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Genesis 24

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1 και αβρααμ ην πρεσβυτερος προβεβηκως ημερων και κυριος ευλογησεν τον αβρααμ κατα παντα

2 και ειπεν αβρααμ τω παιδι αυτου τω πρεσβυτερω της οικιας αυτου τω αρχοντι παντων των αυτου θες την χειρα σου υπο τον μηρον μου

3 και εξορκιω σε κυριον τον θεον του ουρανου και τον θεον της γης ινα μη λαβης γυναικα τω υιω μου ισαακ απο των θυγατερων των χαναναιων μεθ' ων εγω οικω εν αυτοις

4 αλλα εις την γην μου ου εγενομην πορευση και εις την φυλην μου και λημψη γυναικα τω υιω μου ισαακ εκειθεν

5 ειπεν δε προς αυτον ο παις μηποτε ου βουλεται η γυνη πορευθηναι μετ' εμου οπισω εις την γην ταυτην αποστρεψω τον υιον σου εις την γην οθεν εξηλθες εκειθεν

6 ειπεν δε προς αυτον αβρααμ προσεχε σεαυτω μη αποστρεψης τον υιον μου εκει

7 κυριος ο θεος του ουρανου και ο θεος της γης ος ελαβεν με εκ του οικου του πατρος μου και εκ της γης ης εγενηθην ος ελαλησεν μοι και ωμοσεν μοι λεγων σοι δωσω την γην ταυτην και τω σπερματι σου αυτος αποστελει τον αγγελον αυτου εμπροσθεν σου και λημψη γυναικα τω υιω μου ισαακ εκειθεν

8 εαν δε μη θελη η γυνη πορευθηναι μετα σου εις την γην ταυτην καθαρος εση απο του ορκου τουτου μονον τον υιον μου μη αποστρεψης εκει

9 και εθηκεν ο παις την χειρα αυτου υπο τον μηρον αβρααμ του κυριου αυτου και ωμοσεν αυτω περι του ρηματος τουτου

10 και ελαβεν ο παις δεκα καμηλους απο των καμηλων του κυριου αυτου και απο παντων των αγαθων του κυριου αυτου μεθ' εαυτου και αναστας επορευθη εις την μεσοποταμιαν εις την πολιν ναχωρ

11 και εκοιμισεν τας καμηλους εξω της πολεως παρα το φρεαρ του υδατος το προς οψε ηνικα εκπορευονται αι υδρευομεναι

12 και ειπεν κυριε ο θεος του κυριου μου αβρααμ ευοδωσον εναντιον εμου σημερον και ποιησον ελεος μετα του κυριου μου αβρααμ

13 ιδου εγω εστηκα επι της πηγης του υδατος αι δε θυγατερες των οικουντων την πολιν εκπορευονται αντλησαι υδωρ

14 και εσται η παρθενος η αν εγω ειπω επικλινον την υδριαν σου ινα πιω και ειπη μοι πιε και τας καμηλους σου ποτιω εως αν παυσωνται πινουσαι ταυτην ητοιμασας τω παιδι σου ισαακ και εν τουτω γνωσομαι οτι εποιησας ελεος τω κυριω μου αβρααμ

15 και εγενετο προ του συντελεσαι αυτον λαλουντα εν τη διανοια και ιδου ρεβεκκα εξεπορευετο η τεχθεισα βαθουηλ υιω μελχας της γυναικος ναχωρ αδελφου δε αβρααμ εχουσα την υδριαν επι των ωμων αυτης

16 η δε παρθενος ην καλη τη οψει σφοδρα παρθενος ην ανηρ ουκ εγνω αυτην καταβασα δε επι την πηγην επλησεν την υδριαν και ανεβη

17 επεδραμεν δε ο παις εις συναντησιν αυτης και ειπεν ποτισον με μικρον υδωρ εκ της υδριας σου

18 η δε ειπεν πιε κυριε και εσπευσεν και καθειλεν την υδριαν επι τον βραχιονα αυτης και εποτισεν αυτον

