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Genesis第24章

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1 Now Abraham was old and far on in years: and the Lord had given him everything in full measure.

2 And Abraham said to his chief servant, the manager of all his property, Come now, put your hand under my leg:

3 And take an oath by the Lord, the God of heaven and the God of the earth, that you will not get a wife for my son Isaac from the daughters of the Canaanites among whom I am living;

4 But that you will go into my country and to my relations and get a wife there for my son Isaac.

5 And the servant said, If by chance the woman will not come with me into this land, am I to take your son back again to the land from which you came?

6 And Abraham said, Take care that you do not let my son go back to that land.

7 The Lord God of heaven, who took me from my father's house and from the land of my birth, and made an oath to me, saying, To your seed I will give this land: he will send his angel before you and give you a wife for my son in that land.

8 And if the woman will not come with you, then you are free from this oath; only do not take my son back there.

9 And the servant put his hand under Abraham's leg, and gave him his oath about this thing.

10 And the servant took ten of his master's camels, and all sorts of good things of his master's, and went to Mesopotamia, to the town of Nahor.

11 And he made the camels take their rest outside the town by the water-spring in the evening, at the time when the women came to get water.

12 And he said, O Lord, the God of my master Abraham, let me do well in what I have undertaken this day, and give your mercy to my master Abraham.

13 See, I am waiting here by the water-spring; and the daughters of the town are coming out to get water:

14 Now, may the girl to whom I say, Let down your vessel and give me a drink, and who says in answer, Here is a drink for you and let me give water to your camels: may she be the one marked out by you for your servant Isaac: so may I be certain that you have been good to my master Abraham.

15 And even before his words were ended, Rebekah, the daughter of Bethuel, the son of Milcah, who was the wife of Nahor, Abraham's brother, came out with her water-vessel on her arm.

16 She was a very beautiful girl, a virgin, who had never been touched by a man: and she went down to the spring to get water in her vessel.

17 And the servant came running to her and said, Give me a little water from your vessel.

18 And she said, Take a drink, my lord: and quickly letting down her vessel onto her hand, she gave him a drink.

19 And having done so, she said, I will get water for your camels till they have had enough.

20 And after putting the water from her vessel into the animals' drinking-place, she went quickly back to the spring and got water for all the camels.

21 And the man, looking at her, said nothing, waiting to see if the Lord had given his journey a good outcome.

22 And when the camels had had enough, the man took a gold nose-ring, half a shekel in weight, and two ornaments for her arms of ten shekels weight of gold;

23 And said to her, Whose daughter are you? is there room in your father's house for us?

24 And she said to him, I am the daughter of Bethuel, the son of Milcah, Nahor's wife.

25 And she said, We have a great store of dry grass and cattle-food, and there is room for you.

26 And with bent head the man gave worship to the Lord;

27 And said, Praise be to the Lord, the God of my master Abraham, who has given a sign that he is good and true to my master, by guiding me straight to the house of my master's family.

28 So the girl went running and took the news of these things to her mother's house

29 Now Rebekah had a brother named Laban, and he came out quickly to the man at the water-spring.

30 And when he saw the nose-ring and the ornaments on his sister's hands, and when she gave him word of what the man had said to her, then he went out to the man who was waiting with the camels by the water-spring.

31 And he said to him, Come in, you on whom is the blessing of the Lord; why are you waiting outside? for I have made the house ready for you, and a place for the camels.

32 Then the man came into the house, and Laban took their cords off the camels and gave them dry grass and food, and he gave to him and the men who were with him water for washing their feet.

33 And meat was put before him, but he said, I will not take food till I have made my business clear to you. And they said, Do so.

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

35 The Lord has given my master every blessing, and he has become great: he has given him flocks and herds and silver and gold, and men-servants and women-servants and camels and asses.

36 And when Sarah, my master's wife, was old, she gave birth to a son, to whom he has given all he has.

37 And my master made me take an oath, saying, Do not get a wife for my son from the daughters of the Canaanites among whom I am living;

38 But go to my father's house and to my relations for a wife for my son.

39 And I said to my master, What if the woman will not come with me?

40 And he said, The Lord, whom I have ever kept before me, will send his angel with you, who will make it possible for you to get a wife for my son from my relations and my father's house;

41 And you will be free from your oath to me when you come to my people; and if they will not give her to you, you will be free from your oath.

