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1 Mosebok 24

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1 Abraham var nu gammel og langt ute i årene, og Herren hadde velsignet Abraham i alle ting.

2 Da sa Abraham til sin tjener, han som var den eldste i hans hus og rådet over alt det han hadde: Kjære, legg din hånd under min lend,

3 så vil jeg la dig sverge ved Herren, himmelens Gud og jordens Gud, at du ikke skal la min sønn ta sig en hustru av døtrene til kana'anitterfolket, som jeg bor iblandt,

4 men du skal dra til mitt eget land og til min slekt og hente en hustru til min sønn Isak.

5 Tjeneren sa til ham: Men om nu kvinnen ikke vil følge mig hit til dette land, skal jeg da føre din sønn tilbake til det land som du er kommet fra?

6 Abraham svarte: Vokt dig for å føre min sønn tilbake dit!

7 Herren, himmelens Gud, som førte mig bort fra min fars hus og fra mitt fedreland, og som talte til mig, og som svor mig til og sa: Din ætt vil jeg gi dette land, han skal sende sin engel foran dig, så du kan hente en hustru til min sønn derfra.

8 Men dersom kvinnen ikke vil følge dig, da skal du være løst fra denne din ed til mig; bare du ikke fører min sønn tilbake dit!

9 Da la tjeneren sin hånd under Abrahams, sin herres lend og lovte ham dette med ed.

10 Så tok tjeneren ti kameler av dem som hørte hans herre til, og drog avsted, og han hadde med sig alleslags kostelige ting som hørte hans herre til; han tok avsted og drog til Mesopotamia, til Nakors by.

11 Og han lot kamelene legge sig utenfor byen ved brønnen ved aftenstid, den tid da kvinnene pleier å komme ut og hente vann.

12 Og han sa: Herre, min Herre Abrahams Gud! La det lykkes for mig idag, og gjør miskunnhet mot min Herre Abraham!

13 Se, nu står jeg her ved denne kilde mens døtrene til mennene i byen kommer ut for å hente vann.

14 La det nu bli så at den pike som jeg sier således til: Hell på din krukke, så jeg kan få drikke, og som da sier: Drikk, og jeg vil også gi dine kameler å drikke - at hun er den du har utsett for din tjener Isak, og av det vil jeg skjønne at du har gjort miskunnhet mot min herre.

15 Og se, før han hadde holdt op å tale, hendte det at ebekka, en datter av Betuel, som var sønn til Milka og Nakor, Abrahams bror, kom ut med sin krukke på skulderen.

16 Det var en meget vakker pike, en jomfru, som ingen mann var kommet nær. Hun gikk ned til kilden og fylte sin krukke og steg op igjen.

17 Da løp tjeneren henne i møte og sa: Kjære, la mig få drikke litt vann av din krukke!

18 Og hun sa: Drikk, herre! Og hun skyndte sig og tok krukken ned i sin hånd og lot ham få drikke.

19 Og da hun hadde latt ham drikke så meget han vilde, sa hun: Jeg vil også hente vann til dine kameler, til de har fått nok.

20 Og hun skyndte sig og tømte sin krukke i vanntrauet og løp atter til brønnen efter vann og lot alle hans kameler få drikke.

21 Og mannen så på henne og undret sig, men tidde stille for å få vite om Herren hadde latt hans reise lykkes eller ikke.

22 Da så kamelene hadde drukket, tok mannen en gullring som veide en halv sekel, og to armbånd som veide ti sekel gull, og la dem om hennes armer.

23 Og han sa: Hvem er du datter til? Kjære, si mig det! Er det rum nok i din fars hus, sa vi kan overnatte der.

24 Hun svarte: Jeg er datter til Betuel, som er sønn til Nakor og Milka.

25 sa hun til ham: Det er fullt op både av halm og fôr hos oss, og det er også rum til å overnatte.

26 Da bøide mannen sig ned og tilbad Herren

27 og sa: Lovet være Herren, min herre Abrahams Gud, som ikke har tatt sin miskunn og sin trofasthet fra min herre! Herren har ført mig på rette vei til min herres frender.

28 Men piken sprang hjem til sin mor og fortalte alt dette.

29 ebekka hadde en bror, som hette Laban; han sprang ut til mannen der ute ved kilden.

30 For da han så ringen og armbåndene som hans søster bar, og hørte sin søster ebekka si: Således talte mannen til mig, gikk han ut til mannen, og se, der stod han hos kamelene ved kilden.

31 og han sa: Kom inn, du Herrens velsignede! Hvorfor står du her ute? Jeg har jo gjort huset i stand, og der er rum for kamelene.