19 εως επαυσατο πινων και ειπεν και ταις καμηλοις σου υδρευσομαι εως αν πασαι πιωσιν

20 και εσπευσεν και εξεκενωσεν την υδριαν εις το ποτιστηριον και εδραμεν ετι επι το φρεαρ αντλησαι και υδρευσατο πασαις ταις καμηλοις

21 ο δε ανθρωπος κατεμανθανεν αυτην και παρεσιωπα του γνωναι ει ευοδωκεν κυριος την οδον αυτου η ου

22 εγενετο δε ηνικα επαυσαντο πασαι αι καμηλοι πινουσαι ελαβεν ο ανθρωπος ενωτια χρυσα ανα δραχμην ολκης και δυο ψελια επι τας χειρας αυτης δεκα χρυσων ολκη αυτων

23 και επηρωτησεν αυτην και ειπεν θυγατηρ τινος ει αναγγειλον μοι ει εστιν παρα τω πατρι σου τοπος ημιν καταλυσαι

24 και ειπεν αυτω θυγατηρ βαθουηλ ειμι εγω του μελχας ον ετεκεν τω ναχωρ

25 και ειπεν αυτω και αχυρα και χορτασματα πολλα παρ' ημιν και τοπος του καταλυσαι

26 και ευδοκησας ο ανθρωπος προσεκυνησεν κυριω

27 και ειπεν ευλογητος κυριος ο θεος του κυριου μου αβρααμ ος ουκ εγκατελιπεν την δικαιοσυνην αυτου και την αληθειαν απο του κυριου μου εμε ευοδωκεν κυριος εις οικον του αδελφου του κυριου μου

28 και δραμουσα η παις απηγγειλεν εις τον οικον της μητρος αυτης κατα τα ρηματα ταυτα

29 τη δε ρεβεκκα αδελφος ην ω ονομα λαβαν και εδραμεν λαβαν προς τον ανθρωπον εξω επι την πηγην

30 και εγενετο ηνικα ειδεν τα ενωτια και τα ψελια επι τας χειρας της αδελφης αυτου και οτε ηκουσεν τα ρηματα ρεβεκκας της αδελφης αυτου λεγουσης ουτως λελαληκεν μοι ο ανθρωπος και ηλθεν προς τον ανθρωπον εστηκοτος αυτου επι των καμηλων επι της πηγης

31 και ειπεν αυτω δευρο εισελθε ευλογητος κυριος ινα τι εστηκας εξω εγω δε ητοιμακα την οικιαν και τοπον ταις καμηλοις

32 εισηλθεν δε ο ανθρωπος εις την οικιαν και απεσαξεν τας καμηλους και εδωκεν αχυρα και χορτασματα ταις καμηλοις και υδωρ νιψασθαι τοις ποσιν αυτου και τοις ποσιν των ανδρων των μετ' αυτου

33 και παρεθηκεν αυτοις αρτους φαγειν και ειπεν ου μη φαγω εως του λαλησαι με τα ρηματα μου και ειπαν λαλησον

34 και ειπεν παις αβρααμ εγω ειμι

35 κυριος δε ευλογησεν τον κυριον μου σφοδρα και υψωθη και εδωκεν αυτω προβατα και μοσχους αργυριον και χρυσιον παιδας και παιδισκας καμηλους και ονους

36 και ετεκεν σαρρα η γυνη του κυριου μου υιον ενα τω κυριω μου μετα το γηρασαι αυτον και εδωκεν αυτω οσα ην αυτω

37 και ωρκισεν με ο κυριος μου λεγων ου λημψη γυναικα τω υιω μου απο των θυγατερων των χαναναιων εν οις εγω παροικω εν τη γη αυτων

38 αλλ' η εις τον οικον του πατρος μου πορευση και εις την φυλην μου και λημψη γυναικα τω υιω μου εκειθεν

