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#4352

この節の研究

  
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4352. 'And fell on his neck' means a second joining together involving everything included within that universal embodiment of truth. This is clear from the meaning of 'falling on the neck' as a closer joining together since it is a closer kind of embrace. Furthermore 'the neck' in the internal sense means the influx and communication of interior things with exterior, and therefore means a joining together of them, see 3542, 3603. The reason why this is a joining together of everything - or with everything - within that universal embodiment of truth is that Jacob, to whom 'his' refers here, means the universal embodiment of every kind of truth, 4346.

[2] The joining together of good and truths within the natural is described here, and the nature of that joining together is as follows: Good flows by way of the internal man into the external man, where it joins itself to the truths which have been introduced by way of the external man. For the good which flows in by way of the internal man is the good of love; indeed no good exists, spiritual or celestial, which is not the good of love. Love is the source of such good and the reason why it is called good with man. It is the actual love present within good and going with good that effects any joining together. Unless love were present within and at hand no joining together would ever be possible, for love is nothing other than a spiritual joining together since it is love that brings it about. This love comes from nowhere else than the Lord, for He is the fountain and source of all celestial and spiritual love, and therefore of all good which flows from that love. That love is twofold, celestial and spiritual. Celestial love is love to the Lord, while spiritual love is love to the neighbour and is called charity. These are the kinds of love from which all celestial or spiritual good is derived and which join themselves to truths which are called the truths of faith. For the truths of faith regarded without love are mere sounds devoid of any life; but through love, and so through being joined to the good of love, they receive life. From this it becomes clear that no measure of faith at all exists except with those who have the good of love in them, and that faith exists insofar as love is present.

[3] And since no measure of faith at all exists except with those who have the good of love within them, neither therefore does any confidence or trust exist with them. With people other than those who have love and charity, trust or confidence which is called the trust or confidence of faith is either spurious or else the kind that can exist even with devil-spirits when subject to fear or to anguish, or else to false persuasion resulting from self-love and love of the world. However, even though at the present day faith without the good works of charity has been made the bringer of salvation, people in a remote way still see that the truths of faith have no power to save because those truths are known also by the evil. Therefore they recognize confidence or trust, to which they give the name faith. They call it faith without being aware of what it really is, or that such is possible even with the evil, or that no spiritual confidence exists if it does not flow in by way of the good of love and charity. They are unaware of the fact that such spiritual confidence does not flow in when a person is subject to fear or anguish, or to false persuasion resulting from self-love and love of the world, but when he is in a state of freedom. Nor are they aware that spiritual confidence does not exist in people other than those with whom good has been joined to truths and become deeply rooted during the course of their lives prior to this, and so does not exist in cases of illness, misfortune, danger to life, or when death is at hand. If this confidence or trust which shows itself in a case of compulsion could save a person, then every mortal human being would be saved, for every one is brought with ease to that confidence; indeed there are none to whom the Lord - who desires the salvation of all - would not grant it. But regarding the confidence or trust which is called faith - what it is, the nature of it, and whom it exists with - this must in the Lord's Divine mercy be discussed elsewhere.

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