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创世记 24

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1 亚伯拉罕年纪老迈,向在一切事上耶和华都赐福给他。

2 亚伯拉罕对管理他全业最老的仆人:请你把放在我大腿

3 我要叫你指着耶和华起誓,不要为我儿子娶这迦南中的女子为妻。

4 你要往我本本族去,为我的儿子以撒娶一个妻子

5 仆人对他:倘若女子不肯跟我到这方来,我必须将你的儿子带回你原出之麽?

6 亚伯拉罕对他:你要谨慎,不要带我的儿子回那里去。

7 耶和华上的曾带领我离开父家和本族的,对我说话,向我起誓:我要将这你的後裔。他必差遣使者在你面前,你就可以从那里为我儿子娶一个妻子

8 倘若女子不肯跟你来,我使你起的誓就与你无干了,只是不可带我的儿子回那里去。

9 仆人就把放在他亚伯拉罕的大腿,为这事向他起誓。

10 仆人从他人的骆驼里取了骆驼,并带些他人各样的财物,起身往米所波大米去,到了拿鹤的城。

11 天将晚,众女子出来打的时候,他便叫骆驼跪在城外的那里。

12 耶和华─我亚伯拉罕的阿,求你施恩给我亚伯拉罕,使我今日遇见好机会。

13 我现今站在井旁,城内居民的女子们正出来打

14 我向那一个女子:请你拿下水瓶来,给我水,他若:请!我也给你的骆驼,愿那女子就作你所预定给你仆人以撒的妻。这样,我便知道你施恩给我人了。

15 话还没有说完,不料,利百加肩头上扛着水瓶出来。利百加是彼土利所生的;彼土利是亚伯拉罕兄弟拿鹤妻子密迦的儿子

16 那女子容貌极其俊美,还是处女,也未曾有亲近他。他到井旁,打满了瓶,又上来。

17 仆人跑上前去迎着他,:求你将瓶里的给我一点喝。

18 女子:我!就急忙拿瓶来,托在上给他

19 女子给他了,就:我再为你的骆驼打水,叫骆驼足。

20 他就急忙把瓶里的水倒在里,又跑到旁打水,就为所有的骆驼打上水来。

21 定睛看他,一句话也不,要晓得耶和华赐他通达的道路没有。

22 骆驼足了,那就拿一个环,重半舍客勒,两个镯,重舍客勒,给了那女子,

23 :请告诉我,你是谁的女儿?你父亲家里有我们住宿的地方没有?

24 女子:我是密迦与拿鹤之子彼土利的女儿;

25 我们家里足有粮,也有住宿的地方

26 就低头向耶和华下拜,

27 耶和华─我亚伯拉罕的是应当称颂的,因他不断地以慈爱诚实待我人。至於我,耶和华上引领我,直走到我人的兄弟家里。

28 女子跑回去,照着这些告诉他母亲和他家里的人。

29 利百加有一个哥哥,名叫拉班,看见金环,又看见金镯在他妹子的手上,并听见他妹子利百加的话,说那对我如此如此说。拉班就跑出来往井旁去,到那跟前,见他仍站在骆驼旁边的井旁那里,

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31 便对他:你这蒙耶和华赐福的,请进,为甚麽站在外边?我已经收拾了房屋,也为骆驼预备了地方

32 就进了拉班的家。拉班卸了骆驼,用料喂上,拿和跟随的

33 把饭摆在他面前,叫他,他却:我不,等我明白我的事情再。拉班:请

34 :我是亚伯拉罕的仆人

35 耶和华大大地赐福人,使他昌大,又赐羊群牛群、仆婢、骆驼,和

36 人的妻子撒拉年老的时候人生了一个儿子;我人也将一切所有的都了这个儿子

37 人叫我起誓说:你不要为我儿子娶迦南的女子为妻。

38 你要往我父家、我本族那里去,为我的儿子娶一个妻子

39 我对我:恐怕女子不肯跟我来。

40 他就:我所事奉的耶和华必要差遣他的使者与你同去,叫你的道路通达,你就得以在我父家、我本族那里,给我的儿子娶一个妻子

41 只要你到了我本族那里,我使你起的誓就与你无干。他们若不把女子交你,我使你起的誓也与你无干。

42 我今日到了井旁,便耶和华─我亚伯拉罕的阿,愿你叫我所行的道路通达。

43 我如今站在井旁,对那一个出来打的女子:请你把你瓶里的给我一点喝;

44 他若:你只管,我也为你的骆驼打水;愿那女子就作耶和华给我儿子所预定的妻。

45 里的话还没有完,利百加就出来,肩头上扛着水瓶,到井旁打水。我便对他:请你给我水喝。

46 他就急忙从肩头上拿瓶来,:请!我也给你的骆驼。我便了;他又给我的骆驼了。

47 我问他:你是谁的女儿?他:我是密迦与拿鹤之子彼土利的女儿。我就把环子戴在他鼻子上,把镯子戴在他两上。

48 随後我低头向耶和华下拜,称颂耶和华─我亚伯拉罕的;因为他引导我走合式的道路,使我得着我兄弟的孙女,给我人的儿子为妻。

49 现在你们若愿以慈爱诚实待我人,就告诉我;若不然,也告诉我,使我可以或向左,或向右。

50 拉班和彼土利回答:这事乃出於耶和华我们不能向你歹。

51 看哪,利百加在你面前,可以将他带去,照着耶和华的,给你人的儿子为妻。

52 亚伯拉罕的仆人见他们这,就向耶和华俯伏在

53 当下仆人拿出器、器,和衣服利百加,又将宝物送哥哥和他母亲

54 仆人和跟从他的人吃了了,住了一夜。早晨起来,仆人就:请打发我回我人那里去罢。

55 利百加的哥哥和他母亲:让女子同我们,至少十,然他可以去。

56 仆人耶和华既赐给我通达的道路,你们不要耽误我,请打发我走,回我人那里去罢。

57 他们我们把女子来问问他,

58 了利百加来,问他:你和这同去麽?利百加:我去。

59 於是他们打发妹子利百加和他的母,同亚伯拉罕的仆人,并跟从仆人的,都走了。

60 他们就给利百加祝福:我们的妹子阿,愿你作万人的母!愿你的後裔得着仇敌的城

61 利百加和他的使女们起来,骆驼,跟着那仆人仆人就带着利百加走了。

62 那时,以撒,刚从庇耳.拉海.莱回

63 天将晚,以撒在田间默想,举目一,见来了骆驼

64 利百加举目以撒,就急忙下了骆驼

65 问那仆人:这田间走来迎接我们的是谁?仆人:是我的。利百加就拿帕子蒙上脸。

66 仆人就将所办的一切事都告诉以撒

67 以撒便领利百加进了他母亲撒拉的帐棚,娶了他为妻,并且他。以撒自从他母亲不在了,这才得了安慰

   

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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.