ബൈബിൾ

 

Genesis 49

പഠനം

   

1 Povolal pak Jákob synů svých, a řekl: Sejděte se, a oznámím vám, co se s vámi díti bude potomních dnů.

2 Shromažďte se a slyšte synové Jákobovi, poslyšte Izraele otce svého.

3 Ruben, prvorozený můj jsi ty, síla má, a počátek moci mé, vyvýšenost důstojenství a vyvýšenost síly.

4 Prudce sběhneš jako voda. Nebudeš vyvýšen, proto že jsi vstoupil na lůže otce svého; a jakž jsi poškvrnil postele mé, zmizelo vyvýšení tvé.

5 Simeon a Léví bratří, nástrojové nepravosti jsou v příbytcích jejich.

6 Do tajné rady jejich nevcházej duše má, k shromáždění jejich nepřipojuj se slávo má; nebo v prchlivosti své zbili muže, a svévolně vyvrátili zed.

7 Zlořečená prchlivost jejich, nebo neustupná; i hněv jejich, nebo zatvrdilý jest. Rozdělím je v Jákobovi, a rozptýlím je v Izraeli.

8 Judo, ty jsi, tebe chváliti budou bratří tvoji; ruka tvá bude na šíji nepřátel tvých; klaněti se budou tobě synové otce tvého.

9 Lvíče Juda, z loupeže, synu můj, vrátil jsi se; schýliv se, ležel jako lev a jako lvice; kdo zbudí ho?

10 Nebude odjata berla od Judy, ani vydavatel zákona od noh jeho, dokudž nepřijde Sílo; a k němu se shromáždí národové.

11 Uváže k vinnému kmenu osle své, a k výbornému kmenu oslátko oslice své. Práti bude u víně roucho své, a v červeném víně oděv svůj.

12 Červenějších očí bude nad víno, a zubů bělejších nad mléko.

13 Zabulon bydliti bude na břehu mořském, a na přístavu lodí, a pomezí jeho až k Sidonu.

14 Izachar osel silný, ležící mezi dvěma břemeny.

15 A vida odpočinutí, že jest dobré, a zemi, že jest rozkošná, sehne rameno své k nošení, a dávati bude daně.

16 Dan souditi bude lid svůj, jako jedno z pokolení Izraelských.

17 Budeť Dan jako had podlé cesty, jako had rohatý podlé stezky, štípaje kopyta koně, aby spadl jezdec jeho zpět.

18 Spasení tvého očekávám, ó Hospodine!

19 Gád, vojsko přemůže jej, však on svítězí potom.

20 Asser, tučný bude pokrm jeho, a onť vydávati bude rozkoše královské.

21 Neftalím jako laň vypuštěná, vydávaje výmluvnosti krásné.

22 Ratolest rostoucí Jozef, ratolest rostoucí podlé studnice; ratolesti vycházely nad zed.

23 Ačkoli hořkostí naplnili jej, a stříleli na něj, a v tajné nenávisti měli ho střelci:

24 Však zůstalo v síle lučiště jeho, a zsilila se ramena rukou jeho z rukou mocného Jákobova; odkudž byl pastýř a kámen Izraelův;

25 Od silného Boha, jemuž sloužil otec tvůj, kterýž spomáhá tobě, a od všemohoucího, kterýž požehná tobě požehnáními nebeskými s hůry, požehnáními propasti ležící hluboko, požehnáním prsů a života.

26 Požehnání otce tvého silnější budou nad požehnání předků mých, až k končinám pahrbků věčných; budou nad hlavou Jozefovou, a na vrchu hlavy Nazarejského mezi bratřími jeho.

27 Beniamin, vlk dravý, ráno bude jísti loupež, a večer rozdělí kořisti.

28 Všech těchto pokolení Izraelských jest dvanácte; a to jest, což mluvil jim otec jejich; požehnal jim také, jednomu každému vedlé požehnání jeho požehnal.

29 A poroučeje jim, řekl: Já připojen budu k lidu svému; pochovejte mne s otci mými v jeskyni té, kteráž jest na poli Efrona Hetejského,

30 V jeskyni, kteráž jest na poli Machpelah, jenž jest naproti Mamre v zemi Kananejské, kterouž koupil Abraham spolu s polem tím od Efrona Hetejského k dědičnému pohřbu.

31 Tam pochovali Abrahama a Sáru ženu jeho; tam pochovali Izáka a Rebeku ženu jeho; tam také pochovali Líu.

32 Koupeno pak bylo pole a jeskyně, kteráž na něm, od synů Het.

33 A když přestal Jákob přikazovati synům svým, složil nohy své na ložci a umřel; a připojen jest k lidu svému.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4447

ഈ ഭാഗം പഠിക്കുക

  
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4447. 'Hamor spoke to them, saying' means the good of the Church among the Ancients. This is clear from the representation of 'Hamor' as that which was received from the Ancients, dealt with in 4431, namely the good of the Church received from them, for the good of the Church is 'a father', and the truth derived from that good, meant here by 'Shechem', is 'a son' - which also is why 'father' in the Word means good, and 'son' truth. The expression 'the good of the Church among the Ancients' is used here, not the good of the Ancient Church, for the reason that the phrase 'the Church among the Ancients' is used to mean the Church that descended from the Most Ancient Church which existed before the Flood, whereas the Ancient Church is used to mean the Church which came into existence after the Flood. Those two Churches have been dealt with several times previous to this, when it has been shown that the Most Ancient Church which existed before the Flood was celestial whereas the Ancient Church which came into existence after the Flood was spiritual. The difference between the two has also been dealt with often.

