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Genesis 24

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1 And Abraham was old and far advanced in age: and the LORD had blessed Abraham in all things.

2 And Abraham said to his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:

3 And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou wilt not take a wife for my son of the daughters of the Canaanites among whom I dwell:

4 But thou shalt go to my country, and to my kindred, and take a wife for my son Isaac.

5 And the servant said to him, It may be the woman will not be willing to follow me to this land: must I needs bring thy son again to the land from whence thou camest?

6 And Abraham said to him, Beware that thou bring not my son thither again.

7 The LORD God of heaven, who took me from my father's house, and from the land of my kindred, and who spoke to me, and who swore to me, saying, To thy seed I will give this land: he will send his angel before thee, and thou shalt take a wife for my son from thence.

8 And if the woman shall not be willing to follow thee, then thou shalt be clear from this my oath; only bring not my son thither again.

9 And the servant put his hand under the thigh of Abraham his master, and swore to him concerning that matter.

10 And the servant took ten camels, of the camels of his master, and departed; (for all the goods of his master were in his hands:) and he arose, and went to Mesopotamia, to the city of Nahor.

11 And he made his camels to kneel down without the city by a well of water, at the time of the evening, the time when women go out to draw water:

12 And he said, O LORD God of my master Abraham, I pray thee, prosper me this day, and show kindness to my master Abraham.

13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:

14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and by that shall I know that thou hast shown kindness to my master.

15 And it came to pass before he had done speaking, that behold, Rebekah came out, who was born to Bethuel son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water from thy pitcher.

18 And she said, Drink, my lord. And she hasted, and let down her pitcher upon her hand, and gave him Drink.

19 And when she had done giving him drink, she said, I will draw water for thy camels also, till they have done drinking.

20 And she hasted, and emptied her pitcher into the trough, and ran again to the well to draw water, and drew for all his camels.

21 And the man, wondering at her, held his peace, to know whether the LORD had made his journey prosperous, or not.

22 And it came to pass as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;

23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?

24 And she said to him, I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.

25 She said moreover to him, We have both straw and provender enough, and room to lodge in.

26 And the man bowed his head, and worshipped the LORD.

27 And he said, Blessed be the LORD God of my master Abraham, who hath not left my master destitute of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.

28 And the damsel ran, and told these things to her mother's house.

29 And Rebekah had a brother, and his name was Laban: and Laban ran out to the man, to the well.

30 And it came to pass when he saw the ear-ring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spoke the man to me; that he came to the man; and behold, he stood by the camels at the well.

31 And he said, Come in, thou blessed of the LORD; why standest thou without? for I have prepared the house, and room for the camels.

32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.

33 And there was set food before him to eat: but he said, I will not eat, until I have told my errand. And he said, Speak on.

34 And he said, I am Abraham's servant.

35 And the LORD hath blessed my master greatly, and he is become great: and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses.

36 And Sarah, my master's wife, bore a son to my master when she was old: and to him hath he given all that he hath.

37 And my master made me swear, saying, Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell:

38 But thou shalt go to my father's house, and to my kindred, and take a wife for my son.

39 And I said to my master, It may be the woman will not follow me.

40 And he said to me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house.

41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

42 And I came this day to the well, and said, O LORD God of my master Abraham, if now thou dost prosper my way which I go:

43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

44 And she saith to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath pointed out for my master's son.

45 And before I had done speaking in my heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down to the well, and drew water: and I said to her, Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels Drink also: so I drank, and she made the camels Drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bore to him: and I put the ear-ring upon her face, and the bracelets upon her hands.

48 And I bowed my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, who had led me in the right way to take my master's brother's daughter for his son.

49 And now if you will deal kindly and truly with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.

50 Then Laban and Bethuel answered, and said, The thing proceedeth from the LORD: we cannot speak to thee bad or good.

51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.

52 And it came to pass, that when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: He gave also to her brother and to her mother precious things.

54 And they ate and drank, he and the men that were with him, and tarried all night; and they rose in the morning, and he said, Send me away to my master.

55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.

56 And he said to them, Hinder me not, seeing the LORD hath prospered my way: send me away, that I may go to my master.

57 And they said, We will call the damsel, and inquire at her mouth.

58 And they called Rebekah, and said to her, Wilt thou go with this man? And she said, I will go.

59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.

60 And they blessed Rebekah, and said to her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those who hate them.

61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.

63 And Isaac went out to meditate in the field at evening: and he lifted up his eyes, and saw, and behold, the camels were coming.

