A Bíblia

 

1 Mose 35

Estude

   

1 Und Gott sprach zu Jakob: Mache dich auf und zeuch gen Bethel und wohne daselbst; und mache daselbst einen Altar dem Gott, der dir erschien, da du flohest vor deinem Bruder Esau.

2 Da sprach Jakob zu seinem Hause und zu allen, die mit ihm waren: Tut von euch die fremden Götter, so unter euch sind, und reiniget euch und ändert eure Kleider.

3 Und lasset uns auf sein und gen Bethel ziehen, daß ich daselbst einen Altar mache dem Gott, der mich erhöret hat zur Zeit meiner Trübsal und ist mit mir gewesen auf dem Wege, den ich gezogen bin.

4 Da gaben sie ihm alle fremden Götter, die unter ihren Händen waren, und ihre Ohrenspangen; und er vergrub sie unter eine Eiche, die neben Sichem stund.

5 Und sie zogen aus. Und es kam die Furcht Gottes über die Städte, die um sie her lagen, daß sie den Söhnen Jakobs nicht nachjagten.

6 Also kam Jakob gen Lus im Lande Kanaan, die da Bethel, heißt, samt all dem Volk, das mit ihm war,

7 und bauete daselbst einen Altar und hieß die Stätte El-Bethel, darum daß ihm daselbst Gott offenbaret war, da er floh vor seinem Bruder.

8 Da starb Debora, der Rebekka Amme, und ward begraben unter Bethel, unter der Eiche; und ward, genannt die Klageiche.

9 Und Gott erschien Jakob abermal, nachdem er aus Mesopotamien kommen war, und segnete ihn

10 und sprach zu ihm: Du heißest Jakob; aber du sollst nicht mehr Jakob heißen, sondern Israel sollst du heißen. Und also man ihn Israel.

11 Und Gott sprach zu ihm: Ich bin der allmächtige Gott; sei fruchtbar und mehre dich; Völker und Völkerhaufen sollen von dir kommen, und Könige sollen aus deinen Lenden kommen.

12 Und das Land, das ich Abraham und Isaak gegeben habe, will ich dir geben und will's deinem Samen nach dir geben.

13 Also fuhr Gott auf von ihm; von dem Ort, da er mit ihm geredet hatte.

14 Jakob aber richtete ein steinern Mal auf an dem Ort, da er mit ihm geredet hatte, und goß Trankopfer drauf und begoß ihn mit Öl.

15 Und Jakob hieß den Ort, da Gott mit ihm geredet hatte, Bethel.

16 Und sie zogen von Bethel. Und da noch ein Feldwegs war von Ephrath, da gebar Rahel.

17 Und es kam sie hart an über der Geburt. Da es ihr aber so sauer ward in der Geburt, sprach die Wehmutter zu ihr: Fürchte dich nicht, denn diesen Sohn wirst du auch haben.

18 Da ihr aber die Seele ausging, daß sie sterben mußte, hieß sie ihn Benoni; aber sein Vater hieß ihn Benjamin.

19 Also starb Rahel und ward begraben an dem Wege gen Ephrath, die nun heißt Bethlehem.

20 Und Jakob richtete ein Mal auf über ihrem Grabe; dasselbe ist das Grabmal Rahels bis auf diesen Tag.

21 Und Israel zog aus und richtete eine Hütte auf jenseits des Turms Eder.

22 Und es begab sich, da Israel im Lande wohnete, ging Ruben hin und schlief bei Bilha, seines Vaters Kebsweibe; und das kam vor Israel. Es hatte aber Jakob zwölf Söhne.

23 Die Söhne Leas waren diese: Ruben, der erstgeborne Sohn Jakobs, Simeon, Levi, Juda, Isaschar und Sebulon.

24 Die Söhne Rahels waren: Joseph und Benjamin.

25 Die Söhne Bilhas, Rahels Magd: Dan und Naphthali.

26 Die Söhne Silpas, Leas Magd: Gad und Asser. Das sind die Söhne Jakobs, die ihm geboren sind in Mesopotamien.

27 Und Jakob kam zu seinem Vater Isaak gen Mamre in die Hauptstadt, die da heißt Hebron, da Abraham und Isaak Fremdlinge innen gewesen sind.

