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創世記 24

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1 亞伯拉罕年紀老邁,向在一切事上耶和華都賜福給他。

2 亞伯拉罕對管理他全業最老的僕人:請你把放在我大腿

3 我要叫你指著耶和華起誓,不要為我兒子娶這迦南中的女子為妻。

4 你要往我本本族去,為我的兒子以撒娶一個妻子

5 僕人對他:倘若女子不肯跟我到這方來,我必須將你的兒子帶回你原出之麼?

6 亞伯拉罕對他:你要謹慎,不要帶我的兒子回那裡去。

7 耶和華上的曾帶領我離開父家和本族的,對我說話,向我起誓:我要將這你的後裔。他必差遣使者在你面前,你就可以從那裡為我兒子娶一個妻子

8 倘若女子不肯跟你來,我使你起的誓就與你無干了,只是不可帶我的兒子回那裡去。

9 僕人就把放在他亞伯拉罕的大腿,為這事向他起誓。

10 僕人從他人的駱駝裡取了駱駝,並帶些他人各樣的財物,起身往米所波大米去,到了拿鶴的城。

11 天將晚,眾女子出來打的時候,他便叫駱駝跪在城外的那裡。

12 耶和華─我亞伯拉罕的阿,求你施恩給我亞伯拉罕,使我今日遇見好機會。

13 我現今站在井旁,城內居民的女子們正出來打

14 我向那一個女子:請你拿下水瓶來,給我水,他若:請!我也給你的駱駝,願那女子就作你所預定給你僕人以撒的妻。這樣,我便知道你施恩給我人了。

15 話還沒有說完,不料,利百加肩頭上扛著水瓶出來。利百加是彼土利所生的;彼土利是亞伯拉罕兄弟拿鶴妻子密迦的兒子

16 那女子容貌極其俊美,還是處女,也未曾有親近他。他到井旁,打滿了瓶,又上來。

17 僕人跑上前去迎著他,:求你將瓶裡的給我一點喝。

18 女子:我!就急忙拿瓶來,托在上給他

19 女子給他了,就:我再為你的駱駝打水,叫駱駝足。

20 他就急忙把瓶裡的水倒在裡,又跑到旁打水,就為所有的駱駝打上水來。

21 定睛看他,一句話也不,要曉得耶和華賜他通達的道路沒有。

22 駱駝足了,那就拿一個環,重半舍客勒,兩個鐲,重舍客勒,給了那女子,

23 :請告訴我,你是誰的女兒?你父親家裡有我們住宿的地方沒有?

24 女子:我是密迦與拿鶴之子彼土利的女兒;

25 我們家裡足有糧,也有住宿的地方

26 就低頭向耶和華下拜,

27 耶和華─我亞伯拉罕的是應當稱頌的,因他不斷地以慈愛誠實待我人。至於我,耶和華上引領我,直走到我人的兄弟家裡。

28 女子跑回去,照著這些告訴他母親和他家裡的人。

29 利百加有一個哥哥,名叫拉班,看見金環,又看見金鐲在他妹子的手上,並聽見他妹子利百加的話,說那對我如此如此說。拉班就跑出來往井旁去,到那跟前,見他仍站在駱駝旁邊的井旁那裡,

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31 便對他:你這蒙耶和華賜福的,請進,為甚麼站在外邊?我已經收拾了房屋,也為駱駝預備了地方

32 就進了拉班的家。拉班卸了駱駝,用料餵上,拿和跟隨的

33 把飯擺在他面前,叫他,他卻:我不,等我明白我的事情再。拉班:請

34 :我是亞伯拉罕的僕人

35 耶和華大大地賜福人,使他昌大,又賜羊群牛群、僕婢、駱駝,和

36 人的妻子撒拉年老的時候人生了一個兒子;我人也將一切所有的都了這個兒子

37 人叫我起誓說:你不要為我兒子娶迦南的女子為妻。

38 你要往我父家、我本族那裡去,為我的兒子娶一個妻子

39 我對我:恐怕女子不肯跟我來。

40 他就:我所事奉的耶和華必要差遣他的使者與你同去,叫你的道路通達,你就得以在我父家、我本族那裡,給我的兒子娶一個妻子

41 只要你到了我本族那裡,我使你起的誓就與你無干。他們若不把女子交你,我使你起的誓也與你無干。

42 我今日到了井旁,便耶和華─我亞伯拉罕的阿,願你叫我所行的道路通達。

43 我如今站在井旁,對那一個出來打的女子:請你把你瓶裡的給我一點喝;

