Bibeln

 

Бытие 24

Studie

   

1 Авраамъ былъ уже старъ и въ лјтахъ преклонныхъ. Іегова благословилъ Авраама всјмъ.

2 И сказалъ Авраамъ рабу своему, старшему въ домј его, управлявшему всјмъ, что у него было: положи руку твою подъ стегно мое,

3 и клянись мнј Іеговою, Богомъ небесь и Богомъ земли, что ты не возмешь сыну моему жены изъ дочерей Хананеевъ, среди которыхъ я живу;

4 но пойдешь въ землю мою, на родину мою, взять жену сыну моему Исааку.

5 Рабъ сказалъ ему: можетъ быть, не захочетъ женщина идти со мною въ эту землю; долженъ ли я возвратить сына твоего въ землю, изъ которой ты вышелъ?

6 Авраамъ сказалъ ему: берегись, не возвращай сына моего туда.

7 Іегова, Богъ небесъ, Который взялъ меня изъ дома отца моего, и изъ земли рожденія моего, Который објщался мнј, и Который клялся мнј, говоря: потомству твоему дамъ сію землю, Онъ пошлетъ Ангела Своего предъ лицемъ твоимъ, и ты возмешь жену сыну моему оттуда.

8 Если не захочетъ женщина идти съ тобою, ты будешь свободенъ отъ клятвы моей сей; только сына моего не возвращай туда.

9 Тогда рабъ положилъ руку свою подъ стегно Авраама, господина своего, и клялся ему въ семъ.

10 Потомъ рабъ взялъ изъ верблюдовъ господина своего десять верблюдовъ и пошелъ; въ рукахъ у него были также всякія сокровища господина его; онъ всталъ, и пошелъ въ Месопотамію, въ городъ Нахоровъ.

11 И остановилъ верблюдовъ внј города, у источника водъ, подъ вечеръ, въ такое время, когда выходятъ женщины черпать воду.

12 И сказалъ: Іегова, Боже господина моего Авраама! пошли ее сегодня на встрјчу мнј, и сотвори милость съ господиномъ моимъ Авраамомъ.

13 Вотъ, я стою у источника водъ, и дочери жителей города выходятъ черпать воду:

14 итакъ сдјлай, чтобы дјвица, которой я скажу: наклони ведро свое, я напьюсь, и которая скажетъ: пей, я напою и верблюдовъ твоихъ, была та, которую ты указуешь рабу Твоему Исааку; посему узнаю я, что ты творишь милость съ господиномъ моимъ.

15 Еще не окончилъ онъ словъ сихъ, какъ вышла Ревекка, которая родилась отъ Ваѕуила, сына Милки, жены Нахора, брата Авраамова. На плечј ея было ведро.

16 Она была дјвица прекраснаа видомъ, дјва, которой не позналъ мужъ. Она сошла къ источнику, наполнила ведро свое и пошла вверхъ.

17 Тогда рабъ побјжалъ на встрјчу ей, и сказалъ: дай мнј испить немного воды изъ ведра твоего.

18 Она сказала: пей, господинъ мой; и тотчасъ опустила ведро свое на руку свою и напоила его.

19 И когда напоила его, то сказала: я стану черпать и верблюдамъ твоимъ, нока напьются.

20 И тотчасъ вылила ведро свое въ пойло, и побјжала опять къ колодезю почерпнуть, и начерпала всјмъ верблюдамъ его.

21 Онъ смотрјлъ на нее съ изумленіемъ, въ молчаніи, желая уразумјть, благословилъ ли Іегова путь его или нјтъ.

22 Когда же верблюды перестали пить; тогда онъ взялъ золотое кольцо, вјсомъ въ полсикля, и два запястья на руки ей, вјсомъ въ десять сиклей золота;

23 и сказалъ: чья ты дочь? скажи мнј; есть ли въ домј отца твоего мјсто намъ ночевать?

24 Она отвјчала ему: я дочь Ваѕуила, сына Милки, котораго она родила Нахору.

25 Притомъ сказала ему: у насъ много и соломы, и корму; и естъ мјсто для ночлега.

26 Тогда онъ падши поклонился Іеговј,

27 и сказалъ: благословенъ Іегова, Богъ господина моего Авраама, Который не оставилъ господина моего милостію Своею и истиною Своею! Іегова прямымъ путемъ привелъ меня въ домъ родственниковъ господина моего.

28 Дјвица же побјжала, и разсказала о семъ приключеніи въ домј матери своей.

29 У Ревекки былъ братъ, именемъ Лаванъ. Лаванъ побјжалъ къ оному человјку за городъ къ источнику.

