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创世记 34

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1 利亚给雅各所生的女儿底拿出去,要见那的女子们。

2 的主─希未人、哈抹的儿子示剑见他,就拉住他,与他行淫,玷辱他。

3 示剑的系恋雅各的女儿底拿,喜这女子,甜言蜜语地安慰他。

4 示剑对他父亲哈抹:求你为我聘这女子为妻。

5 雅各见示剑玷污了他的女儿底拿。那时他的儿子们正和群畜在田野,雅各就闭口不言,等他们回

6 示剑的父亲哈抹出来见雅各,要和他商议。

7 雅各的儿子们见这事,就从田野回,人人忿恨,十分恼怒;因示剑在以色列家作了丑事,与雅各的女儿行淫,这本是不该做的事。

8 哈抹和他们商议:我儿子示剑的心恋慕这女子,求你们将他我的儿子为妻。

9 你们与我们彼此结亲;你们可以把女儿我们,也可以娶我们女儿

10 你们与我们罢!这都在你们面前,只管在此居住,做买卖,置产业。

11 示剑对女儿的父亲弟兄们:但愿我在你们眼前蒙恩,你们向我要甚麽,我必你们。

12 任凭向我要多重的聘金和礼物,我必照你们所你们;只要把女子我为妻。

13 雅各的儿子们因为示剑玷污了他们的妹子底拿,就用诡诈的话回答示剑和他父亲哈抹,

14 对他们我们不能把我们的妹子没有受割礼的人为妻,因为那是我们的羞辱。

15 惟有一件才可以应允:若你们所有的男丁都受割礼,和我们一样,

16 我们就把女儿你们,也娶你们的女儿我们便与你们同,两下成为样的人民。

17 倘若你们不我们割礼我们就带着妹子走了。

18 哈抹和他的儿子示剑喜欢这

19 那少年人做这事并不迟延,因为他喜爱雅各的女儿;他在他父亲家中也是人最尊重的。

20 哈抹和他儿子示剑到本城的门口,对本城的人

21 这些人与我们和睦,不如许他们在这居住,做买卖;这也宽阔,足可容下他们。我们可以娶他们的女儿为妻,也可以把我们女儿他们。

22 惟有件事我们必须做,他们才肯应允和我们,成为样的人民:就是我们中间所有的男丁都要受割礼,和他们样。

23 他们的群畜、货财,和一切的牲口岂不都归我们麽?只要依从他们,他们就与我们

24 凡从城出入的人就都从哈抹和他儿子示剑的话;於是凡从城出入的男丁都受了割礼

25 第三,众正在疼痛的时候,雅各的两个儿子,就是底拿的哥哥西缅和利未,各拿刀,趁着众想不到的时候到城中,把一切杀了,

26 又用刀杀了哈抹和他儿子示剑,把底拿从示剑家里带出来就走了。

27 雅各的儿子们因为他们的妹子受了玷污,就被杀的人那里,掳掠那城,

28 夺了他们的羊群牛群,和,并城里田间所有的;

29 又把他们一切货财、孩子、妇女,并各房中所有的,都掳掠去了。

30 雅各西缅和利未:你们连累我,使我在这居民中,就是在迦南人和比利洗人中,有了名。我的人丁既然稀少,他们必聚集来击杀我,我和全家的人都必灭绝。

31 他们:他岂可待我们的妹子如同妓女麽?

   

From Swedenborg's Works

 

Arcana Coelestia #4442

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4442. 'And Hamor, Shechem's father, went out to Jacob to speak to him' means consultation regarding the truth of that Church. This is clear from the representation of 'Hamor, Shechem's father' as the truth known to the Ancients, dealt with in 4430, 4431; from the representation of 'Jacob' as the external Ancient Church, dealt with just above in 4439; and from the meaning of 'speaking to him' as consultation. Consequently these words mean consultation regarding the truth of that Church. Anyone who does not know that names in the Word mean spiritual entities will be amazed to learn that these words 'Hamor, Shechem's father, went out to Jacob to speak to him' mean consultation by the truth of the Church among the Ancients with the truth which was suited to the Ancient Church that was to be established among Jacob's descendants. But no one who knows what the internal sense of the Word is like will be amazed; nor indeed will those who from books by the Ancients have acquainted themselves with the literary style customary among them. For the Ancients commonly presented entities as if conversing with one another, such as wisdom, intelligence, knowledge, and the like. They also commonly gave these entities names by which such things were meant. The gods and demigods of the people of old were nothing other, and neither were the personalities whom they invented to link those entities together into a historical tale.

[2] The philosophers of old received this customary style from the Ancient Church which had been spread throughout much of the Asiatic world, 1238, 2385; for those who belonged to the Ancient Church linked together entities that were holy by means of representatives and meaningful signs. The Ancient Church however received the same by word of mouth from the most ancient people who lived before the Flood, 920, 1409, 1977, 2896, 2897; and these people received it from heaven since they had communication with heaven, 784, 1114-1125. For such representatives and meaningful signs occur in the first heaven, which is the lowest of the three heavens. This explains why the Word was written in that kind of style. But in contrast to the writings of the men of old the Word has this peculiar feature, that the separate entities in a continuous chain represent the celestial and spiritual things of the Lord's kingdom, and in the highest sense the Lord Himself; that the actual historical details are also such; and what is more, that they are real correspondences, these being continuous, extending through the three heavens from the Lord.

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