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創世記第33章

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1 雅各舉目觀,見以掃來了,後頭跟著,他就把孩子們分開交給利亞、拉結,和兩個使女,

2 並且叫兩個使女和他們的孩子在前頭,利亞和他的孩子在後頭,拉結和約瑟在儘後頭。

3 他自己在他們前頭過去,一連次俯伏在才就哥哥

4 以掃跑來迎接他,將他抱住,又摟著他的頸項,與他親嘴,兩個人就哭了。

5 以掃舉目見婦人孩子,就:這些?和你同行的是誰呢?雅各:這些孩子是施恩給你的僕人的

6 於是兩個使女和他們的孩子前來下拜;

7 利亞和他的孩子也前來下拜;隨約瑟和拉結也前來下拜。

8 以掃:我所遇見的這些群畜是甚麼意思呢?雅各:是要在我面前蒙恩的。

9 以掃兄弟阿,我的已經夠了,你的仍歸你罷!

10 雅各:不然,我若在你眼前蒙恩,就求你從我裡收下這禮物;因為我見了你的面,如同見了的面,並且你容納了我。

11 求你收下我帶來給你的禮物;因為恩待我,使我充足。雅各再三地求他,他才收下了。

12 以掃我們可以起身前往,我在你前頭走。

13 雅各對他:我知道孩子們年幼嬌嫩,牛也正在乳養的時候,若是催趕一天畜都必死了

14 求我僕人前頭走,我要量著在我面前群畜和孩子的力量慢慢地前行,直走到西珥我那裡。

15 以掃:容我把跟隨我的人留幾個在你這裡。雅各:何必呢?只要在我眼前蒙恩就是了。

16 於是,以掃當日起行,回往西珥去了。

17 雅各就往疏割去,在那裡為自己蓋造房屋,又為牲畜搭棚;因此那地方疏割(就是棚的意思)。

18 雅各從巴旦亞蘭回的時候,平平安安到了迦南示劍城,在城東支搭帳棚,

19 就用一塊銀子向示劍的父親、哈抹的子孫買了支帳棚的那塊地,

20 在那裡築了一座,起名伊利伊羅伊以色列(就是神、以色列神的意思)。

   

来自斯威登堡的著作

 

Arcana Coelestia#4352

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4352. 'And fell on his neck' means a second joining together involving everything included within that universal embodiment of truth. This is clear from the meaning of 'falling on the neck' as a closer joining together since it is a closer kind of embrace. Furthermore 'the neck' in the internal sense means the influx and communication of interior things with exterior, and therefore means a joining together of them, see 3542, 3603. The reason why this is a joining together of everything - or with everything - within that universal embodiment of truth is that Jacob, to whom 'his' refers here, means the universal embodiment of every kind of truth, 4346.

[2] The joining together of good and truths within the natural is described here, and the nature of that joining together is as follows: Good flows by way of the internal man into the external man, where it joins itself to the truths which have been introduced by way of the external man. For the good which flows in by way of the internal man is the good of love; indeed no good exists, spiritual or celestial, which is not the good of love. Love is the source of such good and the reason why it is called good with man. It is the actual love present within good and going with good that effects any joining together. Unless love were present within and at hand no joining together would ever be possible, for love is nothing other than a spiritual joining together since it is love that brings it about. This love comes from nowhere else than the Lord, for He is the fountain and source of all celestial and spiritual love, and therefore of all good which flows from that love. That love is twofold, celestial and spiritual. Celestial love is love to the Lord, while spiritual love is love to the neighbour and is called charity. These are the kinds of love from which all celestial or spiritual good is derived and which join themselves to truths which are called the truths of faith. For the truths of faith regarded without love are mere sounds devoid of any life; but through love, and so through being joined to the good of love, they receive life. From this it becomes clear that no measure of faith at all exists except with those who have the good of love in them, and that faith exists insofar as love is present.

[3] And since no measure of faith at all exists except with those who have the good of love within them, neither therefore does any confidence or trust exist with them. With people other than those who have love and charity, trust or confidence which is called the trust or confidence of faith is either spurious or else the kind that can exist even with devil-spirits when subject to fear or to anguish, or else to false persuasion resulting from self-love and love of the world. However, even though at the present day faith without the good works of charity has been made the bringer of salvation, people in a remote way still see that the truths of faith have no power to save because those truths are known also by the evil. Therefore they recognize confidence or trust, to which they give the name faith. They call it faith without being aware of what it really is, or that such is possible even with the evil, or that no spiritual confidence exists if it does not flow in by way of the good of love and charity. They are unaware of the fact that such spiritual confidence does not flow in when a person is subject to fear or anguish, or to false persuasion resulting from self-love and love of the world, but when he is in a state of freedom. Nor are they aware that spiritual confidence does not exist in people other than those with whom good has been joined to truths and become deeply rooted during the course of their lives prior to this, and so does not exist in cases of illness, misfortune, danger to life, or when death is at hand. If this confidence or trust which shows itself in a case of compulsion could save a person, then every mortal human being would be saved, for every one is brought with ease to that confidence; indeed there are none to whom the Lord - who desires the salvation of all - would not grant it. But regarding the confidence or trust which is called faith - what it is, the nature of it, and whom it exists with - this must in the Lord's Divine mercy be discussed elsewhere.

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