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Génesis第34章

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1 Y SALIO Dina la hija de Lea, la cual había ésta parido á Jacob, á ver las hijas del país.

2 Y vióla Sichêm, hijo de Hamor Heveo, príncipe de aquella tierra, y tomóla, y echóse con ella, y la deshonró.

3 Mas su alma se apegó á Dina la hija de Lea, y enamoróse de la moza, y habló al corazón de la joven.

4 Y habló Sichêm á Hamor su padre, diciendo: Tómame por mujer esta moza.

5 Y oyó Jacob que había Sichêm amancillado á Dina su hija: y estando sus hijos con su ganando en el campo, calló Jacob hasta que ellos viniesen.

6 Y dirigióse Hamor padre de Sichêm á Jacob, para hablar con él.

7 Y los hijos de Jacob vinieron del campo cuando lo supieron; y se entristecieron los varones, y se ensañaron mucho, porque hizo vileza en Israel echándose con la hija de Jacob, lo que no se debía haber hecho.

8 Y Hamor habló con ellos, diciendo: El alma de mi hijo Sichêm se ha apegado á vuestra hija; ruégoos que se la deis por mujer.

9 Y emparentad con nosotros; dadnos vuestras hijas, y tomad vosotros las nuestras.

10 Y habitad con nostros; porque la tierra estará delante de vosotros; morad y negociad en ella, y tomad en ella posesión.

11 Sichêm también dijo á su padre y á sus hermanos: Halle yo gracia en vuestros ojos, y daré lo que me dijereis.

12 Aumentad á cargo mío mucho dote y dones, que yo daré cuanto me dijereis, y dadme la moza por mujer.

13 Y respondieron los hijos de Jacob á Sichêm y á Hamor su padre con engaño; y parlaron, por cuanto había amancillado á Dina su hermana.

14 Y dijéronles: No podemos hacer esto de dar nuestra hermana á hombre que tiene prepucio; porque entre nosotros es abominación.

15 Mas con esta condición os haremos placer: si habéis de ser como nosotros, que se circuncide entre vosotros todo varón;

16 Entonces os daremos nuestras hijas, y tomaremos nosotros las vuestras; y habitaremos con vosotros, y seremos un pueblo.

17 Mas si no nos prestareis oído para circuncidaros, tomaremos nuestra hija, y nos iremos.

18 Y parecieron bien sus palabras á Hamor y á Sichêm, hijo de Hamor.

19 Y no dilató el mozo hacer aquello, porque la hija de Jacob le había agradado: y él era el más honrado de toda la casa de su padre.

20 Entonces Hamor y Sichêm su hijo vinieron á la puerta de su ciudad, y hablaron á los varones de su ciudad, diciendo:

21 Estos varones son pacíficos con nosotros, y habitarán en el país, y traficarán en él: pues he aquí la tierra es bastante ancha para ellos: nosotros tomaremos sus hijas por mujeres, y les daremos las nuestras.

22 Mas con esta condición nos harán estos hombres el placer de habitar con nosotros, para que seamos un pueblo: si se circuncidare en nosotros todo varón, así como ellos son circuncidados.

23 Sus ganados, y su hacienda y todas sus bestias, serán nuestras: solamente convengamos con ellos, y habitarán con nosotros.

24 Y obedecieron á Hamor y á Sichêm su hijo todos los que salían por la puerta de la ciudad, y circuncidaron á todo varón, á cuantos salían por la puerta de su ciudad.

25 Y sucedió que al tercer día, cuando sentían ellos el mayor dolor, los dos hijos de Jacob, Simeón y Leví, hermanos de Dina, tomaron cada uno su espada, y vinieron contra la ciudad animosamente, y mataron á todo varón.

26 Y á Hamor y á Sichêm su hijo los mataron á filo de espada: y tomaron á Dina de casa de Sichêm, y saliéronse.

27 Y los hijos de Jacob vinieron á los muertos y saquearon la ciudad; por cuanto habían amancillado á su hermana.

28 Tomaron sus ovejas y vacas y sus asnos, y lo que había en la ciudad y en el campo,

29 Y toda su hacienda; se llevaron cautivos á todos sus niños y sus mujeres, y robaron todo lo que había en casa.

30 Entonces dijo Jacob á Simeón y á Leví: Habéisme turbado con hacerme abominable á los moradores de aquesta tierra, el Cananeo y el Pherezeo; y teniendo yo pocos hombres, juntarse han contra mí, y me herirán, y seré destruido yo y mi casa.

