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Genesis 24

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1 And Abraham was old, [and] advanced in age; and Jehovah had blessed Abraham in all things.

2 And Abraham said to his servant, the eldest of his house, who ruled over all that he had, Put thy hand, I pray thee, under my thigh,

3 and I will make thee swear by Jehovah, the God of the heavens and the God of the earth, that thou take not a wife for my son of the daughters of the Canaanites, among whom I am dwelling;

4 but thou shalt go to my land and to my kindred, and take a wife for my son Isaac.

5 And the servant said to him, Perhaps the woman will not be willing to follow me to this land: must I, then, bring thy son again in any case to the land from which thou hast removed?

6 And Abraham said to him, Beware that thou bring not my son thither again.

7 Jehovah the God of the heavens, who took me out of my father's house, and out of the land of my nativity, and who has spoken to me, and who has sworn to me, saying, Unto thy seed will I give this land -- he will send his angel before thee, that thou mayest take a wife for my son thence.

8 And if the woman be not willing to follow thee, then thou shalt be quit of this my oath: only, bring not my son thither again.

9 And the servant put his hand under the thigh of Abraham his master, and swore unto him concerning that matter.

10 And the servant took ten camels of the camels of his master, and departed; now all the treasure of his master was under his hand; and he arose and went to Aram-naharaim, to the city of Nahor.

11 And he made the camels kneel down outside the city by a well of water, at the time of the evening, when the women came out to draw [water].

12 And he said, Jehovah, God of my master Abraham, meet me, I pray thee, [with thy blessing] this day, and deal kindly with my master Abraham.

13 Behold, I stand [here] by the well of water, and the daughters of the men of the city come out to draw water.

14 And let it come to pass, [that] the maiden to whom I shall say, Let down thy pitcher, I pray thee, that I may drink, and who will say, drink, and I will give thy camels drink also, be she whom thou hast appointed for thy servant Isaac; and hereby I shall know that thou hast dealt kindly with my master.

15 And it came to pass before he had ended speaking, that behold, Rebecca came out, who was born to Bethuel, son of Milcah the wife of Nahor, Abraham's brother; and [she had] her pitcher upon her shoulder.

16 And the maiden was very fair in countenance; a virgin, and no man had known her. And she went down to the well, and filled her pitcher, and came up.

17 And the servant ran to meet her, and said, Let me, I pray thee, sip a little water out of thy pitcher.

18 And she said, Drink, my lord! And she hasted and let down her pitcher on her hand, and gave him to Drink.

19 And when she had given him enough to drink, she said, I will draw [water] for thy camels also, until they have drunk enough.

20 And she hasted and emptied her pitcher into the trough, and ran again to the well to draw [water]; and she drew for all his camels.

21 And the man was astonished at her, remaining silent, to know whether Jehovah had made his journey prosperous or not.

22 And it came to pass when the camels had drunk enough, that the man took a gold ring, of half a shekel weight, and two bracelets for her hands, ten [shekels] weight of gold,

23 and said, Whose daughter art thou? tell me, I pray thee. Is there room [in] thy father's house for us to lodge?

24 And she said to him, I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.

25 And she said to him, There is straw, and also much provender with us; also room to lodge.

26 And the man stooped, and bowed down before Jehovah,

27 and said, Blessed be Jehovah, God of my master Abraham, who has not withdrawn his loving-kindness and his faithfulness from my master; I being in the way, Jehovah has led me to the house of my master's brethren.

28 And the maiden ran and told these things to her mother's house.

29 And Rebecca had a brother, named Laban; and Laban ran out to the man, to the well.

30 And it came to pass when he saw the ring and the bracelets on his sister's hand, and when he heard the words of Rebecca his sister, saying, Thus spoke the man to me -- that he came to the man, and behold, he was standing by the camels, by the well.

31 And he said, Come in, blessed of Jehovah! why standest thou outside? for I have prepared the house, and room for the camels.

32 And the man came into the house; and he ungirded the camels, and gave the camels straw and provender, and water to wash his feet, and the feet of the men who were with him.

33 And there was set [meat] before him to eat; but he said, I will not eat until I have made known my business. And he said, Speak on.

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

35 And Jehovah has blessed my master greatly, and he is become great; and he has given him sheep and cattle, and silver and gold, and bondmen and bondwomen, and camels and asses.

36 And Sarah, my master's wife, bore a son to my master after she had grown old; and unto him has he given all that he has.

37 And my master made me swear, saying, Thou shalt not take a wife for my son of the daughters of the Canaanite, in whose land I am dwelling;

38 but thou shalt by all means go to my father's house and to my family, and take a wife for my son.

39 And I said to my master, Perhaps the woman will not follow me?

40 And he said to me, Jehovah, before whom I have walked, will send his angel with thee, and prosper thy way, that thou mayest take a wife for my son of my family, and out of my father's house.

41 Then shalt thou be quit of my oath, when thou shalt have come to my family. And if they give thee not [one], thou shalt be quit of my oath.

