圣经文本

 

Genesis第31章

学习

   

1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory.

2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.

3 And Jehovah said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

4 And Jacob sent and called Rachel and Leah to the field unto his flock,

5 and said unto them, I see your father's countenance, that it is not toward me as beforetime; but the God of my father hath been with me.

6 And ye know that will all my power I have served your father.

7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.

8 If he said thus, The speckled shall be thy wages; then all the flock bare speckled: and if he said thus, The ringstreaked shall be thy wages; then bare all the flock ringstreaked.

9 Thus God hath taken away the cattle of your father, and given them to me.

10 And it came to pass at the time that the flock conceive, that I lifted up mine eyes, and saw in a dream, and, behold, the he-goats which leaped upon the flock were ringstreaked, speckled, and grizzled.

11 And the angel of God said unto me in the dream, Jacob: and I said, Here am I.

12 And he said, Lift up now thine eyes, and see, all the he-goats which leap upon the flock are ringstreaked, speckled, and grizzled: for I have seen all that Laban doeth unto thee.

13 I am the God of Beth-el, where thou anointedst a pillar, where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy nativity.

14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house?

15 Are we not accounted by him as foreigners? for he hath sold us, and hath also quite devoured our money.

16 For all the riches which God hath taken away from our father, that is ours and our children's: now then, whatsoever God hath said unto thee, do.

17 Then Jacob rose up, and set his sons and his wives upon the camels;

18 and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father unto the land of Canaan.

19 Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father's.

20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.

21 So he fled with all that he had; and he rose up, and passed over the River, and set his face toward the mountain of Gilead.

22 And it was told Laban on the third day that Jacob was fled.

23 And he took his brethren with him, and pursued after him seven days' journey; and he overtook him in the mountain of Gilead.

24 And God came to Laban the Syrian in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad.

25 And Laban came up with Jacob. Now Jacob had pitched his tent in the mountain: and Laban with his brethren encamped in the mountain of Gilead.

26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword?

27 Wherefore didst thou flee secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp;

28 and didst not suffer me to kiss my sons and my daughters? now hast thou done foolishly.

29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad.

30 And now, [though] thou wouldest needs be gone, because thou sore longedst after thy father's house, [yet] wherefore hast thou stolen my gods?

31 And Jacob answered and said to Laban, Because I was afraid: for I said, Lest thou shouldest take thy daughters from me by force.

32 With whomsoever thou findest thy gods, he shall not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

33 And Laban went into Jacob's tent, and into Leah's tent, and into the tent of the two maid-servants; but he found them not. And he went out of Leah's tent, and entered into Rachel's tent.

34 Now Rachel had taken the teraphim, and put them in the camel's saddle, and sat upon them. And Laban felt about all the tent, but found them not.

35 And she said to her father, Let not my lord be angry that I cannot rise up before thee; for the manner of women is upon me. And he searched, but found not the teraphim.

36 And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast hotly pursued after me?

37 Whereas thou hast felt about all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us two.

38 These twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flocks have I not eaten.

39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night.

40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes.

41 These twenty years have I been in thy house; I served thee fourteen years for thy two daughters, and six years for thy flock: and thou hast changed my wages ten times.

42 Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight.

43 And Laban answered and said unto Jacob, The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children whom they have borne?

44 And now come, let us make a covenant, I and thou; and let it be for a witness between me and thee.

45 And Jacob took a stone, and set it up for a pillar.

46 And Jacob said unto his brethren, Gather stones; and they took stones, and made a heap: and they did eat there by the heap.

47 And Laban called it Jegar-saha-dutha: but Jacob called it Galeed.

48 And Laban said, This heap is witness between me and thee this day. Therefore was the name of it called Galeed:

49 and Mizpah, for he said, Jehovah watch between me and thee, when we are absent one from another.

50 If thou shalt afflict my daughters, and if thou shalt take wives besides my daughters, no man is with us; see, God is witness betwixt me and thee.

51 And Laban said to Jacob, Behold this heap, and behold the pillar, which I have set betwixt me and thee.

52 This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the Fear of his father Isaac.

54 And Jacob offered a sacrifice in the mountain, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mountain.

55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed and returned unto his place.