30 Какъ скоро онъ увидјлъ кольцо и запястья на рукахъ у сестры своей, и услышалъ слова Ревекки, сестры своей, которая говорила: вотъ что сказалъ мнј этотъ человјкъ; то пришелъ къ сему человјку, и нашелъ его стоящимъ съ верблюдами у источника,

31 и сказалъ: войди благословенный Іеговою; что тебј стоять на полј? Я приготовилъ домъ, и мјсто верблюдамъ.

32 Онъ вошелъ въ домъ, и Лаванъ разсјдлалъ верблюдовъ, и далъ соломы и корму верблюдамъ, и воды умыть ноги ему и людямъ, которые были съ нимъ.

33 Потомъ предложена ему пища; но онъ сказалъ: не стану јсть, пока не скажу, что я сказать долженъ. Лаванъ сказалъ: говори!

34 Онъ сказалъ: я рабъ Авраамовъ.

35 Іегова весьма благословилъ господина моего, такъ что онъ сдјлался великимъ; ибо Онъ далъ ему овецъ и воловъ, серебра и золота, рабовъ и рабынь, верблюдовъ и ословъ.

36 Сарра, жена господина моего, уже состарјвшись, родила господину моему сына, которому онъ и отдалъ все, что у него было.

37 И взялъ съ меня клятву господинъ мой, сказавъ: не бери жены сыну моему изъ дочерей Хананеевъ, въ землј которыхъ я живу;

38 а поди въ домъ отца моего, и къ племени моему, взять жену сыну моему.

39 Когда же я сказалъ господину моему: можетъ быть, не пойдетъ женщина со мною;

40 то онъ сказалъ мнј: Іегова, предъ лицемъ Котораго я хожу, пошлетъ съ тобою Ангела Своего, и благословитъ путь твой, и ты возмешь жену сыну моему изъ племени моего, и изъ дома отца моего.

41 Тогда будешь ты свободенъ отъ клятвы моей, когда сходишь къ родственникамъ моимъ; если они не дадутъ тебј, то будешь свободенъ оть клятвы моей.

42 Итакъ я нынј пришелъ къ источнику, и сказалъ: Іегова, Боже господина моего Авраама! если есть благословеніе Твое надъ путемъ моимъ, который я совершаю;

43 то, вотъ, я стою у источника водъ; сдјлай же, чтобы дјвица, которая выйдетъ почерпнуть воды и которой я скажу: дай мнј испить немного воды изъ ведра твоего,

44 и которая скажетъ мнј: и ты пей, и верблюдамъ твоимъ я начерпаю, была та жена, которую Іегова указуетъ сыну господина моего.

45 Еще не окончилъ я словъ сихъ въ сердцј моемъ. какъ вышла Ревекка, съ ведромъ на плечј, и сошла къ источнику и почерпнула; тогда я сказалъ ей: напой меня.

46 Она тотчасъ опустила съ себя ведро свое, и сказала: пей; я напою и верблюдовъ твоихъ. Итакъ я пилъ, и верблюдовъ она напоила.

47 И когда я спросилъ ее и сказалъ: чья ты дочь? она сказала: дочь Ваѕуила, сына Нахорова, котораго родила ему Милка. Тогда я вдјлъ кольцо въ ноздри ея, и запястья надјлъ на руки ея.

48 И падши поклонился Іеговј, и благословилъ Іегову, Бога господина моего Авраама, Который прямымъ путемъ привелъ меня, чтобы дочь брата господина моего взять за сына его.

49 Итакъ теперь, если вы намјрены сотворить милость и истину съ господиномъ моимъ, скажите мнј; и если нјтъ, скажите мнј, чтобы мнј обратиться или направо, или налјво.

50 Лаванъ и Ваѕуилъ сказали въ отвјтъ: отъ Іеговы происходятъ дјло сіе; мы не можемъ сказать тебј вопреки ни худаго, ни добраго.

51 Вотъ Ревекка предъ тобою; возми и поди; да будетъ она женою сыну господина твоего, какъ сказалъ Іегова.

52 Когда рабъ Авраамовъ услышалъ слова ихъ: то поклонился Іеговј до земли.

53 И вынулъ рабъ серебрянныя вещи, и золотыя вещи, и одежды, и далъ Ревеккј; также и брату ея, и матери ея далъ богатые дары.

54 По семъ онъ, и люди бывшіе съ нимъ, јли и пили, и ночевали. И когда встали по утру: то онъ сказалъ: отпустите меня къ господину моему.

55 Но братъ ея и ея мать сказали: пусть побудетъ съ нами дјвица дней хотя десять; потомъ пойдешь.

