聖書

 

Génesis 29

勉強

   

1 Y alzó Jacob sus pies, y fue a la tierra de los orientales.

2 Y miró, y vio un pozo en el campo; y he aquí tres rebaños de ovejas que yacían cerca de él; porque de aquel pozo abrevaban los ganados; y había una gran piedra sobre la boca del pozo.

3 Y se juntaban allí todos los rebaños; y revolvían la piedra de sobre la boca del pozo, y abrevaban las ovejas; y volvían la piedra sobre la boca del pozo a su lugar.

4 Y les dijo Jacob: Hermanos míos, ¿de dónde sois? Y ellos respondieron: De Harán somos.

5 Y él les dijo: ¿Conocéis a Labán, hijo de Nacor? Y ellos dijeron: Sí, le conocemos.

6 Y él les dijo: ¿Tiene paz? Y ellos dijeron: Paz; y he aquí Raquel su hija viene con el ganado.

7 Y él dijo: He aquí el día es aún grande; no es tiempo todavía de recoger el ganado; abrevad las ovejas, e id a apacentarlas.

8 Y ellos respondieron: No podemos, hasta que se junten todos los rebaños, y remuevan la piedra de sobre la boca del pozo, para que abrevemos las ovejas.

9 Estando aún él hablando con ellos, Raquel vino con el ganado de su padre, porque ella era la pastora.

10 Y sucedió que , cuando Jacob vio a Raquel, hija de Labán, hermano de su madre, y a las ovejas de Labán, el hermano de su madre, se acercó Jacob, y removió la piedra de sobre la boca del pozo, y abrevó el ganado de Labán, hermano de su madre.

11 Y Jacob besó a Raquel, y alzó su voz, y lloró.

12 Y Jacob dijo a Raquel como él era hermano de su padre, y como era hijo de Rebeca; y ella corrió, y dio las nuevas a su padre.

13 Y así que oyó Labán las nuevas de Jacob, hijo de su hermana, corrió a recibirlo, y lo abrazó, y lo besó, y lo trajo a su casa; y él contó a Labán todas estas cosas.

14 Y Labán le dijo: Ciertamente hueso mío y carne mía eres. Y estuvo con él un mes de días.

15 Entonces dijo Labán a Jacob: ¿Por ser tú mi hermano, me has de servir de balde? Declárame qué será tu salario.

16 Y Labán tenía dos hijas: el nombre de la mayor era Lea, y el nombre de la menor, Raquel.

17 Y los ojos de Lea eran tiernos, pero Raquel era de lindo semblante y de hermoso parecer.

18 Y Jacob amó a Raquel, y dijo: Yo te serviré siete años por Raquel, tu hija menor.

19 Y Labán respondió: Mejor es que te la dé a ti, y no que la dé a otro hombre; estáte conmigo.

20 Así sirvió Jacob por Raquel siete años; y le parecieron como pocos días, porque la amaba.

21 Y dijo Jacob a Labán: Dame mi mujer, porque mi tiempo es cumplido para que entre a ella.

22 Entonces Labán juntó a todos los varones de aquel lugar, e hizo banquete.

23 Y sucedió que a la noche tomó a Lea su hija, y se la trajo; y él entró a ella.

24 Y dio Labán su sierva Zilpa a su hija Lea por criada.

25 Y venida la mañana, he aquí que era Lea; y él dijo a Labán: ¿Qué es esto que me has hecho? ¿No te he servido por Raquel? ¿Por qué, pues, me has engañado?

26 Y Labán respondió: No se hace así en nuestro lugar, que se dé la menor antes de la mayor.

27 Cumple la semana de ésta, y se te dará también la otra, por el servicio que hicieres conmigo otros siete años.

28 E hizo Jacob así, y cumplió la semana de aquella; y él le dio a Raquel su hija por mujer.

29 Y dio Labán a Raquel su hija por criada a su sierva Bilha.

30 Y entró también a Raquel; y la amó también más que a Lea; y sirvió con él aún otros siete años.

31 Y vio el SEÑOR que Lea era aborrecida, y abrió su matriz; pero Raquel era estéril.

32 Y concibió Lea, y dio a luz un hijo, y llamó su nombre Rubén, porque dijo: Porque vio el SEÑOR mi aflicción; ahora por tanto me amará mi marido.

33 Y concibió otra vez, y dio a luz un hijo, y dijo: Por cuanto oyó el SEÑOR que yo era aborrecida, me ha dado también éste. Y llamó su nombre Simeón.

34 Y concibió otra vez, y dio a luz un hijo, y dijo: Ahora esta vez será juntado mi marido conmigo, porque le he dado a luz tres hijos: por tanto, llamó su nombre Leví.

