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創世記 27

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1 イサクは年老い、がかすんで見えなくなった時、長エサウを呼んで言った、「よ」。彼は答えて言った、「ここにおります」。

2 イサクは言った。「わたしは年老いて、いつ死ぬかも知れない。

3 それであなたの武器、矢をもって野に出かけ、わたしのために、しかの肉をとってきて、

4 わたしの好きなおいしい食べ物を作り、持ってきて食べさせよ。わたしは死ぬ前にあなたを祝福しよう」。

5 イサクがそのエサウに語るのをリベカは聞いていた。やがてエサウが、しかの肉を獲ようと野に出かけたとき、

6 リベカはそのヤコブに言った、「わたしは聞いていましたが、父はエサウに、

7 『わたしのために、しかの肉をとってきて、おいしい食べ物を作り、わたしに食べさせよ。わたしは死ぬに、主のであなたを祝福しよう』と言いました。

8 それで、よ、わたしの言葉にしたがい、わたしの言うとおりにしなさい。

9 群れの所へ行って、そこからやぎの子の良いのを頭わたしの所に取ってきなさい。わたしはそれで父のために、父の好きなおいしい食べ物を作りましょう。

10 あなたはそれを持って行って父に食べさせなさい。父は死ぬにあなたを祝福するでしょう」。

11 ヤコブはリベカに言った、「エサウは毛深い人ですが、わたしはなめらかです。

12 おそらく父はわたしにさわってみるでしょう。そうすればわたしは父を欺く者と思われ、祝福を受けず、かえってのろいを受けるでしょう」。

13 は彼に言った、「よ、あなたがうけるのろいはわたしが受けます。ただ、わたしの言葉に従い、行って取ってきなさい」。

14 そこで彼は行ってやぎの子を取り、の所に持ってきたので、は父の好きなおいしい食べ物を作った。

15 リベカにあった長エサウの晴着を取って、弟ヤコブに着せ、

16 また子やぎの皮をなめらかな所とにつけさせ、

17 彼女が作ったおいしい食べ物とパンとをそのヤコブのにわたした。

18 そこでヤコブは父の所へ行って言った、「父よ」。すると父は言った、「わたしはここにいる。よ、あなたはだれか」。

19 ヤコブは父に言った、「長子エサウです。あなたがわたしに言われたとおりにいたしました。どうぞ起きて、すわってわたしのしかの肉を食べ、あなたみずからわたしを祝福してください」。

20 イサクはそのに言った、「よ、どうしてあなたはこんなに早く手に入れたのか」。彼は言った、「あなたのがわたしにしあわせを授けられたからです」。

21 イサクはヤコブに言った、「よ、近寄りなさい。わたしは、さわってみて、あなたが確かにわがエサウであるかどうかをみよう」。

22 ヤコブが、父イサクに近寄ったので、イサクは彼にさわってみて言った、「声はヤコブの声だが、エサウだ」。

23 ヤコブのエサウのように毛深かったため、イサクはヤコブを見わけることができなかったので、彼を祝福した。

24 イサクは言った、「あなたは確かにわがエサウですか」。彼は言った、「そうです」。

25 イサクは言った、「わたしの所へ持ってきなさい。わがのしかの肉を食べて、わたしみずから、あなたを祝福しよう」。ヤコブがそれを彼の所に持ってきたので、彼は食べた。またぶどう酒を持ってきたので、彼は飲んだ

26 そして父イサクは彼に言った、「よ、さあ、近寄ってわたしに口づけしなさい」。

27 彼が近寄って口づけした時、イサクはその着物のかおりをかぎ、彼を祝福して言った、「ああ、わがのかおりは、祝福された野のかおりのようだ。

28 どうかが、天のと、地の肥えたところと、多くの穀物と、新しいぶどう酒とをあなたに賜わるように。

29 もろもろの民はあなたに仕え、もろもろの国はあなたに身をかがめる。あなたは兄弟たちの主となり、あなたのらは、あなたに身をかがめるであろう。あなたをのろう者はのろわれ、あなたを祝福する者は祝福される」。

30 イサクがヤコブを祝福し終って、ヤコブが父イサクの前から出て行くとすぐ、エサウが狩から帰ってきた。

31 彼もまたおいしい食べ物を作って、父の所に持ってきて、言った、「父よ、起きてあなたののしかの肉を食べ、あなたみずから、わたしを祝福してください」。

32 父イサクは彼に言った、「あなたは、だれか」。彼は言った、「わたしはあなたの、長エサウです」。

33 イサクは激しくふるえて言った、「それでは、あのしかの肉を取って、わたしに持ってきた者はだれか。わたしはあなたが来る前に、みんな食べて彼を祝福した。ゆえに彼が祝福を得るであろう」。