32 Så gikk mannen inn i huset og lesste av kamelene; og Laban gav kamelene halm og fôr og kom med vann til ham og de menn som var med ham, til å tvette føttene i.

33 Og de satte frem mat for ham; men han sa: Jeg vil ikke ete før jeg har båret frem mitt ærend. Og Laban sa: Tal!

34 Da sa han: Jeg er Abrahams tjener;

35 og Herren har storlig velsignet min herre, så han er blitt rik, og han har gitt ham småfe og storfe og sølv og gull og træler og trælkvinner og kameler og asener.

36 Og Sara, min herres hustru, fødte min herre en sønn på sine gamle dager; og ham har han gitt alt det han eier.

37 Og min herre lot mig sverge og sa: Du skal ikke la min sønn ta sig en hustru av døtrene til kana'anitterfolket, i hvis land jeg bor;

38 men du skal gå til min fars hus og til min slekt og hente en hustru til min sønn.

39 Da sa jeg til min herre: Men om nu kvinnen ikke vil følge mig?

40 Men han sa til mig: Herren, for hvis åsyn jeg har vandret, skal sende sin engel med dig og la din reise lykkes, sa du finner en hustru til min sønn av min slekt og av min fars hus.

41 Da skal du være løst fra din ed til mig, når du kommer til mitt folk; og vil de ikke gi dig henne, så er du også løst fra eden til mig.

42 kom jeg da idag til kilden, og jeg sa: Herre, min Herre Abrahams Gud! Å, om du vilde la denne min reise lykkes!

43 Se, nu står jeg her ved denne kilde; la det nu bli så at om en ung pike kommer ut for å hente vann, og jeg sier til henne: Kjære, la mig få litt vann av din krukke,

44 og hun da sier til mig: Drikk du, og jeg vil også hente vann til dine kameler - så er hun den kvinne som Herren har utsett for min herres sønn.

45 Før jeg hadde holdt op å tale således ved mig selv, se, da kom ebekka ut med sin krukke på skulderen, og hun gikk ned til kilden og øste op vann; da sa jeg til henne: Kjære, la mig få drikke!

46 Og hun skyndte sig og tok sin krukke ned og sa: Drikk, og jeg vil også la dine kamelerdrikke. Så drakk jeg, og hun lot også kamelene få drikke.

47 Og jeg spurte henne: Hvem er du datter til? Hun svarte: Jeg er datter til Betuel, som er sønn til Nakor og Milka. Da satte jeg ringen i hennes nese og armbåndene på hennes armer.

48 Og jeg bøide mig ned og tilbad Herren, og jeg lovet Herren, min herre Abrahams Gud, som hadde ledet mig på rette vei til å finne min herres brordatter til hustru for hans sønn.

49 Dersom I nu vil vise godhet og trofasthet mot min herre, da si mig det, og hvis ikke, da si mig det, så jeg kan vende mig til en annen kant, til høire eller til venstre.

50 Da svarte Laban og Betuel og sa: Dette kommer fra Herren; vi kan intet si dig, hverken ondt eller godt.

51 Se, der står ebekka; ta henne og dra bort og la din herres sønn få henne til hustru, som Herren har sagt!

52 Da Abrahams tjener hørte disse ord, bøide han sig til jorden for Herren.

53 Og tjeneren tok frem sølvsmykker og gullsmykker og klær og gav ebekka; og hennes bror og hennes mor gav han også kostelige gaver.

54 Så åt de og drakk, han og de menn som var med ham, og de blev der om natten. Men da de stod op om morgenen, sa han: La mig nu fare hjem til min herre!

55 Da sa hennes bror og hennes mor: La piken bli hos oss en tid, en ti dager eller så! Siden kan du reise.

56 Men han sa til dem: Hold mig ikke tilbake, nu da Herren har latt min reise lykkes! La mig få ta avsted, så jeg kan komme hjem til min herre!

57 Da sa de: La oss kalle på piken og spørre henne selv!

58 Så kalte de på ebekka og sa til henne: Vil du reise med denne mann? Hun svarte: Ja, det vil jeg. -

59 Så lot de ebekka, sin søster, og hennes fostermor og Abrahams tjener og hans menn reise.

60 Og de velsignet ebekka og sa til henne: Vår søster, bli til tusen ganger ti tusen, og måtte din ætt ta sine fienders porter i eie!

61 Og ebekka og hennes piker gjorde sig ferdig, og de satte sig på kamelene og fulgte med mannen og tjeneren tok ebekka med sig og drog avsted.

62 Isak var nettop kommet tilbake fra en vandring til brønnen Lakai o'i; for han bodde i sydlandet.

63 Og Isak gikk ved aftenstid ut på marken for å ha en stille stund og da han så op, fikk han se nogen kameler som kom gående.