39 ειπα δε τω κυριω μου μηποτε ου πορευσεται η γυνη μετ' εμου

40 και ειπεν μοι κυριος ω ευηρεστησα εναντιον αυτου αυτος αποστελει τον αγγελον αυτου μετα σου και ευοδωσει την οδον σου και λημψη γυναικα τω υιω μου εκ της φυλης μου και εκ του οικου του πατρος μου

41 τοτε αθωος εση απο της αρας μου ηνικα γαρ εαν ελθης εις την εμην φυλην και μη σοι δωσιν και εση αθωος απο του ορκισμου μου

42 και ελθων σημερον επι την πηγην ειπα κυριε ο θεος του κυριου μου αβρααμ ει συ ευοδοις την οδον μου ην νυν εγω πορευομαι επ' αυτην

43 ιδου εγω εφεστηκα επι της πηγης του υδατος και αι θυγατερες των ανθρωπων της πολεως εξελευσονται υδρευσασθαι υδωρ και εσται η παρθενος η αν εγω ειπω ποτισον με μικρον υδωρ εκ της υδριας σου

44 και ειπη μοι και συ πιε και ταις καμηλοις σου υδρευσομαι αυτη η γυνη ην ητοιμασεν κυριος τω εαυτου θεραποντι ισαακ και εν τουτω γνωσομαι οτι πεποιηκας ελεος τω κυριω μου αβρααμ

45 και εγενετο προ του συντελεσαι με λαλουντα εν τη διανοια ευθυς ρεβεκκα εξεπορευετο εχουσα την υδριαν επι των ωμων και κατεβη επι την πηγην και υδρευσατο ειπα δε αυτη ποτισον με

46 και σπευσασα καθειλεν την υδριαν αυτης αφ' εαυτης και ειπεν πιε συ και τας καμηλους σου ποτιω και επιον και τας καμηλους μου εποτισεν

47 και ηρωτησα αυτην και ειπα τινος ει θυγατηρ η δε εφη θυγατηρ βαθουηλ ειμι του υιου ναχωρ ον ετεκεν αυτω μελχα και περιεθηκα αυτη τα ενωτια και τα ψελια περι τας χειρας αυτης

48 και ευδοκησας προσεκυνησα κυριω και ευλογησα κυριον τον θεον του κυριου μου αβρααμ ος ευοδωσεν μοι εν οδω αληθειας λαβειν την θυγατερα του αδελφου του κυριου μου τω υιω αυτου

49 ει ουν ποιειτε υμεις ελεος και δικαιοσυνην προς τον κυριον μου απαγγειλατε μοι ει δε μη απαγγειλατε μοι ινα επιστρεψω εις δεξιαν η εις αριστεραν

50 αποκριθεις δε λαβαν και βαθουηλ ειπαν παρα κυριου εξηλθεν το προσταγμα τουτο ου δυνησομεθα ουν σοι αντειπειν κακον καλω

51 ιδου ρεβεκκα ενωπιον σου λαβων αποτρεχε και εστω γυνη τω υιω του κυριου σου καθα ελαλησεν κυριος

52 εγενετο δε εν τω ακουσαι τον παιδα τον αβρααμ των ρηματων τουτων προσεκυνησεν επι την γην κυριω

53 και εξενεγκας ο παις σκευη αργυρα και χρυσα και ιματισμον εδωκεν ρεβεκκα και δωρα εδωκεν τω αδελφω αυτης και τη μητρι αυτης

54 και εφαγον και επιον αυτος και οι ανδρες οι μετ' αυτου οντες και εκοιμηθησαν και αναστας πρωι ειπεν εκπεμψατε με ινα απελθω προς τον κυριον μου

55 ειπαν δε οι αδελφοι αυτης και η μητηρ μεινατω η παρθενος μεθ' ημων ημερας ωσει δεκα και μετα ταυτα απελευσεται

56 ο δε ειπεν προς αυτους μη κατεχετε με και κυριος ευοδωσεν την οδον μου εκπεμψατε με ινα απελθω προς τον κυριον μου

