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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.

   

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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#3539

この節の研究

  
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3539. 'And put them on Jacob her younger son' means the affection for truth, that is, the life of good originating in truth. This is clear from the representation of 'Rebekah' as the Divine Truth of the Divine Rational, from the representation of 'Jacob' as the Divine Truth of the Divine Natural, and from the meaning here of 'putting on' as the communication, also the learning, of something, namely truths that clothe good, meant by 'Esau's clothes', 3537, accordingly the affection for natural truth, which affection is at this point the same as the life of good originating in truth. How these matters are to be understood may be known from what has been stated above in 3518. Yet because they are such as are completely unknown at the present day, let some explanation enabling them to be grasped be given. The subject in this chapter [in the highest sense] is the Lord and how He made His Natural Divine, and in the representative sense man's regeneration as regards his natural, see 3490.

[2] In the case of man the situation is as follows: The end in view of regeneration is that a person may be made new as regards his internal man, and so as regards the soul or spirit. But he is unable to be made new or be regenerated as regards that internal man without also being made new as regards the external man. For although a person becomes a spirit after death he nevertheless takes with him into the next life those things that belong to his external man, namely natural affections, also matters of doctrine, as well as factual knowledge; in short he takes with him everything belonging to the exterior or natural memory, see 2475-2483. Indeed these things form the groundwork on which his interiors ultimately rest. The disposition of those exterior things therefore determines what the interior become when these latter enter into the former, for within those exterior things they undergo modification. From this it is evident that a person has to be regenerated or made new not only as regards the internal or rational man but also as regards the external or natural man. Except for this there would not be any correspondence. Regarding the correspondence that exists between the internal man and the spiritual things belonging to the internal man with the external man and the natural things belonging to the external man, see 2987, 2989-2991, 3002, 3493.

[3] The state of man's regeneration is described in the representative sense in this chapter as Esau and Jacob. At this point the nature of the first stage of that state is described, that is to say, when a person is being regenerated or before he has become regenerated. In fact this state is the complete reverse of the state in which a person has become regenerate. Indeed in the former state, that is to say, when a person is being regenerated or before he has become regenerated, things of the understanding, which are those of truth, seemingly take the lead; but once he has become regenerate those of the will, which are those of good, do so. The fact that things of the understanding or of truth seemingly take the lead in the first state was represented by Jacob claiming for himself Esau's birthright - see 3325, 3336 - and then claiming his blessing, the subject under discussion here. And the fact that the state is the complete reverse of the regenerate state is represented by Jacob's impersonating Esau, that is to say, being dressed in Esau's clothes and with the skins of the kids of the she-goats. Indeed in this state rational truth has not yet been so joined to rational good, or what amounts to the same, the understanding has not been so joined to the will, as to flow and act into the natural and set in order the things that are so reversed there.

[4] This also becomes clear from much experience, in particular from this. A person is able to discern in his understanding, and from this the natural is able to know many things that are good and true, but the will is unable as yet to act in accordance with those things. Take for example the truth that love and charity are the essential thing with a human being. He is able to see and confirm this in his understanding, but until he has been regenerated he is unable to acknowledge it in his will. There are also people totally lacking in love to the Lord and in charity towards the neighbour who can well grasp this truth. The same applies to the truth that love is the very life of man, and that the nature of his life is determined by that of his love; also the truth that all delight and all pleasantness stem from love, as do all gladness and all happiness, where again the nature of the love determines that of the gladness and the happiness. A person is also able to grasp in his understanding, even though the will disagrees with it or even opposes it, the truth that the happiest life originates in love to the Lord and love towards the neighbour because the Divine itself is flowing into that life, and conversely that the unhappiest life originates in self-love and love of the world because hell is flowing into that life.

[5] Consequently the understanding, but not the will, is able to perceive the truth that love to the Lord is the life of heaven, and that mutual love is the soul from that life. In the measure therefore that a person does not think from the life of his [unregenerate] will, and does not reflect on his own life from there, he perceives that truth in his understanding; but in the measure that he does think from the life of his [unregenerate] will he does not perceive it, indeed he refuses to believe it. It may also be perfectly clear to a person in his understanding that it is into humility, if it exists in him, that the Divine is able to enter, because in that state of humility self-love and love of the world, and therefore hellish things which stand in the way, are removed. But as long as his will is not a new will, and his understanding is not united to this, no humility of heart can exist in a person. Indeed, in the measure that a person leads an evil life, that is, in the measure that his will is bent on evil, such humility cannot be there in him, and also the truth spoken of above is unclear to him and he refuses to believe it. Therefore a person may also be able to perceive in his understanding that when humility is present in someone it is not there for the sake of a love of glory in the Lord but for the sake of Divine Love, in which case the Lord is able to enter in with goodness and truth and bring blessing and happiness to that person. But to the extent that the will is consulted, this truth is obscured. And the same is so with very many other circumstances.

[6] This ability of being able to understand what good and truth is even though he does not will it has been conferred on man to enable him to be reformed and regenerated. For this reason this ability exists with evil and good alike; indeed the ability is sometimes keener with the evil. But there is this difference - with the evil no affection for truth exists for the sake of life, that is, for the sake of the good of life which originates in truth, and so they are not capable of being reformed. But with the good there does exist the affection for truth for the sake of life, that is, for the sake of the good of life, and so they are capable of being reformed. The first state in the reformation of the latter however is a state in which truth taught by doctrine seems to them to be primary, and the good of life secondary, since truth is the source of their good actions. But their second state is a state in which the good of life is primary and truth taught by doctrine secondary, since good, that is, the will for good, is the source of their good actions. And when this is the case, because the will is joined to the understanding as in a marriage, the person is regenerate. These two states are the subject in the internal sense in these incidents involving Esau and Jacob.

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