64 And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel.

65 For she had said to the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail and covered herself.

66 And the servant told Isaac all things that he had done.

67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

   

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Arcana Coelestia #10483

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10483. And Moses stood in the gate of the camp. That this signifies where the opening to hell is, is evident from the representation of Moses, as being the internal (of which above, n. 10468); from the signification of “in the gate,” as being where there is an opening (of which below); and from the signification of “the camp,” as being hell (n. 10458). The reason why Moses stood in the gate of the camp, and did not enter into the camp itself, was in order that it might be represented that what is internal cannot enter into hell; for by Moses was represented what is internal, and by the camp was represented hell. For all who are in hell are in things external separate from what is internal, because they are in the loves of self and of the world, and therefore what is internal cannot enter there, because it is not received, but is at once rejected by some who are there; with some it is suffocated and extinguished; and with others it is perverted. Whether you say “what is internal,” or “heaven,” it is the same, because heaven is in what is internal; it is in the internal of the Word, and in the internal of the church and of worship; consequently it is in the internal of the man who is in celestial and spiritual love; that is, in love to the Lord and in charity toward the neighbor.

[2] It shall be briefly told what is this opening of hell which is signified by “the gate of this camp.” Every hell is closed round about; but is opened above according to necessity and need. This opening is into the world of spirits, which world is midway between heaven and hell, for there the hells terminate upward, and the heavens downward (n. 5852). It is said that they are opened according to necessity and need, because every man has with him spirits from hell and angels from heaven. The spirits from hell are in his bodily and worldly loves, and the angels from heaven are in his heavenly and spiritual loves, for without the presence of spirits no man can possibly live. If spirits were removed from him, he would fall down as dead as a stone. Consequently in order that man may have life according to his loves, the hells are of necessity opened, and according to need, and from them such spirits come forth to him as are in similar loves.

[3] This opening is what is meant by “the gate of hell,” and such openings it has sometimes been granted me to see. The gates are guarded by the Lord by means of angels, to prevent more spirits coming forth than is needful. From this it is evident what is signified in the Word by “the gates of hell,” and by “the gates of enemies,” as in Matthew:

Jesus said unto Peter, Upon this rock I will build My church; and the gates of hell shall not prevail against it (Matthew 16:18);

“the gates of hell not prevailing” denotes that the hells will not dare to go forth and destroy the truths of faith; “the rock upon which the church is built” denotes faith from the Lord in the Lord, which faith is the faith of charity, because charity is in this faith and thus is one with it. (That a “rock” denotes this faith may be seen in the preface to the twenty-second chapter of Genesis, and also in n. 8581 (2760), 10438; and that real faith is charity, in n. 654, 1162, 1176, 1608, 2228, 2343, 2349, 2419, 2839, 3324, 4368, 6348, 7039, 7623-7627, 7752-7762, 8530, 9154, 9224, 9783)

[4] The like is also signified by the words:

Thy seed shall inherit the gate of thine enemies (Genesis 22:17; 24:60);

“to inherit the gate of enemies” denotes to destroy the evils and falsities which are from hell; and this was also represented by the driving out and destruction of the nations in the land of Canaan; for the nations there represented evils and falsities which are from hell (see n. 1573, 1574, 1868, 4818, 6306, 8054, 8317, 9320, 9327). Also in David:

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

Happy is the man that hath filled his quiver; they shall not be ashamed, for they shall speak with the enemies in the gate (Psalms 127:5).

[5] But in a good sense “gates” denote an opening into heaven, as in David:

Lift up your head, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in (Psalms 24:7-10).

Moreover by “gates” in the Word is signified entrance into heaven and into the church by means of truth and good; and also the influx of truth and good with man.

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

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Arcana Coelestia #3324

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3324. And Jacob said. That this signifies the doctrine of truth, is evident from the representation of Jacob, as being the doctrine of natural truth (n. 3305); or what is the same, those who are in the doctrine of truth. In these verses down to the end of this chapter to the end, the subject treated of is the right of priority, as to whether it is of truth or of good; or what is the same, whether it is of the doctrine of truth or of the life of good; or what is still the same, whether it is of faith insofar as this is truth of doctrine, or whether it is of charity insofar as this is good of life. When man draws a conclusion from natural perception, he believes that faith, insofar as it is truth of doctrine, is prior to charity insofar as this is good of life, because he perceives how the truth of doctrine enters, but not how the good of life; for the former enters by an external, that is, a sensuous way, while the latter enters by an internal way; and also because he cannot know otherwise than that as truth teaches what is good, it is prior to good; and also because the reformation of man is effected through truth and according to truth, insomuch that man is perfected as to good in proportion to the amount of truth that can be conjoined with it, consequently good is perfected through truth; and what is more, because man can be in truth, and think and speak from it, and this with apparent zeal, although he is not at the same time in good; yea, he may even from truth be confident of his salvation. These and many other considerations lead man to suppose, when judging from the sensuous and natural man, that the truth which is of faith is prior to the good which is of charity; but all these are reasonings from fallacies, based on the appearance to the sensuous and natural man.

