Bibla

 

Genesis 34

Studimi

   

1 Da Dina, den Datter, Jakob havde med Lea, engang gik ud for at besøge Landets Døtre,

2 Sikem, en Søn af Egnens Høvding, Hivviten Hamor, hende og greb hende og lå hos hende; og han krænkede hende;

3 men hans Hjerte hang ved Jakobs Datter Dina, og han elskede Pigen og talte godt for hende;

4 og Sikem sagde til sin Fader Hamor: "Skaf mig den Pige til Hustru!"

5 Jakob hørte, at han havde skændet hans Datter Dina; men da hans Sønner dengang var med hans Kvæg på Marken, tav han, til de kom hjem.

6 Sikems Fader Hamor gik nu til Jakob for at tale med ham.

7 Men da Jakobs Sønner hørte det, kom de hjem fra Marken; og Mændene græmmede sig og var såre opbragte, fordi han havde øvet Skændselsdåd i Israel ved at ligge hos Jakobs Datter; thi sligt bør ikke ske.

8 Og Hamor talte med dem og sagde: "Min Søn Sikems Hjerte hænger ved eders Datter; giv ham hende til Hustru

9 og indgå Svogerskab med os; giv os eders Døtre og gift eder med vore Døtre;

10 tag Ophold hos os, og Landet skal stå eder åbent; slå eder ned og drag frit omkring og saml eder Ejendom der!"

11 Og Sikem sagde til hendes Fader og Brødre: "Måtte jeg finde Nåde for eders Øjne! Alt, hvad I kræver, vil jeg give

12 forlang så høj en Brudesum og Gave, I vil; jeg giver, hvad I kræver, når I blot vil give mig Pigen til Hustru!"

13 Da gav Jakobs Sønner Sikem og hans Fader Hamor et listigt Svar, fordi. han havde skændet deres Søster Dina,

14 og sagde til dem: "Vi er ikke i Stand til at give vor Søster til en uomskåren Mand, thi det holder vi for en Skændsel.

15 Kun på det Vilkår vil vi føje eder, at I bliver som vi og lader alle af Mandkøn iblandt eder omskære;

16 i så Fald vil vi give eder vore Døtre og ægte eders Døtre og bosætte os iblandt eder, så vi bliver eet Folk;

17 men hvis I ikke vil høre os og lade eder omskære, så tager vi vor Datter og drager bort"

18 Deres Tale tyktes Hamor og Sikem, Hamors Søn, god;

19 og den unge Mand tøvede ikke med at gøre således, thi han var indtaget i Jakobs Datter, og han var den, der havde mest at sige i sin Faders Hus

20 og Harnor og hans Søn Siken gik til deres Bys Port og sagde til, Mændene i deres By:

21 "Disse Mænd er os velsindede; lad dem bosætte sig og drage frit om her i Landet, der er jo Plads nok til dem i Landet; deres Døtre vil vi tage til Hustruer og give dem vore Døtre til Hustruer!

22 Men kun på det Vilkår vil Mændene føje os og bosætte sig hos os, så vi kan blive eet Folk, at alle af Mandkøn hos os lader sig omskære, således som de er omskårne.

23 Deres Hjorde og deres Gods og alt deres Kvæg bliver jo dog vort; lad os derfor føje dem, så de kan blive boende hos os!"

24 Så adlød de Hamor og hans Søn Sikem, så mange som færdedes i hans Bys Port, og alle af Mandkøn, alle, som færdedes i hans Bys Port, lod sig omskære.

25 Men Tredjedagen, da de havde Sårfeber, tog Jakobs to Sønner Simeon og Levi, Dinas Brødre, hver sit Sværd, trængte ind i Byen, uden at nogen anede Uråd, og slog alle Mændene ihjel

26 og dræbte Hamor og hans Søn Sikem med Sværdet, tog Dina ud af Sikems Hus og drog bort.

