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Genesis第38章

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1 Ved den Tid forlod Juda sine Brødre og sluttede sig til en Mand fra Adullam ved Navn Hira.

2 Der så Juda en Datter af Kana'anæeren Sjua, og han tog hende til Ægte og gik ind til hende.

3 Hun blev frugtsommelig og fødte en Søn, som hun gav Navnet Er;

4 siden blev hun frugtsommelig igen og fødte en Søn, som hun gav Navnet Onan;

5 og hun fødte endnu en Søn, som hun gav Navnet Sjela; da hun fødte ham, var hun i, Kezib.

6 Juda tog Er, sin førstefødte, en Hustru, der hed Tamar.

7 Men Er, Judas førstefødte, vakte HE ENs Mishag, derfor lod HE EN ham dø.

8 Da sagde Juda til Onan: "Gå ind til din Svigerinde og indgå Svogerægteskab med hende for at skaffe din Broder Afkom!"

9 Men Onan, som vidste, at Afkommet ikke vilde blive hans, lod, hver Gang han gik ind til sin Svigerinde, sin Sæd spildes på Jorden for ikke at skaffe sin Broder Afkom.

10 Denne hans Adfærd vakte HE ENs Mishag, derfor lod han også ham .

11 Da sagde Juda til sin Sønnekone Tamar: "Bliv som Enke i din Faders Hus, til min Søn Sjela bliver voksen!" Thi han var bange for, at han også skulde ligesom sine Brødre. Så gik Tamar hen og blev i sin Faders Hus.

12 Lang Tid efter døde Judas Hustru, Sjuas Datter; og da Juda var hørt op at sørge over hende, rejste han med sin Ven, Hira fra Adullam, up til dem, der klippede hans Får i Timna.

13 Og da Tamar fik at vide, at hendes Svigerfader var på Vej op til Fåreklipningen i Timna,

14 aflagde hun sine Enkeklæder, hyllede sig i et Slør, så det skjulte hende, og satte sig ved indgangen til Enajim ved Vejen til Timna; thi hun så, at hun ikke blev givet Sjela til Ægte, skønt han nu var voksen.

15 Da nu Juda så hende, troede han, det var en Skøge; hun havde jo tilhyllet sit Ansigt;

16 og han bøjede af fra Vejen og kom hen til hende og sagde: "Lad mig gå ind til dig!" Thi han vidste ikke, at det var hans Sønnekone. Men hun sagde: "Hvad giver du mig derfor!"

17 Han svarede: "Jeg vil sende dig et Gedekid fra Hjorden!" Da sagde hun: "Ja, men du skal give mig et Pant, indtil du sender det!"

18 Han spurgte: "Hvad skal jeg give dig i Pant?" Hun svarede: "Din Seglring, din Snor og din Stav, som du har i Hånden!" Så gav han hende de tre Ting og gik ind til hende, og hun blev frugtsommelig ved ham.

19 Derpå gik hun bort, tog Sløret af og iførte sig sine Enkeklæder.

20 Imidlertid sendte Juda sin Ven fra Adullam med Gedekiddet for at få Pantet tilbage fra Kvinden; men han fandt hende ikke.

21 Han spurgte da Folkene på Stedet: "Hvor er den Skøge, som sad på Vejen ved Enajim?" Og de svarede: "Her har ikke været nogen Skøge!"

22 Så vendte han tilbage til Juda og sagde: "Jeg fandt hende ikke, og Folkene på Stedet siger, at der har ikke været nogen Skøge."

23 Da sagde Juda: "Så lad hende beholde det, hellere end at vi skal blive til Spot; jeg har nu sendt det Kid, men du fandt hende ikke."

24 En tre Måneders Tid efter meldte man Juda: "Din Sønnekone Tamar har øvet Utugt og er blevet frugtsommelig!" Da sagde Juda: "Før hende ud, for at hun kan blive brændt!"

25 Men da hun førtes ud, sendte hun Bud til sin Svigerfader og lod sige: "Jeg er blevet frugtsommelig ved den Mand, som ejer disse Ting." Og hun lod sige: "Se dog efter, hvem der ejer denne ing, denne Snor og denne Stav!"