   

来自斯威登堡的著作

 

Arcana Coelestia#4159

学习本章节

  
/10837  
  

4159. 'And she said to her father' means to good. This is clear from the meaning of 'father' as good, dealt with in 3703, and from the representation of Laban, to whom 'father' refers here, as intermediate good, dealt with already.

  
/10837  
  

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

来自斯威登堡的著作

 

Arcana Coelestia#2831

学习本章节

  
/10837  
  

2831. 'Behind [him] caught in a thicket' means entangled in natural knowledge. This is clear from the meaning here of 'caught in' as being entangled in, and from the meaning of 'a thicket' or fan entanglement' as factual knowledge, to be dealt with in what follows. Those who are spiritual are caught and entangled in natural knowledge as regards truths of faith for the following reasons: Those who are spiritual do not possess the perception of good and truth as those who are celestial do. Instead of perception they have conscience, which is formed from the goods and truths of faith which from early childhood they have taken in from parents and teachers, and after that from the doctrine of the faith into which they were born. The only way that those who do not possess the perception of good and truth can receive confirmation is from facts. Everyone forms some concept for himself regarding the things he has learned, and also regarding the goods and truths of faith. Without that nothing remains in the memory except as an empty vessel. Details that serve to confirm - derived from other cognitions, and even from factual knowledge - are added to and fill in the concept. The concept itself confirmed by many details not only causes itself to be fixed in the memory, from which it may be called forth into thought, but also enables faith to be instilled into it.

[2] As regards perception in general, since few know what perception is, this must be stated here. There is the perception of what is good and true in things that are celestial and spiritual; there is the perception of what is just and fair in public life; and there is the perception of what is honourable in private life. As regards the perception of what is good and true in celestial and spiritual things, this is the perception which the more interior angels possess from the Lord. It was also the perception which members of the Most Ancient Church possessed, and it is the perception which celestial people possess, who are moved by love to the Lord. These people know in an instant from a certain inner awareness whether a thing is good and whether it is true, for the Lord instills it into them because they are joined by love to Him. But spiritual people do not possess such perception of what is good and true in celestial and spiritual things. Instead of perception they have conscience which dictates. Conscience however, as has been stated, is formed from cognitions of good and truth which they have taken in from parents and teachers and later on from their own devotion to doctrine and the Word. And on these cognitions they pin their faith, even though these may not be goods and truths to any great extent. This being so, people can have a conscience that is derived from any variety of doctrine; even gentiles possess something not unlike conscience, derived from their own form of religion.

[3] The fact that those who are spiritual have no perception of the good and truth of faith but say and believe to be true that which they have learned and grasped becomes quite clear from the consideration that everyone calls his own tenets the truth - heretics more than others - and from the consideration that they are unable to see, let alone acknowledge, the truth itself, even though thousands of things might declare it. Let everyone search within himself to see whether he is able to perceive from any other source whether a thing is true, and whether when that which is absolutely true is made plain to him he still does not acknowledge it. Take for example someone who makes faith and not love the essential of salvation. Even if all the things were read out to him which the Lord spoke regarding love and charity, see 2371, and even if he knew from the Word that all the Law and all the Prophets hung on love to the Lord and charity towards the neighbour, he would still persist in the idea of faith and would say that this alone was what saved. It is altogether different in the case of those who possess celestial and spiritual perception.

[4] But as regards the perception of what is just and fair in public life, those in the world who are rational possess this, together with the perception of what is honourable in private life. So far as these two types of perception are concerned, one person differs from the next; but this in no sense implies that such persons possess the perception of the good and truth of faith, since this kind of perception is higher or more interior and flows in from the Lord by way of the inmost part of the rational.

[5] A further reason why spiritual people do not possess a perception of the good and truth of faith is that good and truth are not implanted in the will part of their minds, as in the case of celestial people, but in the understanding part; see 863, 875, 927, 1023, 1043, 1044, 2256. This is why spiritual people are not able to enter the first region of the light that celestial people dwell in, 2718, but in comparison with them are in obscurity, 1043, 2708, 2715. The fact that those who are spiritual are entangled in natural knowledge as regards truths of faith follows from this.

[6] As regards 'a thicket' or 'an entanglement' in the internal sense meaning natural knowledge, that is, factual knowledge such as becomes fixed in the exterior memory, this may also be seen from other places in the Word: in Ezekiel,

Behold, Asshur was a cedar in Lebanon, beautiful in its boughs, and a forest shade, and lofty in height, and its trunk among entangled boughs. Ezekiel 31:3.

