圣经文本

 

創世記第27章

学习

   

1 以撒年老,眼睛昏花,不能見,就了他大兒子以掃來,:我兒。以掃:我在這裡。

2 :我如今老了,不知道一天死。

3 現在拿你的器械,就是箭囊和,往田野去為我打獵,

4 照我所的做成美味,拿給我,使我在未之先給你祝福

5 以撒對他兒子以掃說話,利百加也見了。以掃往田野去打獵,要得野味帶來

6 利百加就對他兒子雅各:我見你父親對你哥哥以掃

7 你去把野獸帶來,做成美味給我,我好在未死之先,在耶和華面前給你祝福

8 現在,我兒,你要照著我所吩咐你的,從我的話。

9 你到羊群裡去,給我拿兩隻肥山羊羔來,我便照你父親的給他做成美味。

10 你拿到你父親那裡給他,使他在未之先給你祝福

11 雅各對他母親利百加:我哥哥以掃渾身是有毛的,我身上是光滑的;

12 倘若我父親摸著我,必以我為欺哄人的,我就招咒詛,不得祝福。

13 母親對他:我兒,你招的咒詛歸到我身上;你只管我的話,去把羊羔給我拿來。

14 他便去拿來,交給他母親;他母親就照他父親的做成美味。

15 利百加又把家裡所存大兒子以掃上好的衣服給他小兒子雅各穿上,

16 又用山羊包在雅各的上和頸項的光滑處,

17 就把所做的美味和餅交在他兒子雅各裡。

18 雅各到他父親那裡:我父親!他:我在這裡。我兒,你是誰?

19 雅各對他父親:我是你的長子以掃;我已照你所吩咐我的行了。請起來坐著我的野味,好給我祝福

20 以撒對他兒子:我兒,你如何得這麼呢?他:因為耶和華─你的使我遇見好機會得著的。

21 以撒雅各:我兒,你前來,我摸摸你,知道你真是我的兒子以掃不是?

22 雅各就挨父親以撒以撒摸著他,:聲音是雅各的聲音,卻是以掃

23 以撒就辨不出他來;因為他上有毛,像他哥哥以掃一樣,就給他祝福

24 :你真是我兒子以掃麼?他:我是。

25 以撒:你遞給我,我好兒子的野味,給你祝福。雅各就遞給他,他便吃了,又拿酒給他,他也了。

26 父親以撒對他:我兒,你上前來與我親嘴。

27 他就上前與父親親嘴。他父親一衣服上的香氣,就給他祝福:我兒的香氣如同耶和華賜福之田地的香氣一樣。

28 賜你上的甘上的肥土,並許多五穀新酒

29 願多民事奉你,多國跪拜你。願你作你弟兄的主;你母親的兒子向你跪拜。凡咒詛你的,願他受咒詛;為你祝福的,願他蒙福。

30 以撒雅各祝福已畢,雅各從他父親那裡才出,他哥哥以掃正打獵回

31 也做了美味,拿來給他父親:請父親起來,兒子的野味,好給我祝福

32 父親以撒對他:你是誰?他:我是你的長子以掃

33 以撒地戰兢,:你未之先,是誰得了野味拿給我呢?我已經吃了,為他祝福;他將也必蒙福。

34 以掃了他父親,就放聲痛哭,:我父阿,求你也為我祝福

35 以撒:你兄弟已經用詭計將你的福分奪去了。

36 以掃:他名雅各,豈不是正對麼?因為他欺騙了我兩次:他從前奪了我長子的名分,你看,他現在又奪了我的福分。以掃又:你沒有留下為我可祝的福麼?

37 以撒回答以掃:我已立他為你的主,使他的弟兄都他作僕人,並賜他五穀新酒可以養生。我兒,現在我還能為你做甚麼呢?

38 以掃對他父親:父阿,你只有樣可祝的福麼?我父阿,求你也為我祝福以掃就放聲而哭。

39 父親以撒上的肥土必為你所上的甘必為你所得。

40 你必倚靠刀度日,又必事奉你的兄弟;到你強盛的時候,必從你頸項上掙開他的軛。

41 以掃因他父親雅各祝的福,就怨恨雅各:為我父親居喪的日子近了,到那時候,我要殺我的兄弟雅各

42 有人把利百加大兒子以掃告訴利百加,他就打發人去,了他小兒子雅各來,對他:你哥哥以掃想要殺你,報仇雪恨。

43 現在,我兒,你要我的話:起來,逃往哈蘭、我哥哥拉班那裡去,

44 同他些日子,直等你哥哥的怒氣消了。

45 哥哥向你消了怒氣,忘了你向他所做的事,我便打發人去把你從那裡帶回來。為甚麼日喪你們人呢?

46 利百加對以撒:我因這赫人的女子連性命都厭煩了;倘若雅各也娶赫人的女子為妻,像這些一樣,我活著還有甚麼益處呢?

   

来自斯威登堡的著作

 

Arcana Coelestia#3670

学习本章节

  
/10837  
  

3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

  
/10837  
  

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