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Genesis 24

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1 Now Abraham was old and far on in years: and the Lord had given him everything in full measure.

2 And Abraham said to his chief servant, the manager of all his property, Come now, put your hand under my leg:

3 And take an oath by the Lord, the God of heaven and the God of the earth, that you will not get a wife for my son Isaac from the daughters of the Canaanites among whom I am living;

4 But that you will go into my country and to my relations and get a wife there for my son Isaac.

5 And the servant said, If by chance the woman will not come with me into this land, am I to take your son back again to the land from which you came?

6 And Abraham said, Take care that you do not let my son go back to that land.

7 The Lord God of heaven, who took me from my father's house and from the land of my birth, and made an oath to me, saying, To your seed I will give this land: he will send his angel before you and give you a wife for my son in that land.

8 And if the woman will not come with you, then you are free from this oath; only do not take my son back there.

9 And the servant put his hand under Abraham's leg, and gave him his oath about this thing.

10 And the servant took ten of his master's camels, and all sorts of good things of his master's, and went to Mesopotamia, to the town of Nahor.

11 And he made the camels take their rest outside the town by the water-spring in the evening, at the time when the women came to get water.

12 And he said, O Lord, the God of my master Abraham, let me do well in what I have undertaken this day, and give your mercy to my master Abraham.

13 See, I am waiting here by the water-spring; and the daughters of the town are coming out to get water:

14 Now, may the girl to whom I say, Let down your vessel and give me a drink, and who says in answer, Here is a drink for you and let me give water to your camels: may she be the one marked out by you for your servant Isaac: so may I be certain that you have been good to my master Abraham.

15 And even before his words were ended, Rebekah, the daughter of Bethuel, the son of Milcah, who was the wife of Nahor, Abraham's brother, came out with her water-vessel on her arm.

16 She was a very beautiful girl, a virgin, who had never been touched by a man: and she went down to the spring to get water in her vessel.

17 And the servant came running to her and said, Give me a little water from your vessel.

18 And she said, Take a drink, my lord: and quickly letting down her vessel onto her hand, she gave him a drink.

19 And having done so, she said, I will get water for your camels till they have had enough.

20 And after putting the water from her vessel into the animals' drinking-place, she went quickly back to the spring and got water for all the camels.

21 And the man, looking at her, said nothing, waiting to see if the Lord had given his journey a good outcome.

22 And when the camels had had enough, the man took a gold nose-ring, half a shekel in weight, and two ornaments for her arms of ten shekels weight of gold;

23 And said to her, Whose daughter are you? is there room in your father's house for us?

24 And she said to him, I am the daughter of Bethuel, the son of Milcah, Nahor's wife.

25 And she said, We have a great store of dry grass and cattle-food, and there is room for you.

26 And with bent head the man gave worship to the Lord;

27 And said, Praise be to the Lord, the God of my master Abraham, who has given a sign that he is good and true to my master, by guiding me straight to the house of my master's family.

28 So the girl went running and took the news of these things to her mother's house

29 Now Rebekah had a brother named Laban, and he came out quickly to the man at the water-spring.

30 And when he saw the nose-ring and the ornaments on his sister's hands, and when she gave him word of what the man had said to her, then he went out to the man who was waiting with the camels by the water-spring.

31 And he said to him, Come in, you on whom is the blessing of the Lord; why are you waiting outside? for I have made the house ready for you, and a place for the camels.

32 Then the man came into the house, and Laban took their cords off the camels and gave them dry grass and food, and he gave to him and the men who were with him water for washing their feet.

33 And meat was put before him, but he said, I will not take food till I have made my business clear to you. And they said, Do so.

34 And he said, I am Abraham's servant.

35 The Lord has given my master every blessing, and he has become great: he has given him flocks and herds and silver and gold, and men-servants and women-servants and camels and asses.

36 And when Sarah, my master's wife, was old, she gave birth to a son, to whom he has given all he has.

37 And my master made me take an oath, saying, Do not get a wife for my son from the daughters of the Canaanites among whom I am living;

38 But go to my father's house and to my relations for a wife for my son.

39 And I said to my master, What if the woman will not come with me?

40 And he said, The Lord, whom I have ever kept before me, will send his angel with you, who will make it possible for you to get a wife for my son from my relations and my father's house;

41 And you will be free from your oath to me when you come to my people; and if they will not give her to you, you will be free from your oath.

