Bible

 

Genesis 29

Studie

   

1 And Jacob lifteth up his feet, and goeth towards the land of the sons of the east;

2 and he looketh, and lo, a well in the field, and lo, there three droves of a flock crouching by it, for from that well they water the droves, and the great stone [is] on the mouth of the well.

3 (When thither have all the droves been gathered, and they have rolled the stone from off the mouth of the well, and have watered the flock, then they have turned back the stone on the mouth of the well to its place.)

4 And Jacob saith to them, `My brethren, from whence [are] ye?' and they say, `We [are] from Haran.'

5 And he saith to them, `Have ye known Laban, son of Nahor?' and they say, `We have known.'

6 And he saith to them, `Hath he peace?' and they say, `Peace; and lo, Rachel his daughter is coming with the flock.'

7 And he saith, `Lo, the day [is] still great, [it is] not time for the cattle to be gathered; water ye the flock, and go, delight yourselves.'

8 And they say, `We are not able, till that all the droves be gathered together, and they have rolled away the stone from the mouth of the well, and we have watered the flock.'

9 He is yet speaking with them, and Rachel hath come with the flock which her father hath, for she [is] shepherdess;

10 and it cometh to pass when Jacob hath seen Rachel, daughter of Laban his mother's brother, and the flock of Laban his mother's brother, that Jacob cometh nigh and rolleth the stone from off the mouth of the well, and watereth the flock of Laban his mother's brother.

11 And Jacob kisseth Rachel, and lifteth up his voice, and weepeth,

12 and Jacob declareth to Rachel that he [is] her father's brother, and that he [is] Rebekah's son, and she runneth and declareth to her father.

13 And it cometh to pass, when Laban heareth the report of Jacob his sister's son, that he runneth to meet him, and embraceth him, and kisseth him, and bringeth him in unto his house; and he recounteth to Laban all these things,

14 and Laban saith to him, `Only my bone and my flesh [art] thou;' and he dwelleth with him a month of days.

15 And Laban saith to Jacob, `Is it because thou [art] my brother that thou hast served me for nought? declare to me what [is] thy hire.'

16 And Laban hath two daughters, the name of the elder [is] Leah, and the name of the younger Rachel,

17 and the eyes of Leah [are] tender, and Rachel hath been fair of form and fair of appearance.

18 And Jacob loveth Rachel, and saith, `I serve thee seven years for Rachel thy younger daughter:'

19 and Laban saith, `It is better for me to give her to thee than to give her to another man; dwell with me;'

20 and Jacob serveth for Rachel seven years; and they are in his eyes as some days, because of his loving her.

21 And Jacob saith unto Laban, `Give up my wife, for my days have been fulfilled, and I go in unto her;'

22 and Laban gathereth all the men of the place, and maketh a banquet.

23 And it cometh to pass in the evening, that he taketh Leah, his daughter, and bringeth her in unto him, and he goeth in unto her;

24 and Laban giveth to her Zilpah, his maid-servant, to Leah his daughter, a maid-servant.

25 And it cometh to pass in the morning, that lo, it [is] Leah; and he saith unto Laban, `What [is] this thou hast done to me? for Rachel have I not served with thee? and why hast thou deceived me?'

26 And Laban saith, `It is not done so in our place, to give the younger before the first-born;

27 fulfil the week of this one, and we give to thee also this one, for the service which thou dost serve with me yet seven other years.'

28 And Jacob doth so, and fulfilleth the week of this one, and he giveth to him Rachel his daughter, to him for a wife;

29 and Laban giveth to Rachel his daughter Bilhah his maid-servant, for a maid-servant to her.

30 And he goeth in also unto Rachel, and he also loveth Rachel more than Leah; and he serveth with him yet seven other years.

31 And Jehovah seeth that Leah [is] the hated one, and He openeth her womb, and Rachel [is] barren;

32 and Leah conceiveth, and beareth a son, and calleth his name Reuben, for she said, `Because Jehovah hath looked on mine affliction; because now doth my husband love me.'

33 And she conceiveth again, and beareth a son, and saith, `Because Jehovah hath heard that I [am] the hated one, He also giveth to me even this [one];' and she calleth his name Simeon.

34 And she conceiveth again, and beareth a son, and saith, `Now [is] the time, my husband is joined unto me, because I have born to him three sons,' therefore hath [one] called his name Levi.

35 And she conceiveth again, and beareth a son, and saith this time, `I praise Jehovah;' therefore hath she called his name Judah; and she ceaseth from bearing.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3778

Prostudujte si tuto pasáž

  
/ 10837  
  

3778. And he said unto them, Know ye Laban, the son of Nahor? That this signifies, Have they the good of this stock? is evident from the representation of Laban, as being the collateral good of a common stock (see n. 3612, 3665); and from the representation of Nahor, as being that common stock from which is the good represented by Laban; that “to know,” in the internal sense signifies to be therefrom, is manifest from the series. How the case is with the representation of collateral good by Nahor, Bethuel, and Laban, shall be briefly stated. Terah, who was the father of three sons-Abram, Nahor, and Haran (Genesis 11:27), represents the common stock from which come churches. Terah himself was indeed an idolater, but representatives do not regard the person but the thing (n. 1361). And because the representative Jewish Church commenced in Abraham, and was renewed among his descendants from Jacob, therefore Terah and his three sons put on the representation of churches-Abram the representation of a genuine church, such as exists with those who have the Word; but Nahor his brother the representation of a church such as exists among the Gentiles who have not the Word. That the Lord’s church is scattered throughout the universal earth, and that it exists among those Gentiles also who live in charity, is manifest from what has been shown here and there concerning the Gentiles.

[2] This therefore is the reason why by Nahor, his son Bethuel, and Bethuel’s son Laban, there is represented the collateral good of a common stock, that is, the good in which they are who are of the Lord’s church among the Gentiles. This good differs from the good of a common stock in the direct line of descent, in this respect-that the truths which are conjoined with their good are not genuine, but most of them are external appearances which are called fallacies of the senses; for these Gentiles have not the Word whereby they can be enlightened. In its essence indeed good is only one, but it receives its quality from the truths implanted in it, and thereby becomes various. The truths that to the Gentiles appear as truths are in general that they should worship some God from whom they seek their good and to whom they attribute it, and so long as they live in the world they do not know that this God is the Lord; also that they should adore their God under images, which they account holy; besides many other things. Nevertheless these things are no hindrance to their being saved equally with Christians, provided they live in love to their God and in love toward the neighbor; for thus in the other life they have a capacity to receive interior truths (see n. 932, 1032, 1059, 2049, 2051, 2284, 2589-2604, 2861, 2863, 3263). This shows what is here meant by the collateral good of a common stock. That by Nahor are represented those out of the church who are in brotherhood by virtue of good, may be seen above (n. 2863, 2866, 2868); that by Bethuel is represented the good of the Gentiles of the first class (n. 2865, 3665); and by Laban the affection of external or corporeal good, and properly the collateral good of a common stock (n. 3612, 3665).

[3] With this good the case is that first of all it serves man as a means of procuring for himself spiritual good, for it is external corporeal, and is grounded in external appearances which in themselves are fallacies of the senses. In childhood man acknowledges nothing else as truth and good, and although he is taught what internal good and truth are, still he has no other idea concerning them than a corporeal one; and because such is the first idea, therefore such good and truth are the first means by which interior truths and goods are introduced. This is the arcanum which is here represented by Jacob and Laban.

  
/ 10837  
  

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