34 エサウは父の言葉聞いた時、大声をあげ、激しく叫んで、父に言った、「父よ、わたしを、わたしをも祝福してください」。

35 イサクは言った、「あなたの弟が偽ってやってきて、あなたの祝福を奪ってしまった」。

36 エサウは言った、「よくもヤコブと名づけたものだ。彼は二度までもわたしをおしのけた。さきには、わたしの長子の特権を奪い、こんどはわたしの祝福を奪った」。また言った、「あなたはわたしのために祝福を残しておかれませんでしたか」。

37 イサクは答えてエサウに言った、「わたしは彼をあなたの主人とし、兄弟たちを皆しもべとして彼に与え、また穀物とぶどう酒を彼に授けた。わがよ、今となっては、あなたのために何ができようか」。

38 エサウは父に言った、「父よ、あなたの祝福はただ一つだけですか。父よ、わたしを、わたしをも祝福してください」。エサウは声をあげて泣いた。

39 父イサクは答えて彼に言った、「あなたのすみかは地の肥えた所から離れ、また上なる天のから離れるであろう。

40 あなたはつるぎをもって世を渡り、あなたの弟に仕えるであろう。しかし、あなたが勇み立つ時、から、そのくびきを振り落すであろう」。

41 こうしてエサウは父がヤコブに与えた祝福のゆえにヤコブを憎んだ。エサウの内で言った、「父の喪のも遠くはないであろう。その時、弟ヤコブを殺そう」。

42 しかしリベカは長エサウのこの言葉を人づてに聞いたので、人をやり、弟ヤコブを呼んで言った、「エサウはあなたを殺そうと考えて、みずから慰めています。

43 よ、今わたしの言葉に従って、すぐハランにいるわたしのラバンのもとにのがれ、

44 あなたの怒りが解けるまで、しばらく彼の所にいなさい。

45 の憤りが解けて、あなたのした事を忘れるようになったならば、わたしは人をやって、あなたをそこから迎えましょう。どうして、わたしは一日のうちにあなたがたふたりを失ってよいでしょうか」。

46 リベカはイサクに言った、「わたしはヘテびとのどものことで、生きているのがいやになりました。もしヤコブがこの地の、あのどものようなヘテびとのにめとるなら、わたしは生きていて、何になりましょう」。

   

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Arcana Coelestia #3542

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3542. 'And on the smooth of his neck' means so that truth which disjoined was not apparent. This is clear from 'smooth' or 'the smooth' having reference to truth, dealt with in 3527, and from the meaning of 'the neck' as that which joins together, dealt with below. Here therefore, since the appearance was 'on the smooth of his neck' it means so that truth which disjoins was not apparent. The implications of all this may be seen from what has been stated and shown above in 3539, to the effect that the good and the truths which flow from the understanding but not at the same time from the will are neither good nor truths, no matter how much they seem to be so to outward appearance. And if the will is bent on evil, good and truths are disjoined and do not join together. But if the will is in some measure desirous of good, they do not in that case disjoin but join together, even though the order in which they stand is the reverse of proper order; for it is by means of such good and truths that a person is regenerated. And because such good and truths standing thus serve first in the regeneration of man it is said that truth which disjoined would not be apparent. But more of this in what follows below.

[2] The reason why 'the neck' means that which joins together is that higher things with man which belong to the head communicate with lower that belong to the body by means of the neck between. Consequently both influx and communication, and therefore conjunction, are meant by that which lies between. This will be seen far more clearly from the correspondences of the Grand Man with the parts of the human body, to be dealt with at the ends of chapters. The same is consequently meant in the Word by 'the neck', as in Isaiah,

His spirit, like an overflowing stream, will divide even at the neck. Isaiah 30:28.

Here 'an overflowing stream' stands for falsity flowing over in this fashion. 'Dividing at the neck' stands for blocking and cutting off the communication and consequent joining together of higher things with lower ones, which are blocked and cut off when spiritual good and truth are not being received.

[3] In Habakkuk,

You crushed the head from the house of the wicked, laying bare the foundation even at the neck. Habakkuk 3:13.

'Crushing the head from the house of the wicked' stands for destroying false assumptions. 'Laying bare the foundation even at the neck' stands for preventing thereby any joining together. In Jeremiah,

Entangled transgressions have risen up above my neck. He has struck at my strength; the Lord has given me into [their] hands; I am unable to rise up again. Lamentations 1:14.

'Entangled transgressions have risen up above my neck' stands for falsities coming up towards interior or rational things.

