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創世記 27

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1 以撒年老,眼睛昏花,不能見,就了他大兒子以掃來,:我兒。以掃:我在這裡。

2 :我如今老了,不知道一天死。

3 現在拿你的器械,就是箭囊和,往田野去為我打獵,

4 照我所的做成美味,拿給我,使我在未之先給你祝福

5 以撒對他兒子以掃說話,利百加也見了。以掃往田野去打獵,要得野味帶來

6 利百加就對他兒子雅各:我見你父親對你哥哥以掃

7 你去把野獸帶來,做成美味給我,我好在未死之先,在耶和華面前給你祝福

8 現在,我兒,你要照著我所吩咐你的,從我的話。

9 你到羊群裡去,給我拿兩隻肥山羊羔來,我便照你父親的給他做成美味。

10 你拿到你父親那裡給他,使他在未之先給你祝福

11 雅各對他母親利百加:我哥哥以掃渾身是有毛的,我身上是光滑的;

12 倘若我父親摸著我,必以我為欺哄人的,我就招咒詛,不得祝福。

13 母親對他:我兒,你招的咒詛歸到我身上;你只管我的話,去把羊羔給我拿來。

14 他便去拿來,交給他母親;他母親就照他父親的做成美味。

15 利百加又把家裡所存大兒子以掃上好的衣服給他小兒子雅各穿上,

16 又用山羊包在雅各的上和頸項的光滑處,

17 就把所做的美味和餅交在他兒子雅各裡。

18 雅各到他父親那裡:我父親!他:我在這裡。我兒,你是誰?

19 雅各對他父親:我是你的長子以掃;我已照你所吩咐我的行了。請起來坐著我的野味,好給我祝福

20 以撒對他兒子:我兒,你如何得這麼呢?他:因為耶和華─你的使我遇見好機會得著的。

21 以撒雅各:我兒,你前來,我摸摸你,知道你真是我的兒子以掃不是?

22 雅各就挨父親以撒以撒摸著他,:聲音是雅各的聲音,卻是以掃

23 以撒就辨不出他來;因為他上有毛,像他哥哥以掃一樣,就給他祝福

24 :你真是我兒子以掃麼?他:我是。

25 以撒:你遞給我,我好兒子的野味,給你祝福。雅各就遞給他,他便吃了,又拿酒給他,他也了。

26 父親以撒對他:我兒,你上前來與我親嘴。

27 他就上前與父親親嘴。他父親一衣服上的香氣,就給他祝福:我兒的香氣如同耶和華賜福之田地的香氣一樣。

28 賜你上的甘上的肥土,並許多五穀新酒

29 願多民事奉你,多國跪拜你。願你作你弟兄的主;你母親的兒子向你跪拜。凡咒詛你的,願他受咒詛;為你祝福的,願他蒙福。

30 以撒雅各祝福已畢,雅各從他父親那裡才出,他哥哥以掃正打獵回

31 也做了美味,拿來給他父親:請父親起來,兒子的野味,好給我祝福

32 父親以撒對他:你是誰?他:我是你的長子以掃

33 以撒地戰兢,:你未之先,是誰得了野味拿給我呢?我已經吃了,為他祝福;他將也必蒙福。

34 以掃了他父親,就放聲痛哭,:我父阿,求你也為我祝福

35 以撒:你兄弟已經用詭計將你的福分奪去了。

36 以掃:他名雅各,豈不是正對麼?因為他欺騙了我兩次:他從前奪了我長子的名分,你看,他現在又奪了我的福分。以掃又:你沒有留下為我可祝的福麼?

37 以撒回答以掃:我已立他為你的主,使他的弟兄都他作僕人,並賜他五穀新酒可以養生。我兒,現在我還能為你做甚麼呢?

