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

  
/ 10837に移動  
  

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.

  
/ 10837に移動  
  

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

スウェーデンボルグの著作から

 

Arcana Coelestia#4721

この節の研究

  
/ 10837に移動  
  

4721. 'And Joseph went to his brothers, and found them in Dothan' means that they were steeped in the specific details belonging to false assumptions. This is clear from the representation of 'Joseph' as the Lord as regards Divine Truth, dealt with in 4669; from the representation of 'his brothers' as the Church which turns aside from charity to faith, and at length to faith separated from charity, dealt with in 4665, 4671, 4679, 4680, 4690; and from the meaning of 'Dothan' as the specific details belonging to false assumptions' deals with immediately above in 4720. From this it is evident that the words used here mean that he found them steeped in the specific details belonging to false assumptions.

[2] So that anyone can know what 'specific details belonging to false assumptions' is used to mean, let some of the ideas taught by the Church making and acknowledging faith alone as its basic assumption serve to illustrate that phrase. That is to say, the ideas that a person is justified by faith alone; that in this case all sins are wiped away from him; that by faith alone he is saved even in the last hour of his life; that salvation is simply being admitted by grace into heaven; that even young children are saved through faith; that because they do not possess that faith gentiles are not saved; besides many other ideas that are taught. These ideas and others like them are the specific details belonging to the basic assumption made regarding faith alone. But if the Church were to make and acknowledge the life of faith as its basic assumption it would acknowledge charity towards the neighbour and love to the Lord, and consequently the works of charity and love. Then all those specific details that have just been mentioned would fall to the ground. Instead of justification the Church would acknowledge regeneration, of which the Lord speaks in John,

Unless anyone is born again he cannot see the kingdom of God. John 3:3.

It would also acknowledge that regeneration is effected by means of the life of faith, not by faith separated from charity. It would not acknowledge that all sins are in that case wiped away from a person, but that in the Lord's mercy he is withheld from them and maintained in good and from this in truth; so the Church would acknowledge that all good originates in the Lord and all evil in oneself. Nor would it acknowledge that a person is saved through faith even in the last hour of his life but through his life of faith which awaits his arrival [in heaven]. It would not acknowledge either that salvation is simply being admitted by grace into heaven, for heaven is refused to none by the Lord, but that if his life is not the kind that enables him to exist together with angels he is impelled to flee from it, 4674. Nor would the Church acknowledge that young children are saved through faith, but that in the next life they are taught about the good deeds of charity and about the truths of faith by the Lord and in this way are accepted into heaven, 2289-2308. Nor also would it acknowledge that because they do not possess faith gentiles are not saved, but that the life they have led awaits their arrival in heaven, and that those who have led charitable lives with one another are taught about the good deeds of faith and are equally accepted in heaven. Those who lead a good life also desire the same and believe in it, see 2589-2604. And so on with many other specific ideas.

[3] The Church which makes and acknowledges faith alone as its basic assumption cannot possibly know what charity is, not even what the neighbour is, and so cannot know what heaven is. It will be astonished whenever anyone says that the happiness of the life after death and the joy in heaven consist in the Divine which flows into desiring and doing for others that which is good, and that the happiness resulting from this, and the bliss, surpass one's entire ability to perceive them. It will be astonished to learn that the reception of that influx from the Divine is by no means possible with anyone who has not been leading the life of faith, that is, with whom the good of charity has not been present. That the life of faith is what saves a person is also explicitly taught by the Lord in Matthew 25:31-end. The same teaching is found in many other places, and that too is why the Creed, called the Athanasian, states towards the end of it,

Everyone will give an account of his works: he who has done well will go into eternal life, but he who has done wickedly into eternal fire.

  
/ 10837に移動  
  

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