42 And I came this day to the well, and said, Jehovah, God of my master Abraham, if now thou wilt prosper my way on which I go,

43 behold, I stand by the well of water, and let it come to pass that the damsel who cometh forth to draw [water], and to whom I shall say, Give me, I pray thee, a little water out of thy pitcher to drink,

44 and she shall say to me, Both drink thou, and I will also draw for thy camels -- that she should be the woman whom Jehovah hath appointed for my master's son.

45 Before I ended speaking in my heart, behold, Rebecca came forth with her pitcher on her shoulder, and went down to the well, and drew [water]; and I said to her, Give me, I pray thee, to drink.

46 And she hasted and let down her pitcher from her [shoulder], and said, Drink, and I will give thy camels Drink also. And I drank; and she gave the camels Drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bore to him. And I put the ring on her nose, and the bracelets on her hands.

48 And I stooped, and bowed down before Jehovah; and I blessed Jehovah, God of my master Abraham, who has led me the right way to take my master's brother's daughter for his son.

49 And now, if ye will deal kindly and truly with my master, tell me; and if not, tell me; and I will turn to the right hand or to the left.

50 And Laban and Bethuel answered and said, The thing proceeds from Jehovah: we cannot speak to thee bad or good.

51 Behold, Rebecca is before thee: take [her], and go away; and let her be wife of thy master's son, as Jehovah has said.

52 And it came to pass, when Abraham's servant heard their words, that he bowed down to the earth before Jehovah.

53 And the servant brought forth silver articles, and gold articles, and clothing, and he gave [them] to Rebecca; and he gave to her brother, and to her mother, precious things.

54 And they ate and drank, he and the men that were with him, and lodged. And they rose up in the morning; and he said, Send me away to my master.

55 And her brother and her mother said, Let the maiden abide with us [some] days, or [say] ten; after that she shall go.

56 And he said to them, Do not hinder me, seeing Jehovah has prospered my way: send me away, and I will go to my master.

57 And they said, Let us call the maiden and inquire at her mouth.

58 And they called Rebecca and said to her, Wilt thou go with this man? And she said, I will go.

59 And they sent away Rebecca their sister, and her nurse, and Abraham's servant, and his men.

60 And they blessed Rebecca, and said to her, Thou art our sister; mayest thou become thousands of tens of thousands; and may thy seed possess the gate of their enemies!

61 And Rebecca arose, and her maids, and they rode upon the camels, and followed the man. And the servant took Rebecca, and went away.

62 And Isaac had just returned from Beer-lahai-roi; for he was dwelling in the south country.

63 And Isaac had gone out to meditate in the fields toward the beginning of evening. And he lifted up his eyes and saw, and behold, camels were coming.

64 And Rebecca lifted up her eyes and saw Isaac, and she sprang off the camel.

65 And she had said to the servant, Who is the man that is walking in the fields to meet us? And the servant said, That is my master! Then she took the veil, and covered herself.

66 And the servant told Isaac all things that he had done.

67 And Isaac led her into his mother Sarah's tent; and he took Rebecca, and she became his wife, and he loved her. And Isaac was comforted after [the death of] his mother.

   

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Arcana Coelestia # 3207

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3207. 'And she took a veil and covered herself means appearances of truth. This is clear from the meaning of 'a veil', with which brides used to cover their faces when they first saw their bridegroom, as appearances of truth. For among the ancients brides represented affections for truth and bridegrooms affections for good. Or what amounted to the same, they represented the Church which was called 'the bride' by virtue of the affection for truth, while the affection for good received from the Lord was 'the bridegroom', on which account the Lord Himself is called the bridegroom in various places in the Word. Brides veiled their faces when first approaching their bridegroom to represent appearances of truth. Appearances of truth are not truths in themselves but are such as have the appearance of being truths, regarding which something is said below. The affection for truth cannot approach the affection for good except by means of appearances of truth, and these it does not discard until it is joined to it. Once joined it becomes truth wedded to good and becomes genuine truth to the extent the good is genuine.

[2] Good itself is holy because it is the Divine proceeding from the Lord, and flows in by a higher path or entrance within man. But truth, so far as its origin is concerned, is not holy because it flows in by a lower path or entrance, and at first belongs to the natural man. But when it is raised up from the natural man towards the rational man it is gradually purified, and at first sight of the affection for good is separated from facts, takes to itself the appearances of truth, and in this guise approaches good. This is a sign of the nature of its origins and that it could not endure the first sight of Divine good until it had entered the bridegroom's chamber, which was the sanctuary of good, and the two had become joined together. At that point truth no longer beholds good from or through appearances, but is beheld by good without any appearances.

[3] But it should be recognized that no truths with man, nor even with an angel, are ever pure, that is, free of appearances. Every single one is an appearance of the truth, but appearances are nevertheless accepted by the Lord as truths if they hold good within them. To the Lord alone do pure truths, being Divine truths, belong - for as the Lord is Good itself, so is He Truth itself. See however what has been stated already about truths and appearances of truth:

The coverings and the veils of the Tent of Meeting meant appearances of truth, 2576.

Truths with man are appearances steeped in illusions, 2053.

