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創世記 27

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1 以撒年老,眼睛昏花,不能見,就了他大兒子以掃來,:我兒。以掃:我在這裡。

2 :我如今老了,不知道一天死。

3 現在拿你的器械,就是箭囊和,往田野去為我打獵,

4 照我所的做成美味,拿給我,使我在未之先給你祝福

5 以撒對他兒子以掃說話,利百加也見了。以掃往田野去打獵,要得野味帶來

6 利百加就對他兒子雅各:我見你父親對你哥哥以掃

7 你去把野獸帶來,做成美味給我,我好在未死之先,在耶和華面前給你祝福

8 現在,我兒,你要照著我所吩咐你的,從我的話。

9 你到羊群裡去,給我拿兩隻肥山羊羔來,我便照你父親的給他做成美味。

10 你拿到你父親那裡給他,使他在未之先給你祝福

11 雅各對他母親利百加:我哥哥以掃渾身是有毛的,我身上是光滑的;

12 倘若我父親摸著我,必以我為欺哄人的,我就招咒詛,不得祝福。

13 母親對他:我兒,你招的咒詛歸到我身上;你只管我的話,去把羊羔給我拿來。

14 他便去拿來,交給他母親;他母親就照他父親的做成美味。

15 利百加又把家裡所存大兒子以掃上好的衣服給他小兒子雅各穿上,

16 又用山羊包在雅各的上和頸項的光滑處,

17 就把所做的美味和餅交在他兒子雅各裡。

18 雅各到他父親那裡:我父親!他:我在這裡。我兒,你是誰?

19 雅各對他父親:我是你的長子以掃;我已照你所吩咐我的行了。請起來坐著我的野味,好給我祝福

20 以撒對他兒子:我兒,你如何得這麼呢?他:因為耶和華─你的使我遇見好機會得著的。

21 以撒雅各:我兒,你前來,我摸摸你,知道你真是我的兒子以掃不是?

22 雅各就挨父親以撒以撒摸著他,:聲音是雅各的聲音,卻是以掃

23 以撒就辨不出他來;因為他上有毛,像他哥哥以掃一樣,就給他祝福

24 :你真是我兒子以掃麼?他:我是。

25 以撒:你遞給我,我好兒子的野味,給你祝福。雅各就遞給他,他便吃了,又拿酒給他,他也了。

26 父親以撒對他:我兒,你上前來與我親嘴。

27 他就上前與父親親嘴。他父親一衣服上的香氣,就給他祝福:我兒的香氣如同耶和華賜福之田地的香氣一樣。

28 賜你上的甘上的肥土,並許多五穀新酒

29 願多民事奉你,多國跪拜你。願你作你弟兄的主;你母親的兒子向你跪拜。凡咒詛你的,願他受咒詛;為你祝福的,願他蒙福。

30 以撒雅各祝福已畢,雅各從他父親那裡才出,他哥哥以掃正打獵回

31 也做了美味,拿來給他父親:請父親起來,兒子的野味,好給我祝福

32 父親以撒對他:你是誰?他:我是你的長子以掃

33 以撒地戰兢,:你未之先,是誰得了野味拿給我呢?我已經吃了,為他祝福;他將也必蒙福。

34 以掃了他父親,就放聲痛哭,:我父阿,求你也為我祝福

35 以撒:你兄弟已經用詭計將你的福分奪去了。

36 以掃:他名雅各,豈不是正對麼?因為他欺騙了我兩次:他從前奪了我長子的名分,你看,他現在又奪了我的福分。以掃又:你沒有留下為我可祝的福麼?

37 以撒回答以掃:我已立他為你的主,使他的弟兄都他作僕人,並賜他五穀新酒可以養生。我兒,現在我還能為你做甚麼呢?

