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Genesis第34章

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1 Kord läks Diina, Lea tütar, kelle Lea oli Jaakobile ilmale toonud, maa tütreid vaatama.

2 Aga maa vürsti hiivlase Hamori poeg Sekem nägi teda, võttis tema, magas ta juures ja naeris ta ära.

3 Kuid ta hing kiindus Diinasse, Jaakobi tütresse, ja ta armastas tütarlast ning rääkis tütarlapsele meelitusi.

4 Ja Sekem rääkis oma isa Hamoriga, öeldes: 'Võta see tüdruk mulle naiseks!'

5 Jaakob aga sai kuulda, et ta tütar Diina oli ära teotatud. Aga et ta pojad olid tema karjaga väljal, siis Jaakob vaikis, kuni nad koju tulid.

6 Ja Hamor, Sekemi isa, läks Jaakobi juurde, et temaga rääkida.

7 Jaakobi pojad tulid väljalt, kui nad sellest olid kuulda saanud; mehed olid nördinud ja nende viha süttis väga põlema, et ta Jaakobi tütre juures magades oli Iisraelis teinud häbiteo; sest nõnda ei tohtinud teha.

8 Ja Hamor rääkis nendega, öeldes: 'Mu poja Sekemi hing on kiindunud teie tütresse. Andke ta ometi temale naiseks!

9 Saage meiega langudeks, andke meile oma tütreid ja võtke enestele meie tütreid,

10 ja jääge meie juurde elama! Maa on lahti teie ees, elage, rännake ja kodunege siin!'

11 Ja Sekem ütles tema isale ja vendadele: 'Kui ma teie silmis armu leian, siis annan teile, mida te minult nõuate.

12 Pange mulle peale ükskõik kui palju mõrsjahinda ja kingitusi: ma annan, mida te minult nõuate. Andke ainult tütarlaps mulle naiseks!'

13 Siis kostsid Jaakobi pojad Sekemile ja tema isale Hamorile, rääkides aga kavalasti, sellepärast et ta nende õe Diina oli ära teotanud,

14 ja ütlesid neile: 'Me ei või teha niisugust asja, et anname oma õe mehele, kellel on eesnahk, sest see oleks meile häbiks.

15 Ainult sel tingimusel oleme teiega nõus, kui saate meie sarnaseiks, lastes kõik oma meesterahvad ümber lõigata.

16 Siis me anname oma tütreid teile ja võtame teie tütreid enestele, elame üheskoos teiega ja saame üheks rahvaks.

17 Aga kui te ei võta meid kuulda ega lase endid ümber lõigata, siis võtame oma tütre ja läheme ära.'

18 Ja nende sõnad olid head Hamori ja Hamori poja Sekemi silmis.

19 Ja noor mees ei kõhelnud nõnda tegemast, sest ta ihaldas Jaakobi tütart; ja tema oli lugupeetum kui kõik teised ta isakojas.

20 Siis Hamor ja ta poeg Sekem läksid oma linna väravasse ja rääkisid oma linna meestega, öeldes:

21 'Need mehed on rahuarmastajad meie suhtes. Elagu ja rännaku nad siin maal! Sest maa, vaata, laiub ju nende ees igat kätt. Siis võtame enestele naisteks nende tütreid ja anname oma tütreid neile.

22 Aga ainult sel tingimusel on mehed meiega nõus meie juures elama ja saama meiega üheks rahvaks, kui meil kõik meesterahvad ümber lõigatakse, nõnda nagu nemad ise on ümber lõigatud.

23 Nende karjad ja varandus ja kõik nende veoloomad, eks need saa siis meile. Olgem ainult nendega nõus, siis nad asuvad meie juurde elama!'

24 Ja nad võtsid kuulda Hamorit ja tema poega Sekemit, kõik, kes ta linna väravast läbi käisid; ja kõik meesterahvad lõigati ümber, kõik, kes ta linna väravast läbi käisid.

25 Aga kolmandal päeval, kui nad olid valudes, võtsid kaks Jaakobi poega, Siimeon ja Leevi, Diina vennad, kumbki oma mõõga ja läksid takistamatult linna ja tapsid ära kõik meesterahvad.