35 Y concibió otra vez, y dio a luz un hijo, y dijo: Esta vez alabaré al SEÑOR; por esto llamó su nombre Judá; y dejó de dar a luz.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#3854

この節の研究

  
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3854. 'Jehovah saw' means the Lord's foresight and providence. This is clear from the meaning of 'seeing' in reference to the Lord as foresight and providence, dealt with in the next verse where Reuben is the subject, who was so named from the expression 'to see' - 'Jehovah' being the Lord, see 1343, 1736, 1793, 2156, 2329, 2921, 3023, 3035.

[2] As regards foresight and providence in general, foresight has reference more to man, providence more to the Lord. The Lord foresaw from eternity what the human race was going to be like in the future and what every member of it was going to be like, and that evil was going to increase all the time, so that at length man, of himself, would rush headlong into hell. That being so, the Lord has provided not only the means by which He makes it possible for him to be diverted from hell and led towards heaven, but also does in His providence divert and lead him all the time. The Lord also foresaw that it would be impossible for any good to take root in man except in his freedom, for that which does not take root in freedom is dispelled at the first sign of evil and of temptation. This the Lord foresaw, as well as the fact that of himself, that is, from his own freedom, man would be inclined towards the deepest hell. That being so, the Lord provided that if he would not allow himself to be led in freedom towards heaven he could still be diverted towards a milder hell; but if he would allow himself to be led in freedom towards good then he could be diverted towards heaven. From these considerations one may see what foresight is and what providence is, and that appropriate provisions are made for things that are foreseen.

[3] From this it may be seen how far someone errs who believes that the Lord has not foreseen and does not see the smallest individual thing with man, or that within the smallest individual thing He does not foresee and lead, when in fact the Lord's foresight and providence are present within the tiniest details of all the smallest individual things with him, and in details so tiny that it is impossible to comprehend in any manner of thought one in many millions of them. For every smallest fraction of a moment of a person's life entails a chain of consequences extending into eternity. Indeed every one is like a new beginning to those that follow, and so every single moment of the life both of his understanding and of his will is a new beginning. And since the Lord foresaw from eternity what man was going to be like in the future and even into eternity it is clear that providence is present in the smallest individual things, and, as has been stated, is governing him and diverting him so that he may be such, this being achieved by constant re-shaping of his freedom. But this subject will in the Lord's Divine mercy be discussed further later on.

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

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Arcana Coelestia#2261

この節の研究

  
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2261. 'If I find in Sodom fifty righteous persons in the midst of the city' means if truths are full of goods. This is clear from the meaning of 'fifty' as that which is full, and from the meaning of 'the midst of the city' as that which is present inwardly, or within truth, dealt with above in 2252, which see since the same words occur there. It may be assumed that a person is certain to be saved if truths are full of goods. But it should be recognized that very few truths exist with man; and if they do, that they have no life unless there are goods within them; and if they have goods within them, that he is saved, but on account of mercy. For as has been stated, very few truths reside with a person, and the goods contained within them receive their character from the truths and from that person's life.

[2] Regarded in themselves truths do not confer life; but goods do so. Truths are simply the recipients of life, that is, of good. Nobody is ever able to say therefore that he can be saved by means of truths or as is commonly asserted, by faith alone - not, that is, unless within the truths, which are part of the faith, good is present. And this good which must exist within them must be the good that flows from charity. This explains why in the internal sense faith itself is nothing else than charity, as shown above in 2231. When people say that the acknowledgement of truth is the faith that saves, it should be recognized that no acknowledgement can possibly exist with people who lead lives immersed in things contrary to charity, only some kind of persuasion which has the life of self-love or of the love of the world allied to it, so that the acknowledgement which they speak of does not have within it the life of the faith which is that of charity. The worst people of all, acting from self-love or from love of the world, that is, acting for the sake of excelling others in what are called intelligence and wisdom, and so acting for the sake of earning exalted positions, reputation, and gain, have the ability to grasp the truths of faith and to confirm them in many ways; but with them those truths are nevertheless dead. The life of truth and so of faith comes solely from the Lord, who is Life itself.

[3] The Lord's life is mercy, which is that of love towards the whole human race. Those people cannot possibly be drawing on the life that is the Lord's who, although they profess the truths of faith, despise others in comparison with themselves, and who, where their self-love and love of the world are affected, harbour hatred towards the neighbour and are delighted when he experiences loss of wealth, position, reputation, and life. But the position with the truths of faith is that it is by means of them that one is regenerated, for they are the actual vessels for receiving good. As are the truths therefore, also the goods within those truths, and the combination of those truths and goods and from this their capacity to be perfected in the next life, so is the state of blessedness and happiness of that person after death.

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