38 以掃對他父親:父阿,你只有樣可祝的福麼?我父阿,求你也為我祝福以掃就放聲而哭。

39 父親以撒上的肥土必為你所上的甘必為你所得。

40 你必倚靠刀度日,又必事奉你的兄弟;到你強盛的時候,必從你頸項上掙開他的軛。

41 以掃因他父親雅各祝的福,就怨恨雅各:為我父親居喪的日子近了,到那時候,我要殺我的兄弟雅各

42 有人把利百加大兒子以掃告訴利百加,他就打發人去,了他小兒子雅各來,對他:你哥哥以掃想要殺你,報仇雪恨。

43 現在,我兒,你要我的話:起來,逃往哈蘭、我哥哥拉班那裡去,

44 同他些日子,直等你哥哥的怒氣消了。

45 哥哥向你消了怒氣,忘了你向他所做的事,我便打發人去把你從那裡帶回來。為甚麼日喪你們人呢?

46 利百加對以撒:我因這赫人的女子連性命都厭煩了;倘若雅各也娶赫人的女子為妻,像這些一樣,我活著還有甚麼益處呢?

   

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Arcana Coelestia #3582

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3582. 'Be lord over your brothers' means the apparent dominion at first of the affection for natural truth over affections for natural good. This is clear from the meaning of 'being lord over' as having dominion, and from the meaning of 'brothers' as affections for good, in this case natural good, dealt with in 367, 2360, 3303. Regarding the apparent dominion at first of truth over good, see 3324, 3325, 3330, 3332, 3336, 3470, 3539, 3548, 3556, 3563, 3570.

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

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Arcana Coelestia #3336

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3336. 'And Esau despised the birthright' means that the good of life did not in the meantime attach any importance at all to priority of place. This is clear from the meaning of 'despising' as attaching no importance at all, from the representation of 'Esau' as the good of life, dealt with in 3300, 3322, and from the meaning of 'the birthright' as that which has priority of place, dealt with in 3325. That in the meantime or in the short term is meant, see 3324, 3325, 3330. From this it is evident that 'Esau despised the birthright' means that the good of life did not in the meantime attach any importance at all to priority of place. To grasp what is meant in the internal sense by these things that have been stated in this chapter regarding Esau and Jacob one's thought has to be removed completely from historical events, and so from the persons Esau and Jacob, and to be focused instead on the things which they represent, that is to say, on the good of the natural and its truth, or what amounts to the same, on the spiritual man, who is regenerated by means of truth and good. For in the internal sense of the Word names mean nothing other than real things. When the good of the natural and its truth are held in mind instead of Esau and Jacob, the manner in which a person is regenerated by means of truth and good is then evident, that is to say, how at first truth residing with him apparently occupies the prior and also higher position, when in fact good in itself is the prior and higher.

[2] To make it quite clear which one is prior to and higher than the other - truth or good - let a further brief comment be made. It is probably well known that nothing is ever able to enter the human memory and remain there unless there is some affection or love to attract it. If there were no affection, or what amounts to the same, no love, there would not be any discernment. It is to this affection or love to which the thing entering in links itself, and once linked to that affection it remains. This becomes clear from the consideration that when a like affection or love returns that thing reappears as well, presenting itself together with many others which, from a like affection or love, have entered in previously. This goes on repeatedly. This is the origin of a person's thought, and from his thought, of his speech. It is similar also when a thing returns, whether it is the objects of the senses, or the objects of thought, or the speech of another that causes it to return, then the affection also with which the thing had entered in is reproduced. This is something which experience teaches, and anyone may confirm it for himself if he stops to reflect.

[3] Matters of doctrine concerning truth as well enter the memory in a similar way and in the earliest stages it is the affections belonging to varying loves that bring them in, as stated above in 3330. Genuine affection which belongs to the good of charity, though not recognized at that time, is nevertheless present. And to the extent it is able to be present it is allied to matters of doctrine concerning truth from the Lord and also remains allied. When the time comes therefore when a person is able to be regenerated the Lord inspires the affection for good, and through that affection arouses the things that have been allied to that affection from Himself. In the Word these things are called remnants In that case by means of that affection for good the affections belonging to other loves are gradually removed, and so also are the things which have been linked to them. In this way the affection for good, or what amounts to the same, the good of life, starts to have dominion. It also had dominion before this but that could not be seen by the person himself, for to the extent someone is ruled by self-love and love of the world the good that belongs to genuine love is not apparent. From this one may now see what is meant in the internal sense by the historical details that have been told regarding Esau and Jacob.

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