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Genesi第34章

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1 Or Dina, la figliuola che Lea aveva partorito a Giacobbe, uscì per vedere le figliuole del paese.

2 E Sichem, figliuolo di Hemor lo Hivveo, principe del paese, vedutala, la rapì, si giacque con lei, e la violentò.

3 E l’anima sua s’appassionò per Dina, figliuola di Giacobbe; egli amò la fanciulla, e parlò al cuore di lei.

4 Poi disse a Hemor suo padre: "Dammi questa fanciulla per moglie".

5 Or Giacobbe udì ch’egli avea disonorato la sua figliuola Dina; e come i suoi figliuoli erano ai campi col suo bestiame, Giacobbe si tacque finché non furon tornati.

6 E Hemor, padre di Sichem, si recò da Giacobbe per parlargli.

7 E i figliuoli di Giacobbe, com’ebbero udito il fatto, tornarono dai campi; e questi uomini furono addolorati e fortemente adirati perché costui aveva commessa un’infamia in Israele, giacendosi con la figliuola di Giacobbe: cosa che non era da farsi.

8 Ed Hemor parlò loro dicendo: "L’anima del mio figliuolo Sichem s’è unita strettamente alla vostra figliuola; deh, dategliela per moglie;

9 e imparentatevi con noi; dateci le vostre figliuole, e prendetevi le figliuole nostre.

10 Voi abiterete con noi, e il paese sarà a vostra disposizione; dimoratevi, trafficatevi, e acquistatevi delle proprietà".

11 Allora Sichem disse al padre e ai fratelli di Dina: "Fate ch’io trovi grazia agli occhi vostri, e vi darò quel che mi direte.

12 Imponetemi pure una gran dote e di gran doni; e io ve li darò come mi direte; ma datemi la fanciulla per moglie".

13 I figliuoli di Giacobbe risposero a Sichem e ad Hemor suo padre, e parlarono loro con astuzia, perché Sichem avea disonorato Dina loro sorella;

14 e dissero loro: "Questa cosa non la possiamo fare; non possiam dare la nostra sorella a uno che non è circonciso; giacché questo, per noi, sarebbe un obbrobrio.

15 Soltanto a questa condizione acconsentiremo alla vostra richiesta: se vorrete essere come siam noi, circoncidendo ogni maschio tra voi.

16 Allora vi daremo le nostre figliuole, e noi ci prenderemo le figliuole vostre; abiteremo con voi, e diventeremo un popolo solo.

17 Ma se non ci volete ascoltare e non vi volete far circoncidere, noi prenderemo la nostra fanciulla e ce ne andremo".

18 Le loro parole piacquero ad Hemor e a Sichem figliuolo di Hemor.

19 E il giovine non indugiò a fare la cosa, perché portava affezione alla figliuola di Giacobbe, ed era l’uomo più onorato in tutta la casa di suo padre.

20 Hemor e Sichem, suo figliuolo, vennero alla porta della loro città, e parlarono alla gente della loro città, dicendo:

21 "Questa è gente pacifica, qui tra noi; rimanga dunque pure nel paese, e vi traffichi; poiché, ecco, il paese è abbastanza ampio per loro. noi prenderemo le loro figliuole per mogli, e daremo loro le nostre.

22 Ma soltanto a questa condizione questa gente acconsentirà ad abitare con noi per formare un popolo solo: che ogni maschio fra noi sia circonciso, come son circoncisi loro.

23 Il loro bestiame, le loro sostanze, tutti i loro animali non saran nostri? Acconsentiamo alla loro domanda ed essi abiteranno con noi".

24 E tutti quelli che uscivano dalla porta della città diedero ascolto ad Hemor e a Sichem suo figliuolo; e ogni maschio fu circonciso: ognuno di quelli che uscivano dalla porta della città.

25 Or avvenne che il terzo giorno, mentre quelli eran sofferenti, due de’ figliuoli di Giacobbe, Simeone e Levi, fratelli di Dina, presero ciascuno la propria spada, assalirono la città che si tenea sicura, e uccisero tutti i maschi.

26 Passarono anche a fil di spada Hemor e Sichem suo figliuolo, presero Dina dalla casa di Sichem, e uscirono.

27 I figliuoli di Giacobbe si gettarono sugli uccisi e saccheggiarono la città, perché la loro sorella era stata disonorata;

28 presero i loro greggi, i loro armenti, i loro asini, quello che era in città, e quello che era per i campi,

29 e portaron via come bottino tutte le loro ricchezze, tutti i loro piccoli bambini, le loro mogli, e tutto quello che si trovava nelle case.

30 Allora Giacobbe disse a Simeone ed a Levi: "Voi mi date grande affanno, mettendomi in cattivo odore presso gli abitanti del paese, presso i Cananei ed i Ferezei. Ed io non ho che poca gente; essi si raduneranno contro di me e mi daranno addosso, e sarò distrutto: io con la mia casa".