[2] The good itself which is of life is prior; the good which is of life being the very ground in which truths are to be sown; and such as is the ground, such is the reception of the seeds, that is, of the truths of faith. Truths may indeed be first stored up in the memory, like seeds in a granary, or with birds in their crops; but they do not belong to the man unless the ground is prepared; and such as is the ground, that is, such as is the good, such is their germination and fructification. But see on this subject what has been already shown in many places, which will be here cited in order that it may be known what good is and what truth, and that the priority belongs to good and not to truth:

[3] Why there is no distinctive idea as between good and truth (n. 2507). That good flows in by an internal way unknown to man, while truth is procured by an external way known to man (n. 3030, 3098). That truths are vessels recipient of good (n. 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318). That good acknowledges its truth, with which it may be conjoined (n. 3101, 3102, 3179); and that most exquisite exploration is made and precaution taken lest falsity be conjoined with good, and truth with evil (n. 3033, 3101, 3102). That good makes for itself the truth with which it may be conjoined, because it does not acknowledge anything as truth except that which agrees with it (n. 3161). That truth is nothing else than that which is from good (n. 2434).

[4] That truth is the form of good (n. 3049). That truth has in itself an image of good; and in good the very effigy of itself from which it exists (n. 3180). That the seed which is truth is rooted in the good which is of charity (n. 880). That faith is impossible except in its life, that is, in love and charity (379, 389, 654, 724, 1608, 2343, 2349). That from love and charity man can look to the truths which pertain to the doctrinal things of faith, but not the reverse; and that to look from faith, and not from love and charity, is to look behind one’s self, and to turn back (n. 2454). That truth is made alive in accordance with the good of each person, thus in accordance with the state of innocence and charity in man (n. 1776, 3111). That the truths of faith can be received only by those who are in good (n. 2343, 2349). That they who are in no charity cannot acknowledge the Lord, thus not any truth of faith; and that if they profess such acknowledgment, it is something external without an internal, or is from hypocrisy (n. 2354). That there is no faith where there is no charity (n. 654, 1162, 1176, 2429). That wisdom, intelligence, and memory-knowledge are the sons of charity (n. 1226). That the angels are in intelligence and wisdom because they are in love (n. 2500, 2572).

[5] That angelic life consists in the goods of charity, and that the angels are forms of charity (n. 454, 553). That love to the Lord is a “likeness” of Him, and charity toward the neighbor an “image” of Him (n. 1013). That through love to the Lord the angels perceive whatever is of faith (n. 202). That nothing lives except love and affection (n. 1589). That they who have mutual love, or charity, have the Lord’s life (n. 1799, 1803). That love to the Lord and the neighbor is heaven itself (n. 1802, 1824, 2057, 2130-2131). That the presence of the Lord is according to the state of love and charity (n. 904). That all the commandments of the Decalogue, and all things of faith, are in charity (n. 1121, 1798). That knowledge of the doctrinal things of faith effects nothing unless the man has charity, for doctrinal things look to charity as their end (n. 2049, 2116). That neither the acknowledgment of truth, nor faith, is possible unless the man is in good (n. 2261). That the holy of worship is according to the quality and quantity of the truth of faith implanted in charity (n. 2190).

[6] That there is no salvation by faith, but by the life of faith, which is charity (n. 2228, 2261). That the heavenly kingdom is given to those who have the faith of charity (n. 1608). That in heaven all are regarded from their charity and the derivative faith (n. 1258). That none are admitted into heaven except by willing good from the heart (n. 2401). That they are saved who are in faith, provided that in their faith there is good (n. 2261, 2442). That the faith which has not been implanted in the good of life altogether perishes in the other life (n. 2228). That if the faith of thought were saving, all would be brought into heaven; but because the life opposes they cannot be brought in (n. 2363). That they who hold as a principle that faith alone saves, contaminate truths by the falsity of this principle (n. 2383, 2385). That the fruit of faith is good work, good work is charity, charity is love to the Lord, love to the Lord is the the Lord, (n. 1873). That the fruits of faith are fruits of the good which is of love and charity (n. 3146).