27 Så kastede Jakobs Sønner sig over de faldne og plyndrede Byen, fordi de havde skændet deres Søster;

28 deres Småkvæg, Hornkvæg og Æsler, både hvad der var i Byen og på Markerne, tog de med sig,

29 og al deres Ejendom og alle deres Børn og Kvinder førte de bort som Bytte, og de udplyndrede Byen for alt, hvad der var der.

30 Men Jakob sagde til Simeon og Levi: "I styrter mig i Ulykke ved at lægge mig for Had hos Landets Indbyggere, Kana'anæerne og Perizziterne; thi jeg råder kun over få Folk; samler de sig mod mig og slår mig, så er det ude med mig og mit Hus!"

31 Men de svarede: "Skal han behandle vor Søster som en Skøge!"

   


The Project Gutenberg Association at Carnegie Mellon University

Nga veprat e Swedenborg

 

Arcana Coelestia #4447

Studioni këtë pasazh

  
/ 10837  
  

4447. And Hamor spoke with them, saying. That this signifies the good of the Church among the Ancients, is evident from the representation of Hamor, as being what is from the ancients (see n. 4431), that is, the good of the church which was among them. For the good of the church is father, and the derivative truth (“Shechem”) is son; and therefore by “father” in the Word is signified good, and by “son” truth. It is here said “the good of the Church among the Ancients,” but not “the good of the Ancient Church,” for the reason that by the “Church among the Ancients” is meant the church that was derived from the Most Ancient Church which existed before the flood, and by the “Ancient Church” is meant the church that existed after the flood. These two churches have sometimes been treated of in the preceding pages, and it has been shown that the Most Ancient Church which was before the flood was celestial, but the Ancient Church which was after the flood was spiritual, and the difference between them has often been treated of.

[2] The remains of the Most Ancient Church which was celestial still existed in the land of Canaan, especially among those called Hittites and Hivites. The reason why these remains did not exist anywhere else was that the Most Ancient Church called “Man” or “Adam” (n. 478, 479) was in the land of Canaan, and therefore the “garden of Eden,” by which was signified the intelligence and wisdom of the men of that church (n. 100, 1588), and by the trees in it their perception, (n. 103, 2163, 2722, 2972), was in that land. And because intelligence and wisdom were signified by this “garden” or paradise, the church itself was meant by it; and because the church was meant, so also was heaven; and because heaven, so also in the supreme sense, was the Lord; and therefore in this sense the “land of Canaan” itself signifies the Lord, in the relative sense heaven and also the church, and in the individual sense the man of the church (n. 1413, 1437, 1607, 3038, 3481, 3705); and therefore also the term “land” or “earth” when mentioned alone in the Word has a like signification (n. 566, 662, 1066, 1067, 1413, 1607, 3355); the “new heaven and new earth” being a new church in respect to its internal and its external (n. 1733, 1850, 2117, 2118, 3355). That the Most Ancient Church was in the land of Canaan may be seen in n. 567; and the result of this was that the places there became representative, and for this reason Abram was commanded to go there, and the land was given to his descendants the sons of Jacob in order that the representatives of the places in accordance with which the Word was to be written, might be retained. (See n. 3686 and that for the same reason all the places there, as well as the mountains and rivers, and all the borders round about, became representative, n. 1585, 1866, 4240.)

[3] All this shows what is here meant by the “Church among the Ancients,” namely, remains from the Most Ancient Church. And as these remains existed among the Hittites and Hivites, therefore Abraham, Isaac, and Jacob, together with their wives, obtained a place of burial with the Hittites in their land (Genesis 23:1-20; 49:29-32; 50:13); and Joseph with the Hivites (Josh. 24:32). Hamor the father of Shechem represented the remains of this Church, and therefore by him is signified the good of the Church among the Ancients, and consequently the origin of interior truth from a Divine stock (n. 4399). (What the distinction is between the Most Ancient Church which was before the flood, and the Ancient Church which was after the flood, may be seen above, n. 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.)