[4] Because 'the neck' meant that communication and joining together, 'bands around the neck' therefore meant the cutting off and so the destruction of truth, which occurs when spiritual things that are flowing in constantly from the Lord are no longer allowed to pass into the rational part of a person's mind, nor as a consequence into the natural part. It is this cutting off or destruction that is represented by Jeremiah's being told to make bands and bars for himself and put them on his neck; to send them to different peoples and say that they would be serving Nebuchadnezzar the king of Babel; and to say that those who did not place their necks under his yoke would be visited by sword, famine, and pestilence; but those who did bring their necks under it would be left in the land, Jeremiah 27:2-3, 8, 11. 'Placing the neck under the yoke of the king of Babel and serving him' stands for being made desolate as regards truth and vastated as regards good. For 'Babel' means one who lays waste, see 1327 (end); and people undergo vastation to prevent holy things from being profaned, 301-303, 1327, 1328, 2426, 3398, 3399, 3402. And since evil and falsity come to be served once the influx of good and truth has been cut off, 'placing the neck under the yoke' also means serving. In the same prophet,

Jehovah said, I will break the yoke of Nebuchadnezzar king of Babel from over the neck of all nations within two years. Jeremiah 28:11.

This stands for their being delivered from vastation. In Isaiah,

Shake yourself from the dust, arise, sit, O Jerusalem; loose the bonds from your neck, O captive daughter of Zion. Isaiah 52:2.

'Loosing the bonds from the neck' stands for letting in and receiving good and truth In Micah,

Behold, against this family I am devising this evil from which you will not remove your necks nor go erect, for that will be a time of evil. Micah 2:3.

'Not removing necks from evil' stands for not letting truth in. 'Not going erect' stands for not looking up to higher things, that is, to those of heaven, 248.

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

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Jeremiah 26

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1 In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from Yahweh, saying,

2 Thus says Yahweh: Stand in the court of Yahweh's house, and speak to all the cities of Judah, which come to worship in Yahweh's house, all the words that I command you to speak to them; don't diminish a word.

3 It may be they will listen, and turn every man from his evil way; that I may repent me of the evil which I purpose to do to them because of the evil of their doings.

4 You shall tell them, Thus says Yahweh: If you will not listen to me, to walk in my law, which I have set before you,

5 to listen to the words of my servants the prophets, whom I send to you, even rising up early and sending them, but you have not listened;

6 then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.

7 The priests and the prophets and all the people heard Jeremiah speaking these words in the house of Yahweh.

8 It happened, when Jeremiah had made an end of speaking all that Yahweh had commanded him to speak to all the people, that the priests and the prophets and all the people laid hold on him, saying, You shall surely die.

9 Why have you prophesied in the name of Yahweh, saying, This house shall be like Shiloh, and this city shall be desolate, without inhabitant? All the people were gathered to Jeremiah in the house of Yahweh.

10 When the princes of Judah heard these things, they came up from the king's house to the house of Yahweh; and they sat in the entry of the new gate of Yahweh's [house].

11 Then spoke the priests and the prophets to the princes and to all the people, saying, This man is worthy of death; for he has prophesied against this city, as you have heard with your ears.

12 Then spoke Jeremiah to all the princes and to all the people, saying, Yahweh sent me to prophesy against this house and against this city all the words that you have heard.

13 Now therefore amend your ways and your doings, and obey the voice of Yahweh your God; and Yahweh will repent him of the evil that he has pronounced against you.

14 But as for me, behold, I am in your hand: do with me as is good and right in your eyes.

15 Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, and on this city, and on its inhabitants; for of a truth Yahweh has sent me to you to speak all these words in your ears.

16 Then the princes and all the people said to the priests and to the prophets: This man is not worthy of death; for he has spoken to us in the name of Yahweh our God.

17 Then rose up certain of the elders of the land, and spoke to all the assembly of the people, saying,

18 Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, Thus says Yahweh of Armies: Zion shall be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

19 Did Hezekiah king of Judah and all Judah put him to death? Didn't he fear Yahweh, and entreat the favor of Yahweh, and Yahweh relented of the disaster which he had pronounced against them? Thus should we commit great evil against our own souls.

20 There was also a man who prophesied in the name of Yahweh, Uriah the son of Shemaiah of Kiriath Jearim; and he prophesied against this city and against this land according to all the words of Jeremiah:

21 and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt:

22 and Jehoiakim the king sent men into Egypt, [namely], Elnathan the son of Achbor, and certain men with him, into Egypt;

23 and they fetched forth Uriah out of Egypt, and brought him to Jehoiakim the king, who killed him with the sword, and cast his dead body into the graves of the common people.

24 But the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.