26 Da Juda havde set efter, sagde han: " etten er på hendes Side og ikke på min, fordi jeg ikke gav hende til min Søn Sjela!" Men siden havde han ikke Omgang med hende.

27 Da Tiden kom, at hun skulde føde, se, da var der Tvillinger i hendes Liv.

28 Under Fødselen stak der en Hånd frem, og Jordemoderen tog og bandt en rød Snor om den, idet hun sagde: "Det var ham, der først kom frem."

29 Men han trak Hånden tilbage. og Broderen kom frem; så sagde hun: "Hvorfor bryder du frem? For din Skyld er der sket et Brud. Derfor gav man ham Navnet Perez.

30 Derefter kom Broderen med den røde snor om Hånden frem, og ham kaldte man Zera.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#4882

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4882. 'And went' means life. This is clear from the meaning of 'going' as living, dealt with in 3335, 3690. This meaning of 'going' in the internal sense as living does indeed seem quite remote from or unrelated to ideas man has which constitute his thought. The reason for this is that man dwells within space and time, and with these has formed the ideas comprising his thought, such as the idea of going, advancing, setting out, sojourning, or moving on. Now because these actions occur within both space and time, and as a consequence space and time have become embedded in ideas of those actions, man therefore finds it difficult to grasp that states of life are meant. But when his idea of those actions is relieved or divested of spatial and temporal elements the spiritual reality that is meant leaps out. For in the spiritual world or heaven nothing at all spatial or temporal enters the ideas they have, but instead aspects of a state of life, 1274, 1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814. It does indeed appear to spirits and angels that they too move about, going from one place to another, and indeed exactly in the same way as it appears so to men. All the same, it is the changes taking place in their state of life that are responsible for this appearance. To them also, no less than to men, the appearance is that they live self-dependently, when in fact they do not live self-dependently but are dependent on the Lord's Divine, the source of every spark of life. Among angels these appearances are called real ones, because they seem in all reality to exist.

[2] I have on occasions spoken to spirits about these appearances, but those who are not governed by good, nor consequently by truth, do not wish to listen when told it is but an appearance that they live self-dependently; for their wish is to live self-dependently. But in addition to showing them from actual experience that they do not lead self-dependent lives and that every advance made from one place to another is a change to, and an advance made in, their state of life, I have also told them that for them it may be sufficient for them to know no other than that they live self-dependently, and that their life would be life no more if they did not live self-dependency. It would nevertheless be better for them to know what the situation really is, for in that case they would have the truth; and if they have the truth they also dwell in the light of heaven, since the light of heaven is the truth itself which flows from the Lord's Divine. Furthermore, if the truth existed with them in this way they would not claim that good was their own, nor would evil cling to them. Angels possessing that truth do not merely know it; they also have a perception of it.

[3] Intervals of time and space in the spiritual world are states of life, and every spark of life has its origin in the Lord, as the following experience may show. Each spirit and angel sees on his right those who are good and on his left those who are evil; this is so in whatever direction he turns himself. If he turns and looks eastwards he sees the good to the right and the evil to the left. The same happens if he turns and looks to the west, and likewise to the south or the north. This is the case with every spirit or angel, so that if there were two, and one of these turned and looked to the east and the other did so to the west, each would still see the good on his right and the evil on his left. Those far removed from, even behind the backs of, those who behold them are seen in those unchanging positions. From these considerations one may deduce clearly that every spark of life has its origin in the Lord, that is, that the Lord is within the life of everyone; for in the spiritual world the Lord is seen as the Sun, the good or sheep being on His right, and the evil or goats on His left. The same is therefore the case with each spirit or angel, for the reason, as stated, that the Lord exists in every spark of life. This is bound to look like a paradox to man, for as long as he is in the world man has ideas that are formed from worldly things, and therefore from what is spatial and temporal. But as stated above, in the spiritual world no ideas are formed from what is spatial and temporal but from the state belonging to affections and the thoughts flowing from these. It is for this reason also that the intervals of space and time in the Word mean states.

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