42 And I came today to the water-spring, and I said, O Lord, the God of my master Abraham, if it is your purpose to give a good outcome to my journey,

43 Let it come about that, while I am waiting here by the water-spring, if a girl comes to get water and I say to her, Give me a little water from your vessel, and she says,

44 Take a drink, and I will get water for your camels; let her be the woman marked out by the Lord for my master's son.

45 And even while I was saying this to myself, Rebekah came out with her vessel on her arm; and she went down to the spring to get water; and I said to her, Give me a drink.

46 And straight away she took down her vessel from her arm, and said, Take a drink, and I will get water for your camels.

47 And questioning her, I said, Whose daughter are you? And she said, The daughter of Bethuel, the son of Nahor, and Milcah his wife. Then I put the ring on her nose and the ornaments on her hands.

48 And with bent head I gave worship and praise to the Lord, the God of my master Abraham, by whom I had been guided in the right way, to get the daughter of my master's brother for his son.

49 And now, say if you will do what is good and right for my master or not, in order that it may be clear to me what I have to do.

50 Then Laban and Bethuel said in answer, This is the Lord's doing: it is not for us to say Yes or No to you.

51 See, here is Rebekah: take her and go, and let her be your master's son's wife, as the Lord has said.

52 And at these words, Abraham's servant went down on his face and gave praise to the Lord.

53 Then he took jewels of silver and jewels of gold and fair robes and gave them to Rebekah: and he gave things of value to her mother and her brother.

54 Then he and the men who were with him had food and drink, and took their rest there that night; and in the morning he got up, and said, Let me now go back to my master.

55 But her brother and her mother said, Let the girl be with us a week or ten days, and then she may go.

56 And he said, Do not keep me; the Lord has given a good outcome to my journey; let me now go back to my master.

57 And they said, We will send for the girl, and let her make the decision.

58 And they sent for Rebekah and said to her, Are you ready to go with this man? And she said, I am ready.

59 So they sent their sister Rebekah and her servant with Abraham's servant and his men.

60 And they gave Rebekah their blessing, saying, O sister, may you be the mother of thousands and ten thousands; and may your seed overcome all those who make war against them.

61 So Rebekah and her servant-women went with the man, seated on the camels; and so the servant took Rebekah and went on his way.

62 Now Isaac had come through the waste land to Beer-lahai-roi; for he was living in the South.

63 And when the evening was near, he went wandering out into the fields, and lifting up his eyes he saw camels coming.

64 And when Rebekah, looking up, saw Isaac, she got down from her camel,

65 And said to the servant, Who is that man coming to us through the field? And the servant said, It is my master: then she took her veil, covering her face with it.

66 Then the servant gave Isaac the story of all he had done.

67 And Isaac took Rebekah into his tent and she became his wife; and in his love for her, Isaac was comforted after his father's death.

   

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Arcana Coelestia #3105

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3105. 'And two bracelets' means Divine Truth. This is clear from the meaning of 'bracelets' as truth, and here as Divine Truth since the subject in the internal sense is the Lord. The word 'two' is used because what is complete is then meant. The reason those bracelets were, placed over a bride's hands was that 'the bride' meant the Church and 'her hands' the powers derived from truth - 'the hands' having reference to truth, see 3091. That 'bracelets' means such things may be seen in Ezekiel 16:11-12, dealt with above in 3103, and again in the same prophet, in 23:42. Furthermore 'bracelets' were intended not only for a bride but also for a king, though a king wore them on his arm, as is clear in 2 Samuel 1:10, the reason being that kingship represented and also meant Divine Truth, which was the Lord's, 1672, 1728, 2015, 2069, 3009, and 'arm' meant power, 878.

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

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Arcana Coelestia #2015

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2015. That 'kings will come out of you' means that all truth comes from Him is clear from the meaning of 'a king' as truth in both the historical and the prophetical sections of the Word, as stated in 1672 but not yet shown to be so. From the meaning of 'nations' as goods, and from the meaning of 'kings' as truths, the nature of the internal sense of the Word becomes clear, and also how remote it is from the sense of the letter. No one reading the Word, especially the historical section, believes anything other than that 'nations' referred to there means nations, or that 'kings' there means kings, and therefore that the nations mentioned there, or the kings, are the real subject of the very Word itself. But when the idea of nations and also of kings reaches angels it perishes altogether, and good and truth take their place instead. This is bound to seem strange and indeed a paradox, but it is nevertheless the truth. The matter may also become clear to anyone from the fact that if nations were meant in the Word by 'nations' and kings by 'kings', the Word of the Lord would hardly embody anything more than some historical or other piece of writing and so would be something of a worldly nature, when in fact everything in the Word is Divine and so is celestial and spiritual.