56 Онъ сказалъ имъ: не удерживайте меня, ибо Іегова благословилъ путь мой; отпустите меня, и я пойду къ господину моему.

57 Они сказали: призовемъ дјвицу, и спросимъ, что она скажетъ.

58 И призвали Ревекку, и сказали ей: пойдешь ли съ симъ человјкомъ? Она отвјчала: пойду.

59 Итакъ отпустили Ревекку сестру свою, и кормилицу ея, и раба Авраамова, и людей его.

60 И благословили Ревекку, и сказали ей: Сестра наша! да родятся отъ тебя тысячи тысячъ, И да владјетъ потомство твое жилищами враговъ своихъ!

61 И встала Ревекка, и рабыня ея, и сјли на верблюдовъ, я појхали за тјмъ человјкомъ. Такимъ образомъ рабъ взялъ Ревекку, и пошелъ.

62 Между тјмъ Исаакъ шелъ изъ Беэр-лахай-рои; ибо жилъ онъ въ землј полуденной.

63 При наступленіи вечера, Исаакъ вышелъ въ поле для размышленія; и возвелъ очи свои, и видитъ: вотъ, идутъ верблюды.

64 Ревекка возвела очи свои, и, увидя Исаака, соскочила съ верблюда,

65 и сказала рабу: кто зтотъ человјкъ, идущій по полю на встрјчу намъ? рабъ отвјчалъ: зто господинъ мой. Тогда она взяла покрывало, и покрылась.

66 Рабъ же разсказалъ Исааку все, что сдјлалъ.

67 И ввелъ ее Исаакъ въ шатеръ Сарры, матери своей; и взялъ Ревекку, и она сдјлалась ему женою, и онъ возлюбилъ ее; и утјшился Исаакъ въ печали по матери своей.

   

Från Swedenborgs verk

 

Arcana Coelestia #3061

Studera detta avsnitt

  
/ 10837  
  

3061. Jehovah God of my lord Abraham. That this signifies of the Divine Itself which is the Father, with the Divine Human which is the Son (that is, communication), is evident from what has been so often said and shown above, namely, that “Jehovah God” is the Divine Itself of the Lord, which is called the “Father;” and that by Abraham is represented His Divine Human (n. 2833, 2836). It may be seen above, that in the Word of the Old Testament “Jehovah” is the Lord Himself (n. 1736, 1815, 2921); and that the Most Ancient Church before the flood and the Ancient Church after the flood understood by “Jehovah” no other than the the Lord, (n. 1343, 1676, 1990, 2016, 3035). Also that in the Lord is the Trinity-the Divine Itself, the Divine Human, and the proceeding Divine Holy-and these are a one (n. 1999, 2149, 2156, 2288, 2329, 2447). That all the Trinity in the Lord is Jehovah (n. 2156, 2329); and that each and all things in the Lord are Jehovah (n. 1902, 1921). That the Lord is one with the Father, and that no other is understood in heaven by the Father (n. 14, 15, 1725, 1729, 1733, 1815, 2005, 2018, 2025, 2803, 3038). That the Lord is the universal heaven, for He is the all there; and that from Him is the all of innocence, of peace, of love, of charity, of mercy, of conjugial love; and all good and truth. That Moses and the Prophets, thus the Word in every particular, is concerning Him; and that all the rites of the church represented Him (n. 2751). That the Lord as to the Divine Human is called the “Son” (n. 2628). That the Divine Human of the Lord was not only conceived, but was also born of His Divine Essence, which is Jehovah (n. 2798); and that thereby the Lord as to the Human was made Jehovah, and Life of Himself (n. 1603, 1737).

[2] That the Lord was from eternity, is plainly evident from the Word (see n. 2803), although He was afterwards born in time; for He spoke by Moses and the Prophets; He likewise had appeared to many, and it is there said that He was Jehovah. But this deepest of arcana could be revealed to none but those who are in Divine perception, thus to scarcely any but the men of the Most Ancient Church, who were celestial and in this perception. From these I have heard that Jehovah Himself was the Lord as to the Divine Human when He descended into heaven and flowed in through heaven; for heaven represents one man as to all his members, and is therefore also called the Grand Man (n. 684, 1276, 2996, 2998, 3021). The Divine Itself in heaven, that is, in the Grand Man, was the Divine Human, and was Jehovah Himself thus clothed with the Human.