57 οι δε ειπαν καλεσωμεν την παιδα και ερωτησωμεν το στομα αυτης

58 και εκαλεσαν ρεβεκκαν και ειπαν αυτη πορευση μετα του ανθρωπου τουτου η δε ειπεν πορευσομαι

59 και εξεπεμψαν ρεβεκκαν την αδελφην αυτων και τα υπαρχοντα αυτης και τον παιδα τον αβρααμ και τους μετ' αυτου

60 και ευλογησαν ρεβεκκαν την αδελφην αυτων και ειπαν αυτη αδελφη ημων ει γινου εις χιλιαδας μυριαδων και κληρονομησατω το σπερμα σου τας πολεις των υπεναντιων

61 αναστασα δε ρεβεκκα και αι αβραι αυτης επεβησαν επι τας καμηλους και επορευθησαν μετα του ανθρωπου και αναλαβων ο παις την ρεβεκκαν απηλθεν

62 ισαακ δε επορευετο δια της ερημου κατα το φρεαρ της ορασεως αυτος δε κατωκει εν τη γη τη προς λιβα

63 και εξηλθεν ισαακ αδολεσχησαι εις το πεδιον το προς δειλης και αναβλεψας τοις οφθαλμοις ειδεν καμηλους ερχομενας

64 και αναβλεψασα ρεβεκκα τοις οφθαλμοις ειδεν τον ισαακ και κατεπηδησεν απο της καμηλου

65 και ειπεν τω παιδι τις εστιν ο ανθρωπος εκεινος ο πορευομενος εν τω πεδιω εις συναντησιν ημιν ειπεν δε ο παις ουτος εστιν ο κυριος μου η δε λαβουσα το θεριστρον περιεβαλετο

66 και διηγησατο ο παις τω ισαακ παντα τα ρηματα α εποιησεν

67 εισηλθεν δε ισαακ εις τον οικον της μητρος αυτου και ελαβεν την ρεβεκκαν και εγενετο αυτου γυνη και ηγαπησεν αυτην και παρεκληθη ισαακ περι σαρρας της μητρος αυτου

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3149

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3149. 'And [food] was set before him to eat' means that the affection for good in the natural man wished to make Divine things its own. This is clear from the representation of 'Laban', who 'set' the food before him, as the affection for good in the natural man, dealt with in 3129, 3130, and from the meaning of 'eating' as being communicated and made one's own, dealt with in 2187, 2343, that is to say, the Divine things, spoken of above in 3140, 3141.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #2343

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2343. 'And they ate' means making one's own. This is clear from the meaning of 'eating' as being communicated and joined together, thus being made one's own, dealt with already in 2187. What has been stated and explained so far makes clear how the contents of the previous and the present verses are arranged and link together in the internal sense - from the fact that 'the angels' means the Lord's Divine Human and His Holy proceeding, 'turning aside to him' means staying with, 'coming to his house' being confirmed in good, 'making a feast' dwelling together, 'baking unleavened bread' being purified, and 'eating' taking into oneself and making one's own. It shows the nature of the train of thought in the internal sense, though nothing at all of that sense is apparent in the historical sense.

[2] Such is the order and the train of thought that exists with all the individual parts of the Word. But the nature of that actual train of thought cannot begin to reveal itself when each word is explained separately; for in that case each is seen in isolation from the rest and the continuity of meaning is lost. It reveals itself when all the separate details are seen together within one complete idea, or are perceived as one complete mental picture, as is done by those who have the internal sense and who at the same time dwell in heavenly light from the Lord. Within these words [used here in Genesis] such people are given to see the entire process of the reformation and regeneration of those who become members of the Church, represented here by Lot. That is to say, they first of all perceive some degree of temptation, but when they persevere and overcome the Lord stays with them, and confirms them in good, brings them to Himself into His kingdom, and dwells together with them, and there purifies and perfects them, at the same time granting them as their own things that are good and happy. All this He accomplishes by means of His Divine Human and His Holy proceeding.