[7] That the trust or confidence which is said to be saving faith is not possible except with those who are in the good of life (n. 2982). That good is the life of truth (n. 1589). When it is that truths are said to have gained life (n. 1928). That good from the Lord flows into truths of every kind, but it is of the greatest importance that they should be genuine truths (n. 2531). That good and truth from the Lord flow in just in proportion as that which is evil and false is removed (n. 2411, 3142, 3147). That good cannot flow into truth so long as the man is in evil (n. 2388). That truth is not truth until it is accepted by good (n. 2429). That there is a marriage of good and of truth in things all and each (n. 2173, 2503, 2507). That the affection of good is of life, and the affection of truth is for the sake of life (n. 2455). That truth tends to good, and proceeds from good (n. 2063).

[8] That by influx truths are called forth out of the natural man, elevated, and implanted in good in the rational man (n. 3085, 3086). That when truth is conjoined with a man, it is appropriated to him (n. 3108). That in order that truth may be conjoined with good, there must be consent by the understanding and by the will, and when by the will, then conjunction takes place (n. 3157, 3158). That the rational as to truth is acquired by means of knowledges; and that truths are appropriated when they are conjoined with good; and that they are then of the will, and for the sake of life (n. 3161). That truth is not at once initiated and conjoined with good, but during the whole life, and also afterwards (n. 3200). That as light without heat produces nothing, so the truth of faith produces nothing without the good of love (n. 3146). What the idea of truth without good is; and what its light is in the other life (n. 2228). That faith separated is like the light of winter; and faith from charity like the light of spring (n. 2231). That they who in act separate truth, which is faith, from charity, cannot have conscience (n. 1076, 1077). The reason why men have separated faith from charity, and have declared that faith saves (n. 2231).

[9] That during man’s regeneration the Lord insinuates good into the truths that are in him (n. 2183, 2189). That man is not regenerated by means of truth, but by means of good (n. 989, 2146, 2183, 2189, 2697). That during man’s regeneration the Lord goes to meet and fills with the good of charity the truths that are in him (n. 2063). That they who are in the good of life, and not in the truth of faith, as is the case with Gentiles and infants, receive the truths of faith in the other life, and are regenerated (n. 989); concerning the Gentiles (n. 932, 1032, 2049, 2284, 2589-2604); concerning infants (n. 2290-2293, 2302-2304). That man is regenerated by means of the affection of truth; and that when he is regenerated he acts from the affection of good (n. 1904). That in one about to be regenerated the seed can take root only in good (n. 880, 989). That the light of a regenerate man is from charity not from faith 1 (n. 854). That the same truths in one person may be true, in another less true, and in others may even be falsities, and that this is according to the good which is of the life (n. 2439). What the difference is between the good of infancy, the good of ignorance, and the good of intelligence (n. 2280). Who can come into the knowledges of truth and into faith, and who cannot (n. 2689).

[10] That the church is not a church unless the truths of doctrine are implanted in the good of life (n. 3310). That what is doctrinal does not make the church, but charity (n. 809, 916, 1798, 1799, 1834, 1844). That the doctrinal things of a church are nothing, unless its members live according to them (n. 1515). That the doctrine of faith is the doctrine of charity (n. 2571). That the church is from charity, and not from faith separated (n. 916). That everyone may know from charity whether he has the internal of worship (n. 1102, 1151, 1153). That the church of the Lord throughout the world is everywhere various as to truths, but that it is one through charity (n. 3267). That the church would be one if all had charity, even though its members differed as to ritual and doctrinal matters (n. 809, 1285, 1316, 1798, 1799, 1834, 1844). That out of many would be made one church, if all accounted charity and not faith as being that which is essential of the church (n. 2982). That there are two kinds of doctrinal things, the doctrinal things of charity and the doctrinal things of faith; and that in the Ancient Church there were the doctrinal things of charity, which at this day are among the things that are lost (n. 2417).

[11] In what ignorance of truth they are who are not in the doctrinal things of charity (n. 2435). And whereas at this day faith is made the essential of the church, men do not even see, nor attend to the things the Lord so often said concerning love and charity (n. 1017, 2373). That the good which is of love to the Lord and of charity toward the neighbor, is superior and prior to the truth which is of faith; and not the reverse (n. 363, 364).

Footnotes:

1. The phrase “not from faith” is missing from the text, but is present in the Latin.

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