28 Und Isaak ward hundertundachtzig Jahre alt.

29 Und nahm ab und starb und ward versammelt zu seinem Volk, alt und des Lebens satt. Und seine Söhne Esau und Jakob begruben ihn.

   

Comentário

 

King

  
Meeting of three kings in Potsdam and Charlottenburg, 1709, by Samuel Theodor Gericke

In Genesis 14:1, kings signify apparent goods and truths having the upper hand. In the next verse, they stand for the dominant evils and falsities against which the Lord fought as he passed He grew up on Earth.

In Genesis 14:3, we see that these evils and falsities were unclean; and in Genesis 14:4, that they burst forth later. (Arcana Coelestia 1661-1664).

In Genesis 14:14-15, this signifies that the Lord gained victory over them the evils represented earlier in the chapter. (Arcana Coelestia 1711-1715)

In Isaiah 33:17, a king signifies seeing genuine truth. (Apocalypse Explained 304[31])

In Revelation 9:11, a king signifies one who is in truth from an affection for what is good, and abstractly that truth itself -- here, in the opposite sense. (Apocalypse Revealed 440)

Das Obras de Swedenborg

 

Apocalypse Revealed # 421

Estudar Esta Passagem

  
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421. And to him was given the key to the bottomless pit. This symbolizes their hell opened.

A key symbolizes the power to open, and also to close (nos. 62, 174, 840). And a bottomless pit symbolizes hell, where those people reside who have affirmed in themselves justification and salvation by faith alone, all of whom come from the Protestant Reformed Church. Here, however, they are people who appear in their own eyes and so in the eyes of many others to be educated and erudite - even though in the sight of angels in heaven they appear to be bereft of intellect as regards matters having to do with heaven and the church, since people who affirm such a faith, even so far as to affirm its inner tenets, close the higher constituents of their intellect, and this at last to such an extent that they can no longer see any spiritual truth in any light. The reason is that an affirmation of falsity constitutes a denial of the truth. Consequently, whenever they hear some spiritual truth, namely, a truth of the Word serviceable for doctrine and life for people of the church, they keep their mind in the falsities they have affirmed; and then they either shroud the truth they have heard in falsities or reject it as nothing but words, or they yawn at it and turn away, and this the more conceited they are owing to their erudition. For conceit glues the falsities together until they at last stick together, like solidified sea foam. The Word is therefore hidden from them, like a book sealed with seven seals.

[2] I will describe, furthermore, their character, and the character of their hell, because it has been given me to see it and speak with the inhabitants there, and also to see the locusts that issued from it:

That pit, which is like the mouth of a furnace, appears in the southern zone, and the abyss beneath it extends a great distance toward the east. The inhabitants in it have light, but if light from heaven is let in, the hell becomes dark. Consequently the pit is closed above.

Seen there are huts with arched roofs, built seemingly of brick, which are divided into several small rooms, and each room has in it a table, with sheets of paper lying on it, along with some books. At each table sits someone who in the world affirmed justification and salvation by faith alone, making charity a merely natural moral act, and deeds of charity simply those of civil life by which people are able to achieve rewards in the world; but if people should do those deeds for the sake of salvation, they condemn those deeds, and some of them do so severely, because the deeds have in them human reason and human will.

All the people in this abyss were educated and erudite in the world. And among them are some metaphysicians and scholastics who are held in higher esteem than the rest there. I recognized several when it was granted me to speak with them.

[3] Their fate, however, is this: When they are first admitted there, they sit in the first small rooms; but as they argue for faith to the exclusion of works of charity, they leave their former seats and go into little rooms nearer the east, and this repeatedly until they reach the end, where those people reside who use the Word to defend those tenets. And because they cannot help but falsify the Word then, their huts vanish, and they see themselves in a desert; and at that point they undergo such experiences as described in no. 153 above.

There is also another abyss beneath that abyss, where the residents are people who have similarly argued for justification and salvation by faith alone, but who within themselves, in their spirit, have denied God, and at heart have laughed at the sanctities of the church. They do nothing but argue there, tearing their garments, climbing up on the tables, stamping their feet and battling each other with invectives. And because no one is permitted to do physical harm there, they threaten vocally and shake their fists.

The environment there is unclean and squalid. But this a subject for another time.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.