[3] Within the Church it is indeed well known that all regeneration or new life, and therefore salvation, comes from the Lord alone, but few believe it. The reason they do not believe it is that the good of charity does not exist in them. It is as impossible for those in whom that good does not exist to believe it as it is for a camel to go through the eye of a needle; for the good of charity is the very seed-bed of faith. Truth and good agree together, but truth and evil never do. They have contrary natures and turn away from each other. Insofar therefore as someone is moved by good, he can be governed by truth, that is, insofar as charity exists with him faith is able to, especially the most fundamental matter of faith that all salvation comes from the Lord.

[4] That this is the most fundamental matter of faith is clear from many places in the Word, as in John,

God so loved the world that He gave His only begotten Son, that everyone who believes in Him may not perish but have eternal life. John 3:16.

In the same gospel,

He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God rests upon him. John 3:36.

In the same gospel,

This is the work of God, that you believe in Him whom the Father has sent. John 6:29.

In the same gospel,

This is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have eternal life; and I will raise him up at the last day. John 6:40.

In the same gospel,

Unless you believe that I am, you will die in your sins. John 8:24.

In the same gospel,

I am the resurrection and the life. He who believes in Me, though he die, yet will he live. And everyone who lives and believes in Me will never die. John 11:25-26.

[5] Nobody is able to believe in the Lord unless he is governed by good, that is, no one can possess faith unless he has charity. This too is clear in John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

And in the same gospel,

I am the vine, you are the branches. He who abides in Me, and I in him, he it is that bears much fruit, for without Me you can do nothing. If a man does not abide in Me he is cast forth as a branch and is withered. As the Father has loved Me so I have loved you; abide in My love. This is My commandment, that you love one another as I have loved you. John 15:5-6, 9, 12.

[6] From all these quotations it becomes clear that love to the Lord and charity towards the neighbour constitute the life of faith. But that people who are immersed in evil, that is, who lead a life of evil, cannot possibly believe that all salvation comes from the Lord has become clear to me from those who have entered the next life from the Christian world; and also from people who during their lifetime have confessed with their lips the established teaching of faith, and indeed have taught it themselves, that without the Lord there is no salvation, but who, for all that, have led a life of evil. At the very mention of the Lord's name these people have filled the atmosphere around them entirely with objections. For in the next life solely that which people are thinking is perceived and sends out from itself a sphere, in which the nature of the faith possessed by those people reveals itself, see 1394.

[7] At the mere mention of love or charity among these people I perceived emanating from them something that was so to speak full of darkness and at the same time dust-filled. The product of some filthy love, it was by nature such that it obliterated, stifled, and corrupted all feeling of love to the Lord and of charity towards the neighbour. Such is the faith at the present day, which, they say, saves without the goods that flow from charity.

[8] The same people were also asked what faith they had since it was not the faith they had professed during their lifetime. Since in the next life nobody can conceal what he actually thinks, they said that they believed in God the Creator of all things. They were examined however as to whether this was really so, and it was discovered that they did not believe in any God at all but thought that all things were the product of natural forces, and all that has been said about eternal life is nonsense. Such is the faith of everyone inside the Church who does not believe in the Lord but says that he believes in God the Creator of all things. For truth cannot flow in from any other source than the Lord, and truth cannot be sown in anything other than good which is derived from the Lord.

[9] That the Lord's Divine Human and His Holy proceeding are together the channel and the source of life and salvation is well recognized from the words of the Holy Supper, 'This is My body, This is My blood', which is the Lord's Divine Human. And it is clear that this is the source of everything holy. Whether we speak of the Divine Human, or His Body, or Flesh, or Bread, or Divine Love, it amounts to the same thing; for the Lord's Divine Human is pure Love, and the Holy [proceeding] consists in love alone, while the Holy that constitutes faith is derived from this.

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

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