42 And I came today to the water-spring, and I said, O Lord, the God of my master Abraham, if it is your purpose to give a good outcome to my journey,

43 Let it come about that, while I am waiting here by the water-spring, if a girl comes to get water and I say to her, Give me a little water from your vessel, and she says,

44 Take a drink, and I will get water for your camels; let her be the woman marked out by the Lord for my master's son.

45 And even while I was saying this to myself, Rebekah came out with her vessel on her arm; and she went down to the spring to get water; and I said to her, Give me a drink.

46 And straight away she took down her vessel from her arm, and said, Take a drink, and I will get water for your camels.

47 And questioning her, I said, Whose daughter are you? And she said, The daughter of Bethuel, the son of Nahor, and Milcah his wife. Then I put the ring on her nose and the ornaments on her hands.

48 And with bent head I gave worship and praise to the Lord, the God of my master Abraham, by whom I had been guided in the right way, to get the daughter of my master's brother for his son.

49 And now, say if you will do what is good and right for my master or not, in order that it may be clear to me what I have to do.

50 Then Laban and Bethuel said in answer, This is the Lord's doing: it is not for us to say Yes or No to you.

51 See, here is Rebekah: take her and go, and let her be your master's son's wife, as the Lord has said.

52 And at these words, Abraham's servant went down on his face and gave praise to the Lord.

53 Then he took jewels of silver and jewels of gold and fair robes and gave them to Rebekah: and he gave things of value to her mother and her brother.

54 Then he and the men who were with him had food and drink, and took their rest there that night; and in the morning he got up, and said, Let me now go back to my master.

55 But her brother and her mother said, Let the girl be with us a week or ten days, and then she may go.

56 And he said, Do not keep me; the Lord has given a good outcome to my journey; let me now go back to my master.

57 And they said, We will send for the girl, and let her make the decision.

58 And they sent for Rebekah and said to her, Are you ready to go with this man? And she said, I am ready.

59 So they sent their sister Rebekah and her servant with Abraham's servant and his men.

60 And they gave Rebekah their blessing, saying, O sister, may you be the mother of thousands and ten thousands; and may your seed overcome all those who make war against them.

61 So Rebekah and her servant-women went with the man, seated on the camels; and so the servant took Rebekah and went on his way.

62 Now Isaac had come through the waste land to Beer-lahai-roi; for he was living in the South.

63 And when the evening was near, he went wandering out into the fields, and lifting up his eyes he saw camels coming.

64 And when Rebekah, looking up, saw Isaac, she got down from her camel,

65 And said to the servant, Who is that man coming to us through the field? And the servant said, It is my master: then she took her veil, covering her face with it.

66 Then the servant gave Isaac the story of all he had done.

67 And Isaac took Rebekah into his tent and she became his wife; and in his love for her, Isaac was comforted after his father's death.

   

来自斯威登堡的著作

 

Arcana Coelestia#10222

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10222. 'A shekel is twenty obols' means all the components of good. This is clear from the meaning of 'twenty' likewise as all, and as remnants of good, and also what is holy. For its meaning as all and consequently what is complete, see 9641; remnants of good, 2280; and what is holy, 4759, 7842, 7903. For when 'twenty' has regard to the Lord it means His Proprium, which is Holiness itself, 4176. From all this it is evident why a shekel should consist of twenty gerahs or obols and why it was called the shekel of holiness, as it is in the present verse and elsewhere, such as Leviticus 27:3; Numbers 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16. The fact that a shekel was a weight both of silver and of gold, see Genesis 24:22; Exodus 38:24; Ezekiel 4:10; 45:12.

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

来自斯威登堡的著作

 

Arcana Coelestia#2280

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2280. That 'perhaps twenty will be found there' means even if there is no existence of conflict but good is nevertheless present is clear from the meaning of 'twenty'. As all the numbers mentioned in the Word mean real things and states, as stated and shown in various places already, see 2252, so also does 'twenty'; and what twenty means becomes clear from how it may be obtained, namely from twice ten. In the Word ten, as also tenths, means remnants, and by these are meant everything good and true which the Lord instills into a person from earliest childhood through to the final period of life. Such remnants are referred to in the verse that follows this. Twice ten, or two tens, that is, twenty, is similar in meaning to ten, but to a higher degree, namely that of good.