Rational concepts are appearances of truth, 2516.

Truths exist within appearances, 2196, 2203, 2209, 2242.

Divine good flows into appearances, and even into illusions, 2554.

Appearances of truth are adapted by the Lord as though they were truths, 1832.

In the Word things are expressed in accord with appearances, 1838.

What appearances are however becomes quite clear from those places in the Word where things are expressed according to appearances. But there are different degrees of appearances of truth. Natural appearances of truth are for the most part illusions, but when they reside with people who are governed by good they ought not in their case to be called illusions but appearances, and even in some respects truths, for good is held within them which holds the Divine within itself and causes them to be different in essence. Rational appearances of truth however are more and more interior. These occur in heaven, that is to say, they exist with angels who are in heaven; see 2576.

[4] To have some idea of what the appearances of truth are let the following serve by way of illustration:

i. Man supposes that he is reformed and regenerated by means of the truth of faith, but this is an appearance. He is reformed and regenerated by means of the good of faith, that is, by means of charity towards the neighbour and love to the Lord.

ii. Man supposes that because truth teaches, truth enables him to perceive what is good; but this is an appearance. It is good that enables truth to perceive, for good is the soul or life of truth.

iii. Man supposes that truth leads to good when he lives according to the truth he has learned; but it is good which flows into truth and leads truth towards itself.

iv. To man it seems as though truth perfects good, when in fact good perfects truth.

v. To man it seems as though the good actions of life are the fruits of faith, but they are the fruits of charity.

From these few illustrations one can know in some measure what appearances of truth are. Such appearances are countless.

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

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Arcana Coelestia # 2242

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2242. That 'I will go down now, and I will see' means visitation becomes clear from the meaning of 'going down to see' as judgement, dealt with in Volume One, in 1311, and consequently as visitation. The final period of the Church in general and of the individual in particular is called visitation in the Word. It occurs prior to judgement, so that visitation is nothing else than an investigation into what such are like, that is, into the nature of the Church in general or of the individual in particular. Such investigation is expressed in the sense of the letter as Jehovah coming down and seeing.

[2] From this the nature of the sense of the letter is made clear, for Jehovah does not go down; indeed one cannot speak of the Lord going down because He always dwells in highest things. Nor does Jehovah look and see whether a thing is so; for one cannot speak of the Lord looking to see whether a thing is so because every single thing is known to Him from eternity. Yet the sense of the letter speaks of Jehovah going down to see because to man that is what He does appear to do. For man dwells among lowest things and when anything presents itself there he does not think about, nor does he even know, what the situation is with higher things and so does not know about how these flow in. He has no knowledge of these things because his thought does not extend beyond what is immediately about him, and therefore he cannot perceive what the Lord does as anything other than some such going down to see; and that perception is even more limited when he imagines that no one knows what he himself is thinking. Besides this, he has no other idea than that an actual coming down from on high is meant, and when said of God, from the highest. But it is not in fact a coming down from the highest but from the inmost.

[3] From this one may see what the sense of the letter is like, namely that it is shaped according to appearances, and that if it were not, nobody would understand and acknowledge the Word, nor thus accept it. But angels are not limited by appearances in the way that man is, and therefore since the Word as to the letter is for man, it is as to the internal sense for angels, and also for those men who in the Lord's Divine mercy have been allowed during their lifetime in the world to be as the angels.

[4] Visitation is mentioned in various places in the Word, where it either means the vastation of the Church or of the individual, or else deliverance, and thus the investigation into the nature of persons or things. It stands for vastation in Isaiah,

What will you do on the day of visitation? It will come from afar. To whom will you flee for help, and where will you leave your glory? Isaiah 10:3.

In the same prophet,

The stars of the heavens and their constellations will not give their light. The sun will be darkened in its going out, and the moon will not shed its light. And I will visit the world for evil, and the wicked for their iniquity. Isaiah 13:10-11.

'The stars and the constellations which will not give their light, and the sun which will be darkened, and the moon which will not shed its light' means that no love and no charity will exist, see 2120. And since this is vastation it is 'the day of visitation'.

[5] In Jeremiah,

They will fall among those who fall, and in the time of their visitation they will stumble. Jeremiah 8:12.

This stands for the time when they have been vastated, that is, when no charity and faith exist. In Ezekiel,

The visitations of the city have drawn near, and each man has his weapon of destruction in his hand. Ezekiel 9:1.

This too is a reference to vastation; consequently 'each man has a weapon of destruction'. In Hosea,

The days of visitation have come, the days of recompense have come. Hosea 9:7.

Here the meaning is similar. In Micah,

The day of your watchmen, your visitation, has come; now will be their confusion. Micah 7:4.

Here also it stands for charity that has been laid waste. In Moses, On the day of My visiting, I will visit them with their sin. Exodus 32:34.

This refers to the people in the wilderness after they had made themselves the golden calf. That visitation also means deliverance is evident from the following places, Exodus 3:16; 4:31; Jeremiah 27:22; 29:10; Luke 1:68, 78; 19:41-42.

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