón, y Leví, y Judá, e Isacar, y Zabulón.

24 Los hijos de Raquel: José, y Benjamín.

25 Y los hijos de Bilha, sierva de Raquel: Dan, y Neftalí.

26 Y los hijos de Zilpa, sierva de Lea: Gad, y Aser. Estos fueron los hijos de Jacob, que le nacieron en Padan-aram.

27 Y vino Jacob a Isaac su padre a Mamre, a la ciudad de Arba, que es Hebrón, donde habitaron Abraham e Isaac.

28 Y fueron los días de Isaac ciento ochenta años.

29 Y expiró Isaac y murió, y fue recogido a su pueblo, viejo y lleno de días; y lo sepultaron Esaú y Jacob sus hijos.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #4601

Proučite ovaj odlomak

  
/ 10837  
  

4601. That Reuben went and lay with Bilhah his father’s concubine. That this signifies the profanation of good by means of faith separate, and that and Israel heard signifies that this faith was rejected, is evident from the representation of Reuben as being faith in doctrine and in understanding, which is the first thing of the church (see n. 3861, 3866), here this faith separate from charity (of which in what follows); and from the signification of “lying with Bilhah his father’s concubine,” as being the profanation of good, for “to commit adultery” signifies to pervert or adulterate goods (n. 2466, 2729, 3399), but “to lie with a father’s concubine” is to profane them; and from the signification of “Israel heard,” as being that this faith was rejected. In the proper sense by Israel’s hearing is signified that the spiritual church knew this and assented to it; for by “hearing” is signified hearkening to, and by “Israel” the spiritual church; but that the true church does not assent, will appear from what will be said about Reuben. But in the internal sense is signified that this faith was rejected, for it is not said what Jacob felt and thought about this nefarious deed; nevertheless that he utterly abominated and abhorred it, is manifest from his prophecy respecting Reuben:

Reuben, thou art my firstborn, my strength, and the beginning of my might; excellent in honor, and excellent in power. Unstable as water, thou shalt not excel, who wentest up thy father’s bed, then profanedst thou it, he went up my couch (Genesis 49:3-4);

and from Reuben’s being on this account deprived of his birthright (1 Chron. 5:1). Hence it is evident that by “Israel heard” is signified that this faith was rejected. (That “birthright” is the faith of the church may be seen above, n. 352, 2435, 3325.)

[2] The profanation of good is effected by faith separate when the truth of the church and its good are acknowledged and believed, and yet the man lives contrary to them. For with those who separate the things of faith from those of charity in the understanding and thence in life, evil is conjoined with truth and falsity with good; and this conjunction itself is what is called profanation. It is otherwise with those, who, although they know what the truth and good of faith are, still do not at heart believe. (See what has been said and shown before on profanation, n. 301-303vvv2, 571, 582, 593, 1001, 1003, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4050, 4289; also that the profanation of good by faith separate was represented by Cain’s killing Abel; by Ham’s being cursed by his father; and by the Egyptians being swallowed up by the Red Sea, n. 3325; and here also by Reuben, n. 3325, 3870).

[3] In order that those who are of the spiritual church could be saved, the Lord miraculously separated their intellectual part from their will part, and bestowed upon the intellectual the power of receiving a new will (n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493). When therefore the intellectual apprehends and perceives the good which is of faith, and appropriates it to itself, and yet man’s will (that is, his willing evil) still reigns and commands, there is effected the conjunction of truth and evil, and of good and falsity. This conjunction is profanation, and is meant by eating and drinking unworthily in the Holy Supper, said of those from whom the good which is there signified by the “body,” and the truth which is there signified by the “blood,” cannot be separated, because things which have been conjoined in this manner can never be separated to all eternity, and therefore the deepest hell awaits them. But they who know what the truth and good of faith are, and yet do not at heart believe them (as is the case with most people at the present day), cannot profane them, because the intellectual does not receive them and imbue itself with them.

[4] It is the rejection of this separated faith that is here treated of, because in what presently follows truths and goods are treated of in their genuine order, and directly afterwards their conjunction with the rational or intellectual. The sons of Jacob presently named are truths and goods in genuine order, and Isaac is the rational or intellectual. The coming of Jacob and his sons to Isaac, is in the internal sense this conjunction with the intellectual.

  
/ 10837  
  

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

Iz Swedenborgovih djela

 

Arcana Coelestia #1010

Proučite ovaj odlomak

  
/ 10837  
  

1010. Whoso sheddeth man’s blood in man. That this signifies extinguishing charity, and that “in man” is with man, is evident from the signification of “blood”—concerning which above—as being the holy of charity, and from its being said “man’s blood in man.” This means his internal life, which is not in him, but with him; for the life of the Lord is charity, which is not in man, because he is filthy and profane, but is with man. That “shedding blood” is inflicting violence on charity, is evident from passages in the Word, as from those adduced before n. 374, 376), where it was shown that violence inflicted upon charity is called “blood.” “Shedding blood” is in the literal sense killing, but in the internal sense it is bearing hatred against the neighbor, as the Lord teaches in Matthew:

Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, that everyone who is angry with his brother without cause shall be in danger of the judgment (Matthew 5:21-22).

Here “being angry” signifies receding from charity (on which see n. 357), and consequently hatred.

[2] He who is in hatred, not only has no charity, but also inflicts violence on charity, that is, “sheds blood.” In hatred lies actual murder, as is manifest from this, that he who is in hatred desires nothing so much as that the one he hates should be killed; and if he were not withheld by outward restraints, he would kill him. For this reason the “killing of a brother and the shedding of his blood” is hatred; and since it is hatred, there is this in every idea of his against him. It is the same with profanation. He who profanes the Word, as has been said, not only holds truth in hatred, but also extinguishes, or kills it. This is manifest from those in the other life who have committed profanation; no matter how upright, wise, and devout they have appeared outwardly during their life in the body, in the other life they hold the Lord in deadly hatred, and also all the goods of love and truths of faith, for the reason that these are opposed to their inward hatred, robbery, and adultery, which they have veiled with a show of holiness, and while adulterating the goods of love and truths of faith to favor themselves.

[3] That “blood” means profanation, is evident not only from the passages adduced above n. 374), but also from the following in Moses:

What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp, and hath not brought it unto the door of the tent of meeting, to offer it as an oblation unto Jehovah before the tabernacle of Jehovah, blood shall be imputed unto that man, he hath shed blood; and that man shall be cut off from among his people (Leviticus 17:3-4).

Sacrificing in any other place than on the altar, which was near the tabernacle, represented profanation; for sacrificing was a holy thing, but profane if in the camp or outside the camp.

  
/ 10837  
  

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