44 他若:你只管,我也為你的駱駝打水;願那女子就作耶和華給我兒子所預定的妻。

45 裡的話還沒有完,利百加就出來,肩頭上扛著水瓶,到井旁打水。我便對他:請你給我水喝。

46 他就急忙從肩頭上拿瓶來,:請!我也給你的駱駝。我便了;他又給我的駱駝了。

47 我問他:你是誰的女兒?他:我是密迦與拿鶴之子彼土利的女兒。我就把環子戴在他鼻子上,把鐲子戴在他兩上。

48 隨後我低頭向耶和華下拜,稱頌耶和華─我亞伯拉罕的;因為他引導我走合式的道路,使我得著我兄弟的孫女,給我人的兒子為妻。

49 現在你們若願以慈愛誠實待我人,就告訴我;若不然,也告訴我,使我可以或向左,或向右。

50 拉班和彼土利回答:這事乃出於耶和華我們不能向你歹。

51 看哪,利百加在你面前,可以將他帶去,照著耶和華的,給你人的兒子為妻。

52 亞伯拉罕的僕人見他們這,就向耶和華俯伏在

53 當下僕人拿出器、器,和衣服利百加,又將寶物送哥哥和他母親

54 僕人和跟從他的人吃了了,住了一夜。早晨起來,僕人就:請打發我回我人那裡去罷。

55 利百加的哥哥和他母親:讓女子同我們,至少十,然他可以去。

56 僕人耶和華既賜給我通達的道路,你們不要耽誤我,請打發我走,回我人那裡去罷。

57 他們我們把女子來問問他,

58 了利百加來,問他:你和這同去麼?利百加:我去。

59 於是他們打發妹子利百加和他的母,同亞伯拉罕的僕人,並跟從僕人的,都走了。

60 他們就給利百加祝福:我們的妹子阿,願你作萬人的母!願你的後裔得著仇敵的城

61 利百加和他的使女們起來,駱駝,跟著那僕人僕人就帶著利百加走了。

62 那時,以撒,剛從庇耳•拉海•萊回

63 天將晚,以撒在田間默想,舉目一,見來了駱駝

64 利百加舉目以撒,就急忙下了駱駝

65 問那僕人:這田間走來迎接我們的是誰?僕人:是我的。利百加就拿帕子蒙上臉。

66 僕人就將所辦的一切事都告訴以撒

67 以撒便領利百加進了他母親撒拉的帳棚,娶了他為妻,並且他。以撒自從他母親不在了,這才得了安慰

   

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Arcana Coelestia # 3175

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3175. Let the damsel remain with us. That this signifies a detention by them, appears from the signification of “remaining,” as here being to be detained, as is also evident from the series in the internal sense. For the case is this: Man is never born into any truth, not even into any natural truth-as that he should not steal, should not kill, should not commit adultery, and the like; still less is he born into any spiritual truth-as that there is a God, and that he has an internal which will live after death. Thus of himself man knows nothing that relates to eternal life. Man learns both these kinds of truth; otherwise he would be much worse than a brute animal; for from his hereditary nature he loves himself above all and desires to possess all things in the world. Hence unless he were restrained by civil laws and by fears for the loss of honor, of gain, of reputation, and of life, he would steal, kill, and commit adultery, without any perception of conscience. That this is the case is very evident; for a man, even when instructed, commits such crimes without conscience, nay, defends them, and by many considerations confirms himself in the commission of them so far as he is allowed; what then would he not do if he had not been instructed? The case is the same in spiritual things; for of those who are born within the church, who have the Word, and are constantly instructed, there are still very many who ascribe little or nothing to God, but everything to nature; thus who do not at heart believe that there is any God, and therefore do not believe that they shall live after death; and who accordingly have no wish to learn anything relating to eternal life.

[2] From all this it is evident that man is born into no truth, but that he has all to learn, and this by an external way, namely, that of hearing and seeing. By this way truth has to be insinuated, and implanted in his memory; but so long as the truth is there only, it is merely memory-knowledge; and in order that truth may pervade the man it must be called forth thence, and be conveyed more toward the interiors; for his human is more internal, being in his rational; for unless man is rational, he is not man; and therefore according to the quality and the measure of a man’s rational, such is the quality and the measure of the man. Man cannot possibly be rational unless he possesses good. The good whereby man surpasses the animals, is to love God, and to love the neighbor; all human good is from this. Into this good truth must be initiated and conjoined, and this in the rational. Truth is initiated into good and conjoined with it when man loves God and loves his neighbor, for then truth enters into good, inasmuch as good and truth mutually acknowledge each other, all truth being from good, and having respect to good as its end and as its soul, and thus as the source of its life.

[3] But truth cannot without difficulty be separated from the natural man, and be thence elevated into the rational; for in the natural man there are fallacies, and cupidities of evil, and also persuasions of falsity; and so long as these are there and adjoin themselves to the truth, so long the natural man detains truth with himself, and does not suffer it to be elevated from itself into the rational; and this is what is signified in the internal sense by the words, “Let the damsel remain with us days, at least ten, afterwards thou shalt go.” The reason is that the natural man puts truth in doubt, and reasons about it as to whether it is so; but as soon as the cupidities of evil and persuasions of falsity, and the derivative fallacies, are separated by the Lord, and the man begins from good to be averse to reasonings against truth, and to be superior to doubts, then truth is in a state to depart from the natural and to be elevated into the rational, and to put on a state of good; for then truth becomes of good and has life.

[4] For the better comprehension of this, let us take examples. It is a spiritual truth that all good is from the Lord, and all evil from hell: this truth must in many ways be confirmed and illustrated before it can be elevated out of the natural man into the rational, nor can it ever be elevated until the man is in the love of God; for before this it is not acknowledged, consequently is not believed. The case is similar in regard to other truths, as in regard to the truth that the Divine Providence is in the veriest singulars; and that unless it is in these, it is not in what is universal. Again: in regard to the truth that man first begins to live when that perishes which in the world he believes to be the all of life; and that the life which he then receives is relatively ineffable and unlimited; and that he is altogether ignorant of this so long as he is in evil-these and similar truths can never be believed, unless the man is in good; for it is good which comprehends, because the Lord through good flows in with wisdom.

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