[3] But when mankind became such that the Divine Itself, clothed as the Divine Human, could no longer affect them (that is, when Jehovah could no longer come to man, because man had so far removed himself), then Jehovah, who is the Lord as to the Divine Essence, descended and took upon Himself a Human, by conception Divine, and by birth from a virgin such as is that of another man; but this He expelled, and by Divine means made Divine the Human that was born, from which proceeds all the Holy. Thus the Divine Human became an essence by itself which fills the universal heaven, and which also makes it possible for those to be saved who could not be saved before. This then is the Lord, who as to the Divine Human is alone Man, and from whom man has it that he is man (n. 49, 288, 477, 565, 1894).

  
/ 10837  
  

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

Från Swedenborgs verk

 

Arcana Coelestia #1025

Studera detta avsnitt

  
/ 10837  
  

1025. And with your seed after you. That this signifies those who are being created anew, is evident from the signification of “seed” and also from what follows. From the signification of “seed” inasmuch as “seed” signifies in the literal sense posterity, but in the internal sense faith; and since, as has been often said, there is no faith except where there is charity, it is charity itself which is meant in the internal sense by “seed.” From what follows it is evident that not only the man who is within the church is meant, but also the man who is without the church, thus the whole human race. Wherever there is charity, even among nations most remote from the church, there is “seed” for heavenly seed is charity. No man can do anything of good from himself, but all good is from the Lord. The good which the Gentiles do is also from the Lord, of whom, by the Divine mercy of the Lord, hereafter. That the “seed of God” is faith, has been shown before n. 255). By faith there, and elsewhere, is meant the charity from which is faith; for there is no other faith that is faith, than the faith of charity.

[2] It is the same also in other places in the Word where “seed” is named, as the “seed of Abraham, of Isaac, and of Jacob” by which is signified love or charity. For Abraham represented the celestial love, and Isaac the spiritual love, which are of the internal man. Jacob represented the same, but that of the external man. It is so not only in the prophetic, but also in the historic parts of the Word. The history in the Word is not perceived in heaven, but what is signified by it. The Word was written not only for man, but also for angels. When man reads the Word and takes from it nothing but the literal sense, angels then take not the literal, but the internal sense. The material, worldly, and corporeal ideas which man has when he reads the Word, become with angels spiritual and heavenly ideas-as when man reads about Abraham, Isaac, and Jacob, the angels do not think at all of Abraham, Isaac, and Jacob, but of what is represented and thus signified by them.

[3] So with Noah, Shem, Ham, and Japheth, the angels do not know of these persons, nor perceive anything else than the Ancient Church; and the interior angels do not even perceive the church, but the faith of that church, and according to the connection the state of the things treated of. Thus when “seed” is mentioned in the Word (as here the seed of Noah, that a covenant was made with them and with their seed after them), angels do not perceive such a posterity; for there was no Noah, but the Ancient Church was so called; and by “seed” angels understand charity, which was the essential of the faith of that church. And again when in the history of Abraham, Isaac, and Jacob their “seed” is spoken of, angels never understand the posterity of these men, but all in the universe, both in the church and out of it, in whom there is heavenly seed, or charity; and the interior angels perceive love itself—abstractedly—which is heavenly seed.

[4] That by “seed” is signified love, and also everyone in whom there is love, is evident from the following passages in Genesis:

And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land (Genesis 12:7);

and again:

All the land which thou seest, to thee will I give it, and to thy seed, forever; and I will make thy seed as the dust of the earth (Genesis 13:15-16).

Those who are in the sense of the letter do not apprehend anything else than that by “seed” is meant the posterity of Abram, and by this “land” the land of Canaan, especially as this land was given to his posterity. But those who are in the internal sense, as is the whole heaven, by the “seed of Abram” perceive nothing else than love; by the “land of Canaan” nothing else than the kingdom of the Lord in the heavens and on the earth; and in the land’s being given them they perceive nothing but its representation, of which, by the Divine mercy of the Lord, elsewhere. And again it is said of Abram:

Jehovah led him forth abroad, and said, Look up now toward heaven, and number the stars, if thou be able to number them; and He said unto him, So shall thy seed be (Genesis 15:15).Here likewise Abram is named because he represented love, or saving faith; and by his “seed” no other posterity is meant, in the internal sense, than all in the universe who have love.

[5] Again:

And I will establish My covenant between Me and thee and thy seed after thee, and I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be to them for God; this is My covenant, which thou shalt keep, between Me and you and thy seed after thee, that every male be circumcised unto you (Genesis 17:7-8, 10).