31 Y ellos respondieron ¿Había él de tratar á nuestra hermana como á una ramera?

   

来自斯威登堡的著作

 

Arcana Coelestia#4605

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4605. 'Reuben, Jacob's firstborn' means the good of faith. This is clear from the meaning of 'the firstborn' as faith, dealt with in 352, 367, 2435, 3325; also from the representation of 'Jacob' as the good of natural truth, dealt with in 4538, and from that of 'Reuben' as the essential nature of faith. For in the genuine sense 'Reuben' means the truth of faith, 3861, 3866, but after the truth of faith has become good he means the good of faith. Furthermore faith essentially is charity, and so the truth of faith essentially is the good of faith, because it cannot have any existence at all unless it springs from charity - that is, truth cannot have any real existence unless it springs from good. This being so, once a person has been regenerated good occupies the first place, or is the firstborn, see 3325, 3494. This is the reason why 'Reuben, Jacob's firstborn' at this point means the good of faith. A similar instance of this meaning occurs in Moses,

May Reuben live and not die; and his mortal men will be [few in] numbers. Deuteronomy 33:6.

The reason 'Reuben' here means the good of faith is that in the Prophecy of Moses regarding the sons of Jacob, Reuben is placed first and Judah second, thus in a different ordering in this prophecy from that of Jacob in Genesis 49. For, as stated above at the end of 4603, the order in which their names appear is determined by the state belonging to the subject under discussion.

[2] Similarly in John,

I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe - twelve thousand sealed out of the tribe of Judah, twelve thousand sealed out of the tribe of Reuben, twelve thousand sealed out of the tribe of Gad. Revelation 7:4-5.

In this case Judah is mentioned first, Reuben second, and Gad third. These three in this place make up a first group; and because the Lord's kingdom is the subject here, 'Judah' means celestial good such as exists in the inmost or third heaven, 'Reuben' spiritual good, which is the same as the good of faith, such as exists in the second or middle heaven, and 'Gad' the good of the natural, such as exists in the first heaven. But a different meaning is found in the prophecy of Deborah and Barak,

Princes in Issachar were with Deborah; and as was Issachar, so was Barak, into the valley he was sent under his command 1 - into the divisions of Reuben great decrees of the heart. Why do you dwell between two burdens to hear the hissings of the droves? - towards the divisions of Reuben great searchings of the heart. Judges 5:15-16.

Unless he knows what 'Issachar', 'Deborah', 'Barak', and 'Reuben' represent, and what 'princes', 'the valley', 'a division', 'decrees of the heart', 'two burdens' and 'the hissings of the droves' mean, no one can know what these words are used to mean. But 'Reuben', it is evident, means faith here.

脚注:

1. literally, at his feet

  
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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#367

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367. Apart from showing that charity is the 'brother' of faith and that 'field' means all that comprises doctrine, there is no need to confirm these considerations from similar usages in the Word. That charity is the brother of faith may be clear to anyone from the very nature or essence of faith. The brother relationship between these two was also represented by Esau and Jacob, and was the reason why they struggled for the birthright and the superior position this carried with it. The relationship was also represented by Perez and Zerah, the sons Tamar had by Judah, Genesis 38:28-30, where again the question of primogeniture arises. It was represented by Ephraim and Manasseh as well, Genesis 48:13-14, wherein a similar way the matter of the birthright and the higher position it carried occurs. And there are many other examples. Indeed these two, faith and charity, are both the offspring of the Church. Faith is called 'a man' (vir), as Cain is in verse 1 of this chapter, while charity is called 'a brother', as in Isaiah 19:2; Jeremiah 17:14 and in other places. In Amos 1:9 the union of faith and charity is called 'a covenant between brothers'.

[2] As has been stated, that which Jacob and Esau represented was similar to the meaning of Cain and Abel. The fact that Jacob in a similar manner wished to supplant Esau is also clear in Hosea,

He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2-3.

But the fact that Esau, that is, charity represented by Esau, would nevertheless be the superior is clear from the prediction made through their father Isaac,

By your sword will you live, and you will serve your brother; but when you have dominion over him you will cast away his yoke from above your neck. Genesis 27:40.

Or what amounts to the same, a gentile or new Church is represented by Esau, and the Jewish Church by Jacob. This is why it was stated so many times that they were to recognize gentile nations as brothers. Charity was also the reason for everyone being referred to as 'a brother' in the gentile or Primitive Church, and for the Lord calling 'brothers' those who hear the Word and do it, Luke 8:21. Hearers of it are those who have faith, doers those who have charity. But those who are hearers, that is, say they have faith, but are not doers, that is, have no charity, are not brothers, for the Lord likens them to the foolish, Matthew 7:24, 26.

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