[2] Three kinds of goods are meant by 'remnants' - those instilled in earliest childhood, those instilled when want of knowledge is still present, and those instilled when intelligence is present. The goods of earliest childhood are those instilled into a person from birth up to the age when he starts to be taught and to know something. The goods received when want of knowledge is still present are instilled when he is being taught and starting to know something. The goods that come with intelligence are instilled when he is able to reflect on what good is and what truth is. Good instilled in earliest childhood is received up to his tenth year.

[3] Good instilled when want of knowledge is still present is instilled from then until his twentieth year; and from this year the person starts to become rational and to have the ability to reflect on good and truth, and to acquire the good received when intelligence is present. The good instilled when want of knowledge is still present is that which is meant by 'twenty', because those with whom merely that good exists do not enter into any temptation. For no one undergoes temptation until he is able to reflect on and to perceive in his own way what good and truth are. Those who have acquired goods by means of temptations were the subject in the two verses previous to this, while in the present verse the subject is those who do not undergo temptations but who nevertheless possess good.

[4] It is because these who possess the good called 'good instilled during want of knowledge' are meant by 'twenty' that all those who had come out of Egypt were included in the census - from 'a son of twenty years and over', and who, as it is stated, were every one 'going into the army'- by whom were meant those whose good was no longer merely that instilled during want of knowledge, referred to in Numbers 1:20, 24, 26, 28, 30, 32, 34, 38, 40, 42, 45; 26:4. It is also said that all who were over twenty years of age died in the wilderness, Numbers 14:29; 32:10-11, because evil could be attributed to them, and because they represented those who yield in temptations. Also the value set for a male who was between five years of age and twenty years was twenty sheckels, Leviticus 27:5, whereas a different value was set for one between twenty years old and sixty, namely fifty shekels, Leviticus 27:3.

[5] As regards the nature of these different kinds of goods - those instilled in earliest childhood, those when want of knowledge is still present, and those when intelligence is present - the last of these is the best, since it is an attribute of wisdom. The good which precedes it, namely that instilled during want of knowledge, is indeed good, but because it has only a small amount of intelligence within it, it cannot be called the good of wisdom. The good that belongs to earliest childhood is indeed in itself good, but it is nevertheless less good than the other two kinds, because it has not as yet had any truth of intelligence allied to it, and so has not become in any way the good of wisdom, but is merely a plane enabling it to become such. Cognitions of truth and good are what enable a person to be wise in the way possible to man. Earliest childhood itself, by which is meant innocence, does not belong to earliest childhood but to wisdom, as may become clearer from what will be stated at the end of this chapter about young children in the next life.

[6] In this verse 'twenty' means no other kind of good, as has been stated, than the good that belongs to not knowing. This good is a characteristic not only, as has been stated, of those under twenty years of age but also of all with whom the good of charity exists but who at the same time have no knowledge of truth. The latter consists of those inside the Church with whom the good of charity exists but who, for whatever reason, do not know what the truth of faith is - as is the case with the majority of those who think about God with reverence and think what is good about the neighbor - and also of all those outside the Church called gentiles who in a similar way lead lives abiding in the good of charity. Though the truths of faith do not exist with such persons outside the Church and inside it, nevertheless because good does so, they have the capacity, no less than young children do, to receive the truths of faith. For the understanding part of their mind has not yet been corrupted by false assumptions nor has the will part been so confirmed by a life of evil, for they do not know what falsity and evil are. Furthermore the life of charity is of such a nature that the falsity and evil that go with want of knowledge can be turned without difficulty towards what is true and good. This is not so in the case of those who have confirmed themselves in things contrary to the truth and who at the same time have led a life immersed in things contrary to good.

[7] In other places in the Word 'two-tenths' means good, both celestial and spiritual. Celestial good and spiritual good derived from this are meant by the two-tenths from which each loaf of the shewbread or of the Presence was made, Leviticus 24:5, while spiritual good was meant by the two-tenths constituting the minchah that accompanied the sacrifice of a ram, Numbers 15:6; 28:12, 20, 28; 29:3, 9, 14. These matters will in the Lord's Divine mercy be dealt with elsewhere.

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