This refers to 'Egypt', which is knowledge, 1164, 1165, 1186, 1462. 'Asshur' stands for the rational, 119, 1186, which in the Word is also 'a cedar', and 'Lebanon' as well. 'Among entangled boughs' stands for among facts, for the human rational is based on the facts known to it which it commands.

[7] In the same prophet,

Thus said the Lord Jehovih, Because you are exalted in height, and he has set his trunk up among entangled boughs, and his heart has become lifted up in his height, foreigners, the violent of the nations, will cut him down and cast him out. Ezekiel 31:10, 12.

This refers to Egypt. 'Setting his trunk among entangled boughs' stands for sticking to facts and looking at spiritual, celestial, and Divine things, from them as the standpoint. In the same prophet,

This is in order that none of all the trees by the waters may exalt themselves in their height, and set their trunk up among entangled boughs, and that none of all that drink water may reach above them in their height, for they will all be given over to death, to the lower earth in the midst of the sons of men, to those going down to the pit. Ezekiel 31:14.

This refers to those who wish by means of reasonings based on factual knowledge to penetrate the mysteries of faith; these become totally blind, see 215, 232, 233, 1072, 1911, 2196, 2203, 2568, 2588. Reasoning based on facts is the meaning of 'setting their trunk up among entangled boughs'. In the same prophet,

It had strong shoots as sceptres for those who have dominion, and its height rose up above among entangled boughs. Ezekiel 19:11.

Here the meaning is similar.

[8] In the same prophet,

The slain of Israel in the midst of their idols, around their altars, and under every green tree, and under every entangled oak. Ezekiel 6:13.

This refers to the kind of worship which people invent for themselves who have faith in themselves, and so in those things which they hatch out from their factual knowledge. 'An entangled oak' stands for facts as they exist in that particular state, 'oaks' meaning perceptions arising out of facts, see 1442, 1443, 2144. The same feature occurs elsewhere in the same prophet,

They looked at every high hill and every entangled tree, and there they offered their sacrifices. Ezekiel 20:28.

'Entangled tree' stands for things which are not dictated by the Word but by a person's own factual knowledge. The fact that worship used to take place in groves and depended for its meaning on the nature of the trees, see 2722.

[9] In Isaiah,

For wickedness will burn like a fire, it will consume brier and thorn, and will kindle the entangled boughs of the wood. Isaiah 9:18.

'Brier and thorn' stands for falsity and evil desire, 'the entangled boughs of the wood' for facts. In the same prophet,

Jehovah Zebaoth will hew down the entangled boughs of the wood with an axe, and Lebanon will fall by a majestic one. Isaiah 10:34.

'The entangled boughs of the wood' stands for facts, 'Lebanon' for rational concepts. In Jeremiah,

Raise a standard towards Zion, for I am bringing evil from the north, and a great destruction. A lion has risen up from his thicket, and a destroyer of nations has set out and come from his place to make your land a waste. Your cities will be destroyed, and left without inhabitants. Jeremiah 4:6-7.

'From his thicket' stands for from factual knowledge, and that which 'rises up' from this and enters into Divine arcana 'makes the land a waste', that is, lays waste the Church.

[10] The reason why in the Word facts are called 'thickets' is that facts are by nature like thickets, especially when the desires of self-love and love of the world, and false assumptions, exert an influence on them. Celestial and spiritual love is a love which arranges into order the facts that belong to the external memory, whereas self-love and love of the world disrupt that order and bring confusion to everything there. These are matters of which man is not aware because he takes that to be order which in fact is perverted order, that to be good which in fact is evil, and that to be truth which in fact is falsity; therefore those things are 'in a thicket'. He is also unaware of these matters because the things that belong to the external memory where facts reside are - in comparison with those that belong to the internal memory, where rational concepts reside - in a thicket, or in some gloomy woodland. How shadowy, gloomy, and darkened it is there in comparison, nobody can know as long as he lives in the body, for during that time he imagines that all wisdom and intelligence arise from facts; but he will know it in the next life when he has entered the things that belong to the internal memory. In the external memory which is proper to man during his life in the world nothing is more lacking than the light of wisdom and intelligence. But that everything there is by comparison dark, disordered, and entangled, see 2469-2494.

  
/10837  
  

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