38 以掃對他父親:父阿,你只有樣可祝的福麼?我父阿,求你也為我祝福以掃就放聲而哭。

39 父親以撒上的肥土必為你所上的甘必為你所得。

40 你必倚靠刀度日,又必事奉你的兄弟;到你強盛的時候,必從你頸項上掙開他的軛。

41 以掃因他父親雅各祝的福,就怨恨雅各:為我父親居喪的日子近了,到那時候,我要殺我的兄弟雅各

42 有人把利百加大兒子以掃告訴利百加,他就打發人去,了他小兒子雅各來,對他:你哥哥以掃想要殺你,報仇雪恨。

43 現在,我兒,你要我的話:起來,逃往哈蘭、我哥哥拉班那裡去,

44 同他些日子,直等你哥哥的怒氣消了。

45 哥哥向你消了怒氣,忘了你向他所做的事,我便打發人去把你從那裡帶回來。為甚麼日喪你們人呢?

46 利百加對以撒:我因這赫人的女子連性命都厭煩了;倘若雅各也娶赫人的女子為妻,像這些一樣,我活著還有甚麼益處呢?

   

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Arcana Coelestia # 3610

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3610. 'Behold, Esau your brother is consoling himself concerning you [by planning] to kill you' means, the intention to invert the state and to remove from truth the life from itself. This is clear from the meaning of 'consoling oneself concerning somebody' as calming a turbulence of mind with a hope concerning some person or thing - the pronoun 'you' embodying an inversion of the state of truth; and from the meaning of 'killing you (Jacob)' as removing from truth the life from itself, dealt with just above in 3607, where it has been shown that removing from truth the life [from itself] is not destroying that truth but giving it life. For the situation with the life of truth is that when people with whom truth or the affection for truth is present do not live according to the truth they know and have an affection for, there is in that case a certain satisfaction and delight, stemming from self-love or love of the world, which attaches itself to the affection for truth. That satisfaction and delight seems to be like good, but it is not good except if considered in relation to the use it serves of enabling truths to be brought in and learned, which subsequently can be of service to good itself and to the life of good. When this is the state in which truth dwells, that is, when the affection for truth exists with people, truth is said to have life from itself. But this is not life, as is clear from the fact that life does not dwell in self-love and love of the world, that is, in the satisfaction and delight that goes with these loves, but in celestial and spiritual love and the delight and satisfaction that belongs to that love. Consequently when truth is removed - that is, when those with whom such an affection for truth is present have that life removed from them - then for the first time they receive life, that is, are given life.

[2] These matters cannot be grasped at all by those whose affection is for themselves and the world, for they believe that no other kind of life can possibly exist, and consequently that if that life were removed they would have no life at all. For people possessing that life cannot by any means know what spiritual and celestial life is. But the truth of the matter is that when that life is removed, that is to say, the life belonging to an affection for self and the world, life flows in from the Lord such as is angelic and heavenly, bringing with it wisdom and intelligence that are beyond description. From the point of view of this life from the Lord, the previous life seems to be none at all or to be like the abject life of beasts, for it entails nothing Divine at all apart from being able to think and to talk, and so to have an outward form like everyone else has.

[3] As regards the intention on the part of good to invert the state and to remove from truth the life from itself, meant by the words 'Esau is consoling himself concerning you [by planning] to kill you', the position is that with someone who is being regenerated good intends constantly to bring about an inversion of state and to produce that order in which truth does not occupy the prior position but, in conformity with the state of heaven, the secondary position. This intention however lies concealed deeply within it and is not discerned until it is actually carried into effect. It is like conjugial love, which does not show itself in infancy and childhood but nevertheless lies concealed within, and does not emerge until every single thing has been properly ordered to enable it to manifest itself. During all that time however it is producing all the means suited to it, that is, they are produced from it. Something similar may be seen in the vegetable kingdom in which within every tree and young plant there lies concealed inmostly the effort to produce fruit or seeds. But that effort cannot manifest itself until all the means have been produced first, that is to say, shoots, leaves, and blossom; and when these have been produced, that effort comes into act.

[4] It is the same with those who are being born anew. The conjugial relationship which exists between good and truth lies concealed for a long time but is nevertheless present as the effort within the efficient cause and from this within the effect itself. But it does not appear until everything has been properly ordered, and once everything has been properly ordered only then does it emerge and manifest itself. This effort is what is meant by the intention to invert the state and to remove from truth the life from itself. From this it is evident that the note which is sounded in the internal sense is altogether different from that in the sense of the letter; that is to say, it speaks of truth being brought into order and receiving life, not of the destruction and removal of life from it.

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