  
/ 10837  
  

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

Nga veprat e Swedenborg

 

Arcana Coelestia #566

Studioni këtë pasazh

  
/ 10837  
  

566. That by the “faces of the ground” is signified all that region where the church was, is evident from the signification of “ground;” for in the Word there is an accurate distinction made between “ground” and “earth;” by “ground” is everywhere signified the church, or something belonging to the church; and from this comes the name of “man” or “Adam” which is “ground;” by “earth” in various places is meant where there is no church, or anything belonging to the church, as in the first chapter, where “earth” only is named, because as yet there was no church, or regenerate man. The “ground” is first spoken of in the second chapter, because then there was a church. In like manner it is said here, and in the following chapter (Genesis 7:4, 23), that “every substance should be destroyed from off the faces of the ground” signifying in the region where the church was; but in Genesis 7:3, speaking of a church about to be created, it is said, “to keep seed alive on the faces of the ground.” “Ground” has the same signification everywhere in the Word; as in Isaiah:

Jehovah will have mercy on Jacob, and will yet choose Israel, and will set them upon their own ground, and the peoples shall take them, and shall bring them to their place, and the house of Israel shall inherit them on the ground of Jehovah (Isaiah 14:1-2),

speaking of the church that has been made; whereas where there is no church it is in the same chapter called “earth” (Isaiah 14:9, 12, 16, 20-21, 25-26).

[2] Again:

And the ground of Judah shall be a terror unto Egypt; in that day there shall be five cities in the land of Egypt speaking with the lip of Canaan (Isaiah 19:17-18),

where “ground” signifies the church, and “land” where there is no church. In the same:

The earth shall reel to and fro like a drunkard; Jehovah shall visit upon the army of the height in the height, and upon the kings of the ground on the ground (Isaiah 24:20-21).

In Jeremiah:

Because of the ground that is worn, because there was no rain on the earth, the husbandmen were ashamed, they covered their heads, yea, the hind also calved in the field (Jeremiah 14:4-5),

where “earth” is that which contains the “ground” and “ground” that which contains the “field.”

[3] In the same:

He brought the seed of the house of Israel from the northern land, from all the lands whither I have driven them, and they shall dwell on their own ground (Jeremiah 23:8),

where “land” and “lands” are where there are no churches; “ground” where there is a church or true worship. Again: I will give the remains of Jerusalem, them that are left in this land, and them that dwell in the land of Egypt, and I will deliver them to commotion, for evil to all the kings of the earth, and I will send the sword, the famine, and pestilence among them, till they be consumed from off the ground which I gave to them and to their fathers (Jeremiah 24:8-10),

where “ground” signifies doctrine and the worship thence derived; and in like manner in the same Prophet, chapter 5.

[4] In Ezekiel:

I will gather you out of the lands wherein ye have been scattered, and ye shall know that I am Jehovah when I shall bring you again into the ground of Israel, into the land for which I lifted up My hand to give it to your fathers (Ezekiel 20:41-42),

where “ground” signifies internal worship; it is called “land” when there is no internal worship.

In Malachi:

I will rebuke him that consumeth for your sakes, and he shall not corrupt for you the fruit of the ground, nor shall the vine be bereaved for you in the field; and all nations shall call you blessed, because ye shall be a delightsome land (Malachi 3:11-12),

where “land” denotes the containant, and therefore it plainly denotes man, who is called “land” when “ground” denotes the church, or doctrine.

[5] In Moses:

Sing, O ye nations, His people, He will make expiation for His ground, His people (Deuteronomy 32:43),

evidently signifying the Church of the Gentiles, which is called “ground.”

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou abhorrest in presence of both her kings (Isaiah 7:16),

speaking of the advent of the Lord; that the “ground will be forsaken” denotes the church, or the true doctrine of faith. That “ground” and “field” are so called from being sown with seed, is evident; as in Isaiah:

Then shall he give rain of thy seed wherewith thou shalt sow the ground; the oxen also and the young asses that labor on the ground (Isaiah 30:23-24).

And in Joel:

The field is laid waste, and the ground hath mourned, because the corn is laid waste (Joel 1:10).

Hence then it is evident that “man” who in the Hebrew tongue is called “Adam” from “ground” signifies the church.

  
/ 10837  
  

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