The Bible

 

Postanak 34

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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?"

   

From Swedenborg's Works

 

Arcana Coelestia #2943

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2943. Of all that went in at the gate of his city, saying. That this signifies as to the doctrinal things through which there is faith, is evident from the signification of “gate,” as being entrance, thus that which introduces (in like manner as “door,” see n. 2145, 2152, 2356, 2385); and from the signification of “city,” as being the truth of faith (see n. 402, 2268, 2449, 2451, 2712). Cities in the Ancient Church were not like the cities of later times and of the present day, that is, assemblages and gatherings of people; but they were the dwelling together of separate families. The family of one parent constituted a city, as for instance the city of Nahor (to which Abraham’s servant came when he was to betroth Rebekah to Isaac, Genesis 24:10) was Nahor’s family which was there; and Shalem, the city of Shechem (to which Jacob came when he journeyed from Paddan-aram, Genesis 33:18; 34 (Genesis 34:2) (Genesis 34:4) (Genesis 34:6) (Genesis 34:8) (Genesis 34:11) (Genesis 34:13) (Genesis 34:18) (Genesis 34:20) (Genesis 34:24) (Genesis 34:26)) was the family of Hamor and Shechem, which was there; and so with the other cities of that time.

[2] And as they had learned from the most ancient people that nations and families represented the heavenly societies, and thus the things of love and charity (n. 655, 1159), so when a “city” is mentioned instead of a family, and “people” instead of nation, truth is signified which is of faith. Hence also the “city of God” and the “holy city,” in the genuine sense signify faith in the Lord; and as a walled town or city signified faith, the “gate” of the city signified doctrinal things, because these introduce to faith. This in the representative Jewish Church was also signified by the judges and the elders sitting in the gate of the city and judging there; as is plain from the historical parts of the Word; and also in Zechariah:

These are the words that ye shall do: Speak ye every man the truth with his companion, judge truth and the judgment of peace in your gates (Zech. 8:16).

Also in Amos:

Hate the evil and love the good, and establish judgment in the gate (Amos 5:15).

(That a “gate” also signifies the way of access to the rational mind, and that this mind is compared to a city, may be seen above, n. 2851)

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

From Swedenborg's Works

 

Arcana Coelestia #2712

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2712. He dwelt in the wilderness of Paran. That this signifies the life of the spiritual man as to good, is evident from the signification of “dwelling,” as being predicated of the good of truth, or of spiritual good, that is, of the good of the spiritual man. What its quality is, is described by his “dwelling in the wilderness of Paran” which is to be treated of presently. That “to dwell” is predicated of the good, that is, of the affection, of truth, is evident from many passages in the Word where cities are treated of, by which truths are signified, and as being without an inhabitant, by whom good is signified (n. 2268, 2450, 2451); for truths are inhabited by good; and truths without good are like a city in which there is no one dwelling. So in Zephaniah:

I have made their streets waste, that none passeth by; their cities are desolated, so that there is no inhabitant (Zeph. 3:6).

[2] In Jeremiah:

Jehovah led us through the wilderness, where no man passed through, and where no man dwelt; they had made his land a waste, his cities are burned up, so that there is no inhabitant (Jeremiah 2:6, 15).

In the same:

Every city is forsaken, and no one dwelleth therein (Jeremiah 4:29).

In the same:

In the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast (Jeremiah 33:10);

“streets” denote truths (n. 2336); “without man” denotes no celestial good; “without inhabitant,” no spiritual good; and “without beast,” no natural good. In the same:

The cities of Moab shall become a desolation, without any to dwell therein (Jeremiah 48:9).

[3] In the Prophets in every expression there is the marriage of truth and good; and therefore where a city is said to be desolate, it is also added that there is no inhabitant in it; for the reason that the city signifies truths, and the inhabitant good; otherwise it would be superfluous to say that there was no inhabitant, when it has been said that the city was desolate. So likewise the expressions are constant that signify the things of celestial good, those of spiritual good, and those of truth; as in Isaiah:

Thy seed shall possess the nations, and they shall dwell in the desolate cities (Isaiah 54:3); where to “possess” is predicated of celestial goods; and to “dwell in,” of spiritual good. In the same:

Mine elect shall possess it, and my servants shall dwell there (Isaiah 65:9); where the signification is the same.

[4] In David:

God will save Zion, and will build the cities of Judah and they shall dwell there, and shall possess it; the seed also of His servants shall inherit it, and they that love His name shall dwell therein (Psalms 69:35-36);

“dwelling” and at the same time “possessing,” is predicated of celestial good; but “dwelling,” of spiritual good.

In Isaiah:

Saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, ye shall be built (Isaiah 44:26); where “dwelling,” or “inhabiting,” is predicated of the good of the spiritual church, which is “Jerusalem.” To such a degree are the expressions in the Word predicated of their own goods and their own truths, that merely from a knowledge of the predication of these expressions it can be known what subject in general is treated of.

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