Біблія

 

Genesis 30

Дослідження

   

1 Da akel så, at hun ikke fødte Jakob noget Barn, blev hun skinsyg på sin Søster og sagde til Jakob: "Skaf mig Børn, ellers dør jeg!"

2 Men Jakob blev vred på akel og sagde: "Er jeg i Guds Sted? Det er jo ham, der har nægtet dig Livsfrugt!"

3 sagde hun: "Der er min Trælkvinde Bilha; gå ind til hende, så hun kan føde på mine Knæ og jeg få Sønner ved hende!"

4 Og hun gav ham sin Trælkvinde Bilha til Hustru, og Jakob gik ind til hende.

5 Så blev Bilha frugtsommelig og fødte Jakob en Søn,

6 og akel sagde: "Gud har hjulpet mig til min et, han har hørt min øst og givet mig en Søn." Derfor gav hun ham Navnet Dan.

7 Siden blev akels Trælkvinde Bilha frugtsommelig igen og fødte Jakob en anden Søn;

8 og akel sagde: "Gudskampe har jeg kæmpet med min Søster og sejret." Derfor gav hun ham Navnet Naftali.

9 Men da Lea så, at hun ikke fik flere Børn, tog hun sin Trælkvinde Zilpa og gav Jakob hende til Hustru;

10 og da Leas Trælkvinde Zilpa fødte Jakob en Søn,

11 sagde Lea: "Hvilken Lykke!" Derfor gav hun ham Navnet Gad.

12 Siden fødte Leas Trælkvinde Zilpa Jakob en anden Søn;

13 og Lea sagde: "Held mig! Kvinderne vil prise mit Held!" Derfor gav hun ham Navnet Aser.

14 Men da uben engang i Hvedehøstens Tid gik på Marken, fandt han nogle Kærlighedsæbler og bragte dem til sin Moder Lea. Da sagde akel til Lea: "Giv mig nogle af din Søns Kærlighedsæbler!"

15 Lea svarede: "Er det ikke nok, at du har taget min Mand fra mig? Vil du nu også tage min Søns Kærlighedsæbler?" Men akel sagde: "Til Gengæld for din Søns Kærlighedsæbler må han ligge hos dig i Nat!"

16 Da så Jakob kom fra Marken om Aftenen, gik Lea ham i Møde og sagde: "kom ind til mig i Nat, thi jeg har købt dig for min Søns Kærlighedsæbler!" Og han lå hos hende den Nat.

17 Så bønhørte Gud Lea, og hun blev frugtsommelig og fødte Jakob en femte Søn;

18 og Lea sagde: "Gud har lønnet mig, fordi jeg gav min Mand min Trælkvinde." Derfor gav hun ham Navnet Issakar.

19 Siden blev Lea frugtsommelig igen og fødte Jakob en sjette Søn;

20 og Lea sagde: "Gud har givet mig en god Gave, nu vil min Mand blive hos mig, fordi jeg har født ham seks Sønner." Derfor gav hun ham Navnet Zebulon.

21 Siden fødte hun en Datter, som hun gav Navnet Dina.

22 Så kom Gud akel i Hu, og Gud bønhørte hende og åbnede hendes Moderliv,

23 så hun blev frugtsommelig og fødte en Søn; og hun sagde: "Gud har borttaget min Skændsel."

24 Derfor gav hun ham Navnet Josef; thi hun sagde: "HE EN give mig endnu en Søn!"

25 Da akel havde født Josef. sagde Jakob til Laban: "Lad mig fare, at jeg kan drage til min Hjemstavn og mit Land;

26 giv mig mine Hustruer og mine Børn som jeg har tjent dig for, og lad mig drage bort; du ved jo selv, hvorledes jeg har tjent dig!"

27 Men Laban svarede: "Måtte jeg have fundet Nåde for dine Øjne! Jeg har udfundet, at HE EN bar velsignet mig for din Skyld."

28 Og han sagde: "Bestem, hvad du vil have i Løn af mig, så vil jeg give dig den!"

29 sagde Jakob: "Du ved jo selv, hvorledes jeg har tjent dig, og hvad din Ejendom er blevet til under mine Hænder;

30 thi før jeg kom, ejede du kun lidet, men nu har du Overflod; HE EN har velsignet dig, hvor som helst jeg satte min Fod. Men når kan jeg komme til at gøre noget for mit eget Hus?"

31 Laban svarede: "Hvad skal jeg da give dig?" Da sagde Jakob: "Du skal ikke give mig noget; men hvis du går ind på, hvad jeg nu foreslår dig, vedbliver jeg at være Hyrde for dine Hjorde og vogte dem.

32 Jeg vil i Dag gå hele din Hjord igennem og udskille alle spættede og blakkede Dyr alle de sorte Får og de blakkede eller spættede Geder skal være min Løn;

33 i Morgen den Dag skal min etfærdighed vidne for mig: Når du kommer og syner den Hjord, der skal være min Løn, da er alle de" Geder, som ikke er spættede eller blakkede, og de Får, som ikke er sorte, stjålet af mig."

34 Laban svarede: "Vel, lad det blive, som du siger!"

35 Så udskilte han samme Dag de stribede og blakkede Bukke og de spættede og blakkede Geder, alle dem der havde hvide Pletter, og alle de sorte Får og overgav dem til sine Sønner,

36 og han lod der være tre Dagsrejser mellem dem og Jakob; og Jakob vogtede esten af Labans Hjord.

37 Men Jakob tog friske Grene af Hvidpopler, Mandeltræer og Plataner og afskrællede Barken således, at der kom hvide Striber på Grenene;

38 og de afskrællede Grene stillede han op i Trugene foran Dyrene, i Vandrenderne, hvor Dyrene kom hen og drak; og de parrede sig, når de kom for at drikke;

39 Dyrene parrede sig foran Grenene og fødte så stribet, spættet og blakket Afkom.

40 Og Lammene udskilte Jakob. Og han lod Dyrene vende Hovedet mod de stribede og alle de sorte dyr i Labans Hjord. På den Måde fik han sine egne Hjorde, som han ikke bragte sammen med Labans.

41 Og hver Gang de kraftige Dyr parrede sig, stillede Jakob Grenene op foran dem i Vandrenderne, for at de skulde parre sig foran Grenene;

42 men når det var de svage Dyr, stillede han dem ikke op; således kom de svage til at tilhøre Laban, de kraftige Jakob.

43 På den Måde blev Manden overmåde rig og fik Småkvæg i Mængde, Trælkvinder og Trælle, Kameler og Æsler.

   


The Project Gutenberg Association at Carnegie Mellon University

З творів Сведенборга

 

Arcana Coelestia #3854

Вивчіть цей уривок

  
/ 10837  
  

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  
  

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

З творів Сведенборга

 

Arcana Coelestia #2921

Вивчіть цей уривок

  
/ 10837  
  

2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

  
/ 10837  
  

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