[2] Take merely the statement in the present verse about Abraham's being made fruitful, nations being made of him, and kings coming out of him. What else is this but something purely worldly and nothing at all heavenly? Indeed these assertions entail no more than the glory of this world, a glory which is absolutely nothing in heaven. But if this is the Word of the Lord then its glory must be that of heaven, not that of the world. This also is why the sense of the letter is completely erased and disappears when it passes into heaven, and is purified in such a way that nothing worldly at all is intermingled. For 'Abraham' is not used to mean Abraham but the Lord; nor is 'being fruitful' used to mean his descendants who would increase more and more but the endless growth of good belonging to the Lord's Human Essence. 'Nations' do not mean nations but goods, and 'kings' do not mean kings but truths. Nevertheless the narrative in the sense of the letter remains historically true, for Abraham was indeed spoken to in this way; and he was indeed made fruitful in this way, with nations as well as kings descending from him.

[3] That 'kings' means truths becomes clear from the following places: In Isaiah,

The sons of the foreigner will build up your walls, and their kings will minister to you. You will suck the milk of nations, and the breast of kings will you suck. Isaiah 60:10, 16.

What 'sucking the milk of nations and the breast of kings' means is not at all evident from the letter but from the internal sense, in which being endowed with goods and instructed in truths is meant. In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses. Jeremiah 17:25; 22:4.

'Riding in chariots and on horses' is a prophecy meaning the abundance of things of the understanding, as becomes clear from very many places in the Prophets. Thus the prophecy that 'kings will enter through the gates of the city' means in the internal sense that they were to be endowed with truths of faith. This sense of the Word is the heavenly sense into which the worldly sense of the letter passes.

[4] In the same prophet,

Jehovah has spurned in His fierce indignation king and priest. The gates of Zion have sunk into the ground, He has destroyed and broken in pieces her bars. King and princes are among the nations; the law is no more. Lamentations 2:6, 9.

Here 'king' stands for the truth of faith, 'priest' for the good of charity, 'Zion' for the Church, which is destroyed and its bars broken in pieces. Consequently 'king and princes among the nations', that is, truth and what belongs to truth, will be so completely banished that 'the law is no more', that is, nothing of the doctrine of faith will exist any more. In Isaiah,

Before the boy knows to refuse evil and to choose good, the ground will be abandoned which you loathe in the presence of its two kings. Isaiah 7:16.

This refers to the Lord's Coming. 'The land that will be abandoned' stands for faith which at that time would not exist. 'The kings' are the truths of faith which would be loathed.

[5] In the same prophet,

I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom, and your daughters will be carried on their shoulder. Kings will be your foster fathers and their queens your wet-nurses. Isaiah 49:22-23.

'Nations' and 'daughters' stand for goods, 'peoples' and 'sons' for truths, as shown in Volume One. That 'nations' stands for goods, 1259, 1260, 1416, 1849, as does 'daughters', 489-491, while 'peoples' stands for truths, 1259, 1260, as does 'sons', 489, 491, 533, 1147. 'Kings' therefore stands for truths, in general by which they will be nourished, and 'queens' for goods by which they will be suckled. Whether you speak of goods and truths or of those who are governed by goods and truths it amounts to the same.

[6] In the same prophet,

He will spatter many nations, kings will shut their mouths because of him, 1 for that which has [not] been told them they have seen, and that which they have not heard they have understood. Isaiah 52:15.

This refers to the Lord's Coming. 'Nations' stands for those who are stirred by an affection for goods, 'kings' those who are stirred by an affection for truths. In David,

Now, O kings, be intelligent; be instructed, O judges of the earth. Serve Jehovah with fear, and rejoice with trembling. Kiss the Son lest He perhaps be angry and you perish in the way. Psalms 2:10-12.

'Kings' stands for people who are governed by truths, and who by virtue of truths are also in many places called 'king's sons'. 'The Son' here stands for the Lord, and he is called the Son here because he is Truth itself, and the source of all truth.

[7] In John,

They will sing a new song, You are worthy to take the Book and to open its seals. You have made us kings and priests to our God so that we shall reign on the earth. Revelation 5:9-10.