64 Og da ebekka så op, fikk hun øie på Isak; og hun skyndte sig og steg ned av kamelen.

65 Og hun sa til tjeneren: Hvem er denne mann som kommer oss i møte på marken? Tjeneren svarte Det er min herre. Så tok hun sløret og tilhyllet sig.

66 Og tjeneren fortalte Isak alt det han hadde gjort.

67 Og Isak førte henne inn i sin mor Saras telt; han tok ebekka hjem, og hun blev hans hustru, og han hadde henne kjær. Så blev Isak trøstet i sorgen over sin mor.

   

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Arcana Coelestia #2851

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2851. And thy seed shall inherit the gate of thine enemies. That this signifies that charity and faith shall succeed in the place where evil and falsity were before, is evident from the signification of “inheriting,” as being to receive the Lord’s life (see n. 2658); here, to succeed in the place, because when charity and faith are in the place where evil and falsity were before, then the Lord’s life succeeds there; from the signification of “seed,” as being charity and faith (see n. 1025, 1447, 1610, 1941); from the signification of a “gate” (explained in what follows); and from the signification of “enemies,” as being evils and falsities, or what is the same, those who are in evil and falsity: in the internal sense of the Word these are signified by “enemies” and “foes.”

[2] As regards the signification of a “gate,” there are in general two gates with every man; the one opens toward hell, and is opened to the evils and falsities therefrom; in this gate are infernal genii and spirits; the other gate opens toward heaven, and is opened to good and the truths therefrom; in this gate are angels. There is thus a gate which leads to hell, and a gate which leads to heaven. The gate of hell is opened to those who are in evil and falsity, and only through chinks round about above does anything of the light from heaven enter, by means of which they are able to think and reason; but the gate of heaven is opened to those who are in good and the truth therefrom.

[3] For there are two ways which lead into man’s rational mind-a higher or internal one, through which good and truth from the Lord enter, and a lower or external one, through which evil and falsity come up from hell. The rational mind itself is in the middle, and to it these ways tend. That mind, from the goods and truths which are in it, is compared in the Word to a city, and is called a “city.” And because it is compared to a city, and is called a “city,” gates are attributed to it, and it is often described as being besieged and stormed by enemies, that is, by evil genii and spirits; and as being defended by angels from the Lord, that is by the Lord. The infernal genii and spirits, with their evils and falsities, cannot come further than to the lower or outer gate, and in no case into the city. If they could get into the city, or into the rational mind, all would be over with the man. But when they come so far as to seem to themselves to have taken that city by storm, it is then closed, so that good and truth no longer flow into it from heaven except as was said some little through chinks round about. From this it is that such persons no longer have anything of charity or anything of faith, but make good consist in evil, and truth in falsity. From this also it is that they are no longer truly rational, although they seem to themselves to be so (n. 1914, 1944). And it is from this that they are called dead men, although they believe that they are more alive than others (n. 81, 290 at the end). These things are so because the gate of heaven is closed to them. That it is closed to them manifestly appears and is perceived in the other life; as also on the other hand that the gate of heaven is open to those who are in good and truth.

[4] As regards the “gate of enemies” in particular, which is treated of in this verse, it is with man in his natural mind. When man is wholly natural, or not regenerate, evils and falsities occupy the gate; or what is the same, evil genii and spirits flow into it with cupidities of evil and persuasions of falsity (see n. 687, 697, 1692); but when man becomes spiritual, or is being regenerated, then the evils and falsities, or what is the same, the evil genii and spirits, are driven away from the gate, or from the mind; then goods and truths, or charity and faith, take their place; which things are signified by its being said, “thy seed shall inherit the gate of thine enemies.” This takes place in particular with every man when he is being regenerated; and in like manner in the other life with those who come into the Lord’s kingdom; and it also takes place in the general body, or in the church, which is composed of many.

[5] This was represented by the sons of Israel expelling the nations from the land of Canaan. The latter is meant in the literal sense where it is said, “thy seed shall inherit the gate of thine enemies;” but in the internal sense are signified the things which have been told. Hence in ancient times it became customary to speak thus when blessing those who were entering into marriage; as is also manifest from the benediction of Laban to his sister Rebekah, when she was going away betrothed to Isaac:

Our sister, be thou thousands of ten thousands, and let thy seed inherit the gate of those that hate thee (Genesis 24:60).

[6] That such things are signified in the Word by the “gate of enemies” or of “those that hate,” may be seen from the following passages.

