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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,

30 a

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 #3134

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3134. 'Who said, Thus the man spoke to me' means the leanings of truth in the natural man. This likewise is clear from the affection that occurs here, and also from what the man, or Abraham's servant, said to Rebekah, from which it is evident that the leanings of truth are meant; and from the meaning of 'the man' as truth, dealt with in 265, 749, 1007, here truth within the natural man and coming from the Divine, as he is Abraham's oldest servant, who means the natural man, see 3019. In the prophetical part of the Word especially 'man' (vir) is a word that occurs often - in the expressions 'man and wife', 'man and woman', 'man and inhabitant', and also 'man and human being' (vir et homo). In those expressions 'man' in the internal sense means that which belongs to the understanding, which is truth, while 'wife', 'woman', 'inhabitant', and 'human being' mean that which belongs to the will, which is good. As in Isaiah,

I look, and there is no man, and from these there is no counsellor. Isaiah 41:28.

'No man' stands for no one having intelligence, and so for no truth.

[2] In the same prophet,

I came, and there was no man; I called and no one answered. Isaiah 50:2.

Here the meaning is the same. In the same prophet,

Truth has stumbled in the street, and uprightness has been unable to come in, and truth has been removed, and he who retreats from evil is insane. Jehovah saw, and it was evil in His eyes that there was no judgement. And He saw, and there was no man, and wondered. Isaiah 59:14-16.

'No man' clearly stands for no one having intelligence, and so in the universal sense for no truth. These verses in Isaiah refer to the final period of the Church when no truth at all exists any longer. Hence the statement 'truth has stumbled in the street, uprightness cannot come in, and truth has been removed'. 'The street' too has reference to truth, see 2336, as does 'judgement', 2235. In Jeremiah,

Run to and fro through the streets of Jerusalem and see now, and take note, and search in its broad places, if you find a man, if anyone is executing judgement and seeking truth. Jeremiah 5:1.

Here also 'a man' clearly stands for one having intelligence, and for truth. In Zephaniah,

I will make their streets desolate with none passing through; their cities will be devastated, with not a man and not an inhabitant there. Zephaniah 3:6.

'Not a man' stands for no truth, 'not an inhabitant' for no good, 2268, 2451, 2712. The same occurs in many other places besides these.

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

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Arcana Coelestia #2336

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2336. That 'the street' means truth becomes clear from many places in the Word, as in John where the New Jerusalem is referred to,

The twelve gates were twelve pearls, each gate was one pearl; and the street of the city was pure gold, like transparent glass. Revelation 21:21.

[2] 'The New Jerusalem' is the Lord's kingdom which because it is being described as regards good and truth is described by walls, gates, and streets. By the last of these -'the streets' - are meant all avenues of truth which lead to good, that is, all those of faith which lead to love and charity. And because truths in this way become part of good, and so are made transparent from good, it is said that 'the street was pure gold, like transparent glass'. In the same book,

Out of the middle of the street of it, and of the river, on this side and on that, was the tree of life bearing twelve fruits. Revelation 22:2.

This also refers to the New Jerusalem or the Lord's kingdom. 'The middle of the street' is the truth of faith, by means of which good comes and which after that stems from good. 'The twelve fruits' are those called the fruits of faith, for 'twelve' means all things of faith, as shown in 577, 2089, 2129, 2130.

[3] In Daniel,

Know and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Leader, there will be seven weeks - and sixty-two weeks; and it will be restored and built with street and moat. Daniel 9:25.

This refers to the Coming of the Lord, 'it will be restored with street and moat' meaning that there will be truth and good at that time. The fact that Jerusalem was not restored and built at that time is well known; and that it is not to be restored and built anew anyone may also know provided he does not fix his ideas on a worldly kingdom but on a heavenly kingdom meant in the internal sense by Jerusalem.

[4] In Luke,

The householder said to his servant, Go out quickly into the streets and lanes of the city and bring in here the poor, the maimed, the lame, and the blind. Luke 14:21.

People who confine themselves to the sense of the letter gain nothing more from this verse than the idea that the servant was to go everywhere, and that this is what is meant by 'streets and lanes', and that he was to fetch in everybody, and that this is what is meant by 'the poor, the maimed, the lame, and the blind'. But each and all of these words, being the Lord's, embody arcana within them. The command that he should go out into the streets and lanes means that he was to search everywhere for some genuine truth, that is, for truth which shines out of good, or through which good shines. The command that he should bring in the poor, the maimed, the lame, and the blind, means that such people were to be brought in as had in the Ancient Church been called the poor, maimed, lame, or blind - that is, he was to bring in those who were such as regards faith but who had led good lives, and who for this reason ought to be taught about the Lord's kingdom - thus to bring in gentiles who were as yet uninformed.

[5] Because 'streets' meant truths it was a representative custom among the Jews to teach in the streets, as is evident from Matthew 6:2, 5, and Luke 13:26-27. Wherever 'streets' are mentioned in the Prophets they mean in the internal sense either truths or things contrary to truths, as in Isaiah,

Judgement is cast away backwards, and justice stands afar off, for truth has stumbled in the street, and uprightness cannot come in. Isaiah 59:14.

In the same prophet,

Your sons fainted and lay at the head of every street. Isaiah 51:20.

In Jeremiah,

Death has come up into our windows, it has entered our palaces, cutting off the small child from the street and the young men from the lanes. Jeremiah 9:21.

[6] In Ezekiel,

By means of the hoofs of his horses Nebuchadnezzar will trample all your streets. Ezekiel 26:11.

This refers to Tyre, which means cognitions of truth, 1201. 'The hoofs of the horses' are facts which pervert the truth. In Nahum,

In the streets the chariots rage; they rush about in the lanes. Nahum 2:4.

'Chariots' stands for the doctrine of truth, which is said 'to rage in the streets' when falsity has replaced truth. In Zechariah,

Old men and old women will again dwell in the streets of Jerusalem. And the streets of the city will be full of boys and girls playing in the streets. Zechariah 8:4-5.

This refers to affections for truth, and consequent forms of joy and gladness. There are other places besides these, such as Isaiah 24:11; Jeremiah 5:1; 7:34; 49:26; Lamentations 2:11, 19; 4:8, 14; Zephaniah 3:6.

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