31 Ed essi risposero: "Dovrà la nostra sorella esser trattata come una meretrice?"

   

来自斯威登堡的著作

 

Arcana Coelestia#4448

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4448. 'Shechem my son' means the truth derived from that good. This is clear from the representation of 'Shechem' as interior truth, dealt with in 4430, and so truth derived from the good meant by Hamor, 4447. Actually all the truth of the Church is derived from its good; such truth never arises from any other source. This truth which Shechem represents is called interior truth, being in essence nothing other than the good of charity. Indeed the Most Ancient Church, being celestial, was governed by the good of love to the Lord and as a consequence they had a perception of all truth; for the members of that Church were almost as angels. They also had communication with angels, that being the source of their perception. They never therefore reasoned about any truth of faith, but simply said 'Yes, that is the truth' because they had a perception of it from heaven. They did not even wish to make mention of faith, but of charity instead, see 202, 337, 2715, 2718, 3246. For this reason it is the good of charity that is meant at this point by interior truth. As regards the remnants of that Church existing with Hamor the Hivite and his son Shechem, see immediately above in 4447.

[2] With the Ancient Church, which was spiritual, it was different. This Church was not governed like the Most Ancient Church by love to the Lord but by charity towards the neighbour. Nor was it able to arrive at charity except through the truth of faith, of which, unlike the Most Ancient people, they did not have any perception and therefore began to make investigations into whether the truth was the truth. Regarding the difference between celestial people who had perception and spiritual ones who do not, see 2088, 2669, 2708, 2715, 3235, 3240, 3246, 3887.

  
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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#4240

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4240. 'To the land of Seir' means celestial-natural good. This is clear from the meaning of 'the land of Seir' in the highest sense as the Lord's celestial-natural good. The reason why 'the land of Seir' has this meaning is that Mount Seir formed a boundary to the land of Canaan on one side, Joshua 11:16-17, and all boundaries such as rivers, mountains, and stretches of land represented the things that came last, 1585, 1866, 4116. Indeed these boundaries acquired their individual representations from the land of Canaan contained within them, which land represented the Lord's heavenly kingdom, and in the highest sense His Divine Human, see 1607, 3038, 3481, 3705. Things that are last, existing as boundaries, are those which are called natural, for natural things are the boundaries holding spiritual and celestial realities within them. This is so in the heavens, for the inmost or third heaven is celestial because it is governed by love to the Lord; the intermediate or second heaven is spiritual because it is governed by love towards the neighbour; and the last or first heaven is celestial-natural and spiritual-natural because it is governed by simple good, which is the last degree of order there. And the same is true with the regenerate person who is a miniature heaven. From all this one may now see the origin of the meaning of 'the land of Seir' as celestial-natural good. 'Esau' too, who dwelt there, represents that good, as has been shown above, and therefore the land where he dwelt has the same meaning. For lands take on the particular representations of their inhabitants, 1675.

[2] From all this one may now see what is meant in the Word by 'Seir', as in Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. Deuteronomy 33:2-3.

In the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

In Balaam's prophecy,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a sceptre will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies; and Israel is gaining strength. Numbers 24:17-18.

Anyone can see that in these places 'Seir' means some aspect of the Lord, since it is said that 'Jehovah dawned from Seir', that 'He went forth from Seir and set out from the field of Edom', and that 'Edom and Seir will be an inheritance'. But what aspect of the Lord is meant no one can know except from the internal sense of the Word. It is the Lord's Divine Human that is meant, and in particular the good of the Divine Natural within that Human, as may be seen from what has been mentioned above. 'Dawning from and going out of Seir' means that He made even the Natural Divine in order that this also might be a source of light, that is, of intelligence and wisdom, and in this way He might become Jehovah not only as regards the Human Rational but also as regards the Human Natural. This is why it is said that 'Jehovah dawned from Seir' and 'Jehovah went out of Seir' - the Lord being Jehovah, see 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035. Something similar is embodied in the prophetic utterance concerning Dumah,

One is calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night. Isaiah 21:11-12.

[3] In the relative sense 'the land of Seir' strictly speaking means the Lord's kingdom existing with those outside the Church, that is, with gentiles when the Church is being established among them, while the previous or old Church is simultaneously falling away from charity and faith. As is clear from many places in the Word, light comes at that time to those who are in darkness. And this is strictly speaking the meaning of 'dawning from Seir', and of 'going forth from Seir and setting out from the field of Edom'. It is also the meaning of 'Seir will be an inheritance', as well as of the words in Isaiah, 'One is calling to me from Seir, Watchman, what of the night? The watchman said, Morning comes, and also the night.' 'Morning comes' means the Lord's advent, 2405, 2780, and as a consequence enlightenment coming to people who are 'in the night', that is, who dwell in ignorance; but that enlightenment is from the Lord's Divine Natural, 4211. Since most things in the Word also have a contrary sense, so too does the name 'Seir', as in Ezekiel 25:8-9; 35:2-15, and in various places in the historical parts of the Word.

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