In Isaiah:

I will kill thy root with famine, and I will slay them that remain of thee. Howl, O gate; cry, O city; thou art melted away, O Philistia, all of thee, for there cometh a smoke out of the north (Isaiah 14:30-31);

to “kill the root with famine, and to slay them that remain,” denotes to take away the goods and truths which had been stored up interiorly by the Lord. That “they that remain” mean these, may be seen above (n. 468, 530, 560-562, 661, 798, 1050, 1738, 1906, 2284). The “gate” denotes access to the interiors, or to the rational mind; the “city,” that mind, or what is the same, the goods and truths in it (n. 402, 2268, 2450, 2451, 2712); “Philistia” denotes the memory-knowledge of the knowledges of faith, or what is the same, those who are in the memory-knowledge of them, but not in the goods of faith (n. 1197, 1198); “a smoke out of the north” signifies that there is falsity from hell (that “smoke” is falsity from evil, may be seen above, n. 1861).

[7] In the same:

The city of emptiness shall be broken down, every house shall be shut up that no one may come in; there is a crying in the streets because of the wine; all gladness shall be desolated, the joy of the land shall be exiled, that which is left in the city shall be desolation, and the gate shall be smitten with devastation, for thus shall it be in the midst of the earth, among the people (Isaiah 24:10-13).

The “city of emptiness which shall be broken down” denotes the human mind as being deprived of truth; that “every house shall be shut up,” denotes being without good (that a “house” is good, may be seen above, n. 2233, 2234; the “crying in the streets because of the wine” denotes a state of falsity (that a “cry” is predicated of falsities, may be seen above, n. 2240; also that “wine” is truth, of which the cry is that there is none, n. 1071, 1798; that “streets” are what lead to truths, n. 2336); “gladness which is desolated” is predicated of truth; the “joy of the land which is exiled” is predicated of good; hence it is manifest what is signified by “that which is left in the city shall be desolation,” and by “the gate shall be smitten with devastation;” the gate is said to be “devastated” when nothing but evils and falsities reign.

[8] In Jeremiah:

The ways of Zion do mourn, because none come to the appointed feast; all her gates are desolate, her priests do sigh, her virgins are afflicted, and she herself is in bitterness; her adversaries have become the head, her enemies are secure, because Jehovah hath afflicted her for the multitude of her transgressions; her children are gone into captivity before the adversary (Lam. 1:4-5);

“the ways of Zion mourning” denotes there being no longer truths from good (that “ways” are truths, may be seen above, n. 189, 627, 2333); “all the gates being desolated” denotes that all the approaches are occupied by falsities; “the enemies having become the head” denotes that evils reign.

[9] In the same:

Jehovah hath made the rampart and the wall of the daughter of Zion to lament; they languish together; her gates are sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not; yea her prophets found no vision from Jehovah; all thine enemies have opened their mouth against thee; they hissed and gnashed the teeth; they said, We have swallowed her up; surely this is the day that we looked for; we have found, we have seen it (Lam. 2:8-9, 16);

“the gates sunk down into the earth” denotes the natural mind occupied by evils and falsities; “her king and her princes being among the nations” denotes that truths are immersed in evils (that a “king” is truth in general, may be seen above, n. 1672, 1728, 2015, 2069; also that “princes” are primary truths, n. 1482, 1089; and that “nations” are evils, n. 1259, 1260, 1849, 1868, 2588).

[10] In Moses:

A nation from far, from the end of the earth, shall straiten thee in all thy gates, in all thy land; thus shall thine enemy straiten thee (Deuteronomy 28:49, 52, 63).

This is among the curses which Moses foretold to the people if they should not remain in the precepts and statutes: a “nation from far from the end of the earth,” in the internal sense, denotes evils and falsities, or those who are in evil and falsity; to “besiege in all the gates” denotes cutting off all access to good and truth.

[11] In Nahum:

Behold, thy people in the midst of thee are women, the gates of thy land are set wide open to thine enemies, the fire hath devoured thy bars; draw thee water for the siege; strengthen thy fortresses; go into the clay and tread the mortar, make strong the brickkiln (Nahum 3:13-14);

“the gates of thy land being set wide open to thine enemies” denotes that evils occupy the place where there should be goods. In the book of Judges:

The highways ceased, and they walked through byways, they went through crooked ways, the villages ceased in Israel. He chose new gods; then was war against the gates; was there a shield seen or a spear in forty thousands of Israel? (Judg. 5:6-8).

The prophecy of Deborah and Barak; there being “war against the gates” denotes against goods and truths.

[12] In David:

They that dwell in the gate plot against me, they that drink strong drink sing songs (Psalms 69:12);

“they that dwell in the gate” denotes evils and falsities, and also the infernals.