Here “establishing His covenant” likewise signifies the conjunction of the Lord with men throughout the universe by love, which love was represented by Abram. From this it is evident what is signified by his “seed” namely, all in the universe who have love. The covenant here treated of was circumcision, by which is never understood in heaven circumcision of the flesh, but circumcision of the heart, which those have who have love. Circumcision was a representative of regeneration by love, as is clearly explained in Moses:

And Jehovah thy God will circumcise thine heart, and the heart of thy seed, to love Jehovah thy God with all thy heart, and with all thy soul, that thou mayest live (Deuteronomy 30:6), from which it is evident what circumcision is in the internal sense; and therefore wherever circumcision is mentioned, nothing else is meant than love and charity, and the life therefrom.

[6] That by the “seed of Abraham” all in the universe who have love are signified, is evident also from the words of the Lord to Abraham and to Isaac. To Abraham, after he was willing to sacrifice Isaac as commanded, the Lord said:

In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the seashore; and thy seed shall inherit the gate of thine enemies; and in thy seed shall all the nations of the earth be blessed (Genesis 22:17-18), where it is plainly evident that by “seed” is meant all in the universe who have love.

[7] As Abraham represented celestial love, as already said, so Isaac represented spiritual love; and therefore by the “seed of Isaac” nothing else is signified than every man in whom there is spiritual love, or charity. Of him it is said:

Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I sware unto Abraham thy father; and I will multiply thy seed as the stars of the heavens, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed (Genesis 26:3-4, 24), where it is manifest that all nations are meant who are in charity. Celestial love was represented by Abraham as the father of the spiritual love that was represented by Isaac; for the spiritual is born of the celestial, as shown above.

[8] As Jacob represented the externals of the church, which come forth from the internals, and thus all things springing in the external man from love and charity, by his “seed” is signified all in the universe who have external worship in which is internal, and who do works of charity in which there is charity from the Lord. Of this “seed” it was said to Jacob after he had seen the ladder in his dream:

I am Jehovah, the God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and in thee and in thy seed shall all the families of the ground be blessed (Genesis 28:13-14; 32:12; 48:4).

[9] That such is the signification of “seed” is evident from the passages of the Word cited above n. 255); and also from the following.

In Isaiah:

But thou, Israel, My servant, Jacob whom I have chosen, the seed of Abraham, My friend (Isaiah 41:8), where the subject is the regeneration of man; and, as is often the case, a distinction is made between Israel and Jacob, and by “Israel” is signified the internal spiritual church, by “Jacob” the externals of the same church, and both are called the “seed of Abraham” that is, of the celestial church, because the celestial, spiritual, and natural follow one another in succession.

In Jeremiah:

I had planted thee a wholly noble vine, a seed of truth; how then art thou turned into the degenerate ones of a strange vine unto Me? (Jeremiah 2:21).

This is said of the spiritual church, which is a “noble vine” whose charity, or faith of charity, is called a “seed of truth.”

[10] Again:

As the army of the heavens cannot be numbered, neither the sand of the sea measured, so will I multiply the seed of David My servant, and the Levites that minister unto Me (Jeremiah 33:22), where “seed” plainly denotes heavenly seed, for by David is signified the Lord. That the seed of David was not as the army of the heavens that cannot be numbered, neither as the sand of the sea that cannot be measured, is known to everyone.

Again:

Behold, the days come, saith Jehovah, that I will raise unto David a righteous offshoot, and He shall reign as king and shall act intelligently, and shall do judgment and righteousness in the land; in His days Judah shall be saved, and Israel shall dwell confidently; and this is His name whereby He shall be called, Jehovah our righteousness; therefore behold the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the sons of Israel out of the land of Egypt but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country (Jeremiah 23:5-8).

Here things very different from those appearing in the letter are signified. David is not meant by “David” nor Judah by “Judah” nor Israel by “Israel;” but by “David” is signified the Lord, by “Judah” what is celestial, by “Israel” what is spiritual; and therefore by “the seed of Israel” those who have charity, or the faith of charity.

[11] In David:

Ye that fear Jehovah, praise Him; all ye the seed of Jacob, glorify Him; and stand in awe of Him, all ye the seed of Israel (Psalms 22:23), where by “the seed of Israel” no other seed is meant than the spiritual church.

In Isaiah:

A seed of holiness is the stock thereof (Isaiah 6:13), meaning remains which are holy, because they are the Lord’s.

Again:

I will bring forth a seed out of Jacob, and out of Judah a possessor of My mountains; and Mine elect shall possess it, and My servants shall dwell there (Isaiah 65:9), where the celestial church, external and internal, is treated of.

Again:

They shall not generate for trouble; for they are the seed of the blessed of Jehovah, and their offspring with them (Isaiah 65:23),

where the subject is the new heavens and the new earth, or the kingdom of the Lord. Those who are therein, being “generated” from love, or regenerated, are called the “seed of the blessed of Jehovah.”

  
/ 10837  
  

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