[2] Remnants of the Most Ancient Church which was celestial were still in existence in the land of Canaan, especially among those in that land who were called Hittites and Hivites. The reason why such remnants did not exist anywhere else was that the Most Ancient Church, which was called Man or Adam, 478, 479, existed in the land of Canaan, where the garden of Eden, which meant the intelligence and wisdom of the members of that Church, 100, 1588, and the trees in it their perception, 103, 2163, 2722, 2972, was therefore situated. And because intelligence and wisdom were meant by that garden or paradise the Church itself is also meant by it. And because the Church is meant, so also is heaven; and because heaven is meant, so also in the highest sense is the Lord. So it is that in the highest sense the land of Canaan also means the Lord, in the relative sense heaven and also the Church, and in the personal sense the member of the Church, 1413, 1437, 1607, 3038, 3481, 3705. So it is too that the word 'land' standing by itself in the Word has a similar meaning, 566, 662, 1066, 1067, 1413, 1607, 3355; while a new heaven and a new earth mean a new Church, internally and externally, 1733, 1850, 2117, 2118 (end), 3355 (end). The Most Ancient Church was situated in the land of Canaan, see 567, and it was from this that places there became representative. It explains why Abram was commanded to go there, and also why the land was given to his descendants from Jacob, namely that the representatives connected with the places which were to be used in the composition of the Word might be perpetuated, 3686. This was why every place in that land, including mountains and rivers, and also all the borders surrounding it, became representative, 1585, 1866, 4240.

[3] From all these considerations one may see what the expression 'Church among the Ancients' is used to mean, namely remnants of the Most Ancient Church. And because those remnants existed among the Hittites and Hivites, Abraham, Isaac, and Jacob, with their wives, acquired a burial-place among the Hittites in their land, Genesis 23:1-end; Genesis 49:29-32; 50:13; and Joseph among the Hivites, Joshua 24:32. Hamor, Shechem's father, represented the remnants of that Church, and as a consequence means the good of the Church among the Ancients and therefore the origin of interior truth from a Divine stock, 4399. What the difference is between the Most Ancient Church which existed before the Flood and the Ancient Church which came into existence after the Flood, see 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #1585

ഈ ഭാഗം പഠിക്കുക

  
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1585. 'And he saw all the plain of Jordan' means the goods and truths that resided with the external man. This is clear from the meaning of 'a plain' and of 'the Jordan'. In the internal sense 'the plain surrounding the Jordan' means the external man as regards all his goods and truths. The reason the plain of Jordan has this meaning is that the Jordan was a boundary of the land of Canaan. 'The land of Canaan', as stated and shown already, means the Lord's kingdom and Church, and in particular its celestial and spiritual things; this also explains why it was called the Holy Land, and the heavenly Canaan. And because it means the Lord's kingdom and Church, it means in the highest sense the Lord Himself, who is the All in all of His kingdom and of His Church.

[2] For this reason all things in the land of Canaan were representative. Those in the midst of the land, or that were inmost, represented His internal Man - Mount Zion and Jerusalem, for example, representing respectively celestial things and spiritual things. More outlying districts represented things more remote from internals. And the most outlying districts, or those which formed the boundaries, represented the external man. There were several boundaries to the land of Canaan, but in general they were the two rivers Euphrates and Jordan, and also the Sea, 1 for which reason the Euphrates and the Jordan represented external things. Here therefore 'the plain of Jordan' means, as it also represents, all things residing in the external man. The meaning of the land of Canaan is similar when used in reference to the Lord's kingdom in heaven, to the Lord's Church on earth, to the member of that kingdom or Church, or abstractly to the celestial things of love, and so on.

[3] Almost all the cities therefore, and indeed all the mountains, hills, valleys, rivers, and other features in the land of Canaan, were representative. The river Euphrates, being a boundary, represented, as shown already in 120, sensory evidence and facts that belong to the external man, and so too did the Jordan and the plain of Jordan, as becomes clear from the following places: In David,

O my God, my soul bows itself down within me; 2 therefore I remember You from the land of Jordan, and the Hermons from the little mountain. Psalms 42:6.

Here 'the land of Jordan' stands for that which is lowly and so is distant from the celestial, as a person's externals are from his internals.

[4] The crossing of the Jordan when the children of Israel entered the land of Canaan and the dividing of its waters at that time also represented the approach to the internal man by way of the external, as well as a person's entry into the Lord's kingdom, and much more besides, Joshua 3:14 on to the end of Chapter 4. And because the external man is constantly hostile towards the internal and strives for domination over it, the arrogance or the pride of the Jordan came to be phrases used by the Prophets, as in Jeremiah,

How will you compete with horses? And confident in a land of peace how do you deal with the pride of the Jordan? Jeremiah 12:5.

'The pride of the Jordan' stands for those things belonging to the external man which rear up and wish to have dominion over the internal, such as reasonings, meant here by 'horses', and 'the confidence' they give.

[5] In the same prophet,

Edom will become a desolation. Behold, like a lion it will come up from the arrogance of the Jordan against the habitation of Ethan. Jeremiah 49:17, 19.

'The arrogance of the Jordan' stands for the pride of the external man against the goods and truths of the internal. In Zechariah,

Howl, O fir tree, for the cedar is fallen, for the magnificent ones have been laid waste! Howl, O oaks of Bashan, for the impenetrable forest has come down. The sound of the howling of shepherds [is heard], for their magnificence has been laid waste; the sound of the roaring of young lions, that the pride of the Jordan has been laid waste. Zechariah 11:2-3.

The fact that the Jordan was a boundary of the land of Canaan is clear from Numbers 34:12, and the eastern boundary of the land of Judah, in Joshua 15:5.

അടിക്കുറിപ്പുകൾ:

1. i.e. the Great or Mediterranean Sea

2. literally, upon me

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