26 Nad tapsid mõõgateraga ka Hamori ja tema poja Sekemi, võtsid Sekemi kojast Diina ja läksid ära.

27 Jaakobi pojad tulid haigetele kallale ja riisusid linna, sellepärast et nad nende õe olid ära teotanud.

28 Nad võtsid ära nende lambad ja kitsed, veised ja eeslid ja mis iganes oli linnas või väljal.

29 Nad viisid ära kõik nende varanduse ja kõik nende lapsed ja naised, ja riisusid kõik, mis kodades oli.

30 Aga Jaakob ütles Siimeonile ja Leevile: 'Te saadate mind õnnetusse, sellepärast et te mind olete teinud vihatavaks maa elanike, kaananlaste ja perislaste hulgas! Mul on vähe mehi: kui nad kogunevad mu vastu, siis nad löövad mind ja me hukkume, niihästi mina kui mu pere!'

31 Kuid nemad vastasid: 'Kas ta siis tohtis talitada meie õega nagu hooraga?'

   

来自斯威登堡的著作

 

Arcana Coelestia#4603

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4603. 'The sons of Jacob were twelve' means a state in which all things were now present in the Divine Natural. This is clear from the representation of 'Jacob' as the Divine Natural, often dealt with already; and from the meaning of 'twelve' as all, and when used in reference to the sons of Jacob, or to the tribes named after these, as all aspects of truth and good, dealt with in 2089, 2129, 2130, 3272, 3858, 3913, 3939. The subject so far has been the way in which the Lord made his Natural within Him Divine, for 'Jacob' has represented the Natural; but now the subject becomes the joining of the Divine Natural to the Rational. This joining together is represented by Jacob's coming to Isaac, for 'Isaac' represents the Lord's Divine Rational. This explains why all the sons of Jacob are listed once again, since every aspect of truth and good had to be present within the Natural before it could be fully joined to the Rational. The reason for this particular listing of them is the service which the natural renders the rational as the receptacle for it. But one should recognize that Jacob's sons are now mentioned in a different order from before; the sons of Bilhah and Zilpah - Dan, Naphtali, Gad, and Asher - are mentioned last, though in actual fact these were born before Issachar, Zebulun, Joseph, and Benjamin. The reason for this difference is that at this point the subject is the order in which truths and goods exist within the Natural when this has been made Divine, for it is the state belonging to the subject under discussion that determines the order in which their names appear, see 3862, 3926, 3939.

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

来自斯威登堡的著作

 

Arcana Coelestia#2129

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2129. There are also other types of tumults, or rather of conflicts, which also convey the idea of a Last Judgement and by which communities harmfully joined together as regards their interiors are dissolved. Concerning them let the following be mentioned: Such spirits are driven into a condition in which they do not think in their normal way as a community, that is, one with another, but each one independently. As a result of their thinking, each at variance with the others, and of each muttering something different from the rest, an uproar is produced which sounds like that of many waters; and conflict with one another takes place such as defies description which arises out of the mishmash of opinions concerning firmly established truths, which are at the time the substance of their thoughts and speech. That mishmash is such as may be called spiritual chaos.

[2] The sound of these conflicting and confused uproarings was threefold. The first flowed in around the head, and I was told it was that of thoughts. The second flowed in towards the left temple. I was told that this was a conflict of reasonings about certain truths in which they were unwilling to pin their faith. The third flowed in from above over on the right. It was rasping though less confused, a rasping sound directed first this way, then that. I was told that this was the product of truths clashing which were being turned this way and that by means of reasonings. While these conflicts were going on there were other spirits who spoke to me, telling me in speech that rose clearly above all that noise the meaning of every single thing.

[3] The matters which they reasoned about were chiefly these - whether the statement that the twelve apostles were going to sit on twelve thrones and judge the twelve tribes of Israel was to be understood literally, and also whether other people who have endured persecution and affliction were to be allowed into heaven. Each one reasoned in accordance with what had taken his fancy during his lifetime. Some of them however who had been brought back into associations with one another and into order were then informed that those descriptions were to be understood in a completely different way, that is to say, that 'apostles' is not used to mean apostles, nor 'thrones' to mean thrones, nor 'tribes' tribes, nor indeed is 'twelve' used to mean twelve. Instead apostles, thrones, tribes, and also twelve, meant the first and foremost matters of faith, 2089. They also said that such matters of faith are the starting-point and the criteria from which everyone is judged. And over and above all this they were shown that the apostles have no power to judge anyone at all, and that all judgement is the Lord's alone.

[4] As regards the second point which they reasoned about, this should not be taken to mean that only those who have endured persecution and affliction will enter heaven, but that the rich no less than the poor will do so, those who have held important positions no less than those whose position has been humble. Furthermore the Lord takes pity on all, especially on people who have endured spiritual afflictions and temptations, which are persecutions by the evil, thus on those who acknowledge that of themselves they are wretched and who believe that it is through the Lord's mercy alone they are saved.

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