Here people who are governed by truths are called 'kings'. The Lord also calls them 'the sons of the kingdom' in Matthew,

He who sows the good seed is the Son of Man, the field is the world, the seed are the sons of the kingdom, and the tares are the sons of the evil one. Matthew 13:37-38.

In John,

The sixth angel poured out his bowl over the great river Euphrates and its water was dried up to prepare the way of the kings who were from the east. Revelation 16:12.

'Euphrates' clearly does not mean the Euphrates, nor does 'kings from the east' mean kings from that quarter. What 'Euphrates' does mean may be seen in 120, 1585, 1866, from which it is evident that 'the way of the kings who were from the cast' means truths of faith that derive from goods of love.

[8] In the same book,

The nations that are saved will walk in its light, and the kings of the earth will bring their glory and honour into it. Revelation 21:24.

Here 'nations' stands for people who are governed by goods, 'kings of the earth' for those who are governed by truths, which is also evident from the fact that the details here are prophetical, not historical. In the same book,

With the great harlot seated on many waters the kings of the earth have committed whoredom and have become drunk with the wine of her whoredom. Revelation 17:2.

And elsewhere in the same book,

Babylon has given all nations drink from the wine of the fury of her whoredom; and the kings of the earth have committed whoredom with her. Revelation 18:1, 3, 9.

Here similarly it is clear that 'the kings of the earth' does not mean kings, for the subject is the falsification and adulteration of the doctrine of faith, that is, of truth, which are 'whoredom'. 'Kings of the earth' stands for truths that have been falsified and adulterated.

[9] In the same book,

The ten horns that you saw are ten kings who have not yet received a kingdom but are receiving authority as kings for one hour, together with the beast. These will be of one mind, and they will hand over power and authority to the beast. Revelation 17:12-13.

That 'kings' here does not mean kings may also be evident to anyone. If kings were meant, then 'ten kings receiving authority as kings for one hour' would be quite unintelligible, as similarly with the following words in the same book,

I saw the beast and the kings of the earth, and their armies gathered to make war with Him who was sitting on the horse, and with His army. Revelation 19:19

In verse 13 of the same chapter it is stated explicitly that the One who was sitting on the horse was The Word of God, against which the kings of the earth are said to have been gathered. 'The beast' stands for goods of love that have been profaned, 'kings' for truths of faith that have been adulterated; these are called 'kings of the earth' because they exist within the Church - 'earth' meaning the Church, see 662, 1066, 1067, 1262. 'The white horse' stands for the understanding of truth, 'He who was sitting on the horse' for the Word. This matter is plainer still in Daniel 11, describing the war between the king of the south and the king of the north, by which is meant the conflict of truths with falsities. Here such conflicts are described as a war that took place in history.

[10] Since 'a king' means truth, what is meant in the internal sense when the Lord is called King, and also a Priest, is made clear; and what essential quality of the Lord was represented by kings, and what by priests, is also made clear. 'Kings' represented His Divine Truth, and 'priests' His Divine Good. All the laws of order by which the Lord governs the universe as King are truths, while all the laws by which He governs the universe as Priest and by which He rules even over truths themselves are goods. For government from truths alone condemns everyone to hell, but government from goods lifts them out of that place and raises them up into heaven; see 1728. Because, in the Lord's case, these two - truths and goods - are joined together, they were also represented in ancient times by kingship and priesthood combined, as with Melchizedek who was at one and the same time king of Salem and priest to God Most High, Genesis 14:18. And at a later time among the Jews where the representative Church was established in a form of its own He was represented by judges and priests, and after that by kings.

[11] But because 'kings' represented truths which ought not to be paramount for the reason, already stated, that they condemn, the very idea was so objectionable that the Jews were reproached for it. The nature of truth regarded in itself has been described in 1 Samuel 8:11-18, as the rights of a king; and previous to that, in Moses, in Deuteronomy 17:14-18, they had been commanded through Moses to choose genuine truth deriving from good, not spurious truth, and not to pollute it with reasonings and factual knowledge. These are the considerations which the directive concerning a king given in the place in Moses referred to above embodies within itself. No one can possibly see this from the sense of the letter, but it is nevertheless evident from the details within the internal sense. This shows why 'a king' and 'kingship' represented and meant nothing other than truth.

Бележки под линия:

1. literally, over him

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