In Ezekiel:

In the visions of God he brought me to the door of the inner gate that looketh toward the north. (He there saw the great abominations of the house of Israel.) He also brought me to the door of the gate of the house of Jehovah that looketh toward the north; he there also saw abominations (Ezekiel 8:6, 14-15);

“the door of the inner gate that looketh toward the north” denotes the place where interior falsities are; “the door of the gate of the house of Jehovah toward the north” denotes the place where interior evils are (that the falsities and evils are interior ones, and that it is an interior sphere in which such spirits and genii are, may be seen above, n. 2121-2124).

[13] In David:

Lo, sons are a possession of Jehovah, and the fruit of the womb is His reward; as arrows in the hand of a mighty man, so are sons of the youth. Happy is the man that hath filled his quiver with them; they shall not be ashamed, for they shall speak with the enemies in the gate (Psalms 127:3-5);

“to speak with the enemies in the gate” denotes to have no fear of evils and falsities, and thus not of hell.

In Isaiah:

In that day shall Jehovah Zebaoth be for a spirit of judgment to Him that sitteth in judgment, and for strength to them that turn back the battle to the gate; and these also are insane through wine, and through strong drink are gone astray (Isaiah 28:5-7).

In the same:

They shall be cut off that make men to sin by a word, and lay a snare for him that reproveth in the gate; and make the just to turn aside to a thing of naught (Isaiah 29:20-21).

In the same:

Elam bare the quiver in a chariot of a man, and horsemen; Kir uncovered the shield; and the choice of thy valleys was full of chariots and horsemen; placing they placed themselves at the gate, and he looked in that day to the armory of the house of the forest (Isaiah 22:6-8).

In Jeremiah:

Judah hath mourned, and the gates thereof languished; they have mourned to the earth, and the cry of Jerusalem is gone up; their nobles have sent their little ones to the waters; they came to the pits, they found no waters (Jeremiah 14:2-3).

In the same:

The elders have ceased from the gate, the young men from their music (Lam. 5:14).

[14] It may be seen from these passages what is signified by the “gate of enemies,” namely, that it is hell, or infernal spirits, who are continually attacking goods and truths. Their seat with man as before said is in his natural mind. But when a man is of such a character as to admit goods and truths, and thus angels, the infernal spirits are then driven away by the Lord from that seat; and on their being driven away, the gate of heaven or heaven itself is opened. This gate is also mentioned in the Word in various places; as in Isaiah:

A song in the land of Judah. We have a strong city, salvation will He appoint for walls and bulwarks; open ye the gates, and the righteous nation that keepeth fidelities shall enter in (Isaiah 26:1-2).

In the same:

Thus said Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open the doors before him, and the gates shall not be shut; I will go before thee, and will make the crooked places straight, and I will break in pieces the doors of brass, and cut in sunder the bars of iron (Isaiah 45:1-2).

In the same:

The sons of the stranger shall build up thy walls, and their kings shall minister unto thee; they shall open thy gates continually, they shall not be shut day nor night; violence shall no more be heard in thy land, wasting and destruction within thy borders; and thou shalt call thy walls salvation, and thy gates praise (Isaiah 60:10-11, 18).

In the same:

Go through, go through the gates; prepare ye the way for the people, level, make level the highway; say ye to the daughter of Zion, Behold thy salvation cometh (Isaiah 62:10-12).

In Micah:

They shall pass through the gate, and shall go out thereat, and their King shall pass on before them, and Jehovah in their beginning (Micah 2:13).

In David:

Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O ye gates; lift them up, ye everlasting doors (Psalms 24:7-10).

Praise Jehovah, O Jerusalem; praise thy God, O Zion: for He hath strengthened the bars of thy gates, He hath blessed thy children within thee (Psalms 147:12-13).

[15] From these passages it is manifest that the “gate of heaven” is where angels are with man, that is, where there is an influx of good and truth from the Lord; and thus that as before said there are two gates. Concerning these two gates the Lord speaks thus in Matthew:

Enter ye in by the strait gate; for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; because strait is the gate and narrow is the way that leadeth unto life, and few there be that find it (Matthew 7:12-14; Luke 13:23-24).

Moreover the gates to the New Jerusalem and the gates to the new temple are much treated of in Ezekiel, and also by John in Revelation, by which nothing else is meant than the entrances to heaven (see Ezekiel 40:6-49; 43:1-2, 4; 44:1-3; 46:1-9, 12; 48:31-34; Revelation 21:12-13, 21, 25; 22:14; Isaiah 54:11-12). Hence Jerusalem is called the “gate of the people” (Micah 1:9; Obad. verse 13).

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