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Genesis第24章

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1 Abraham var blevet gammel og til Års, og HE EN havde velsignet ham i alle Måder.

2 Da sagde Abraham til sin Træl, sit Hus's ældste, som stod for hele hans Ejendom: "Læg din Hånd under min Lænd,

3 så jeg kan tage dig i Ed ved HE EN, Himmelens og Jordens Gud, at du ikke vil tage min Søn en Hustru af Kana'anæernes Døtre. blandt hvem jeg bor,

4 men drage til mit Land og min Hjemstavn og tage min Søn Isak en Hustru derfra!"

5 Da sagde Trællen: "Men hvis nu Pigen ikke vil følge mig her til Landet, skal jeg så bringe din Søn tilbage til det Land, du vandrede ud fra?"

6 Abraham svarede: "Vogt dig vel for at bringe min Søn tilbage dertil!

7 HE EN, Himmelens Gud, som tog mig bort fra min Faders Hus og min Hjemstavns Land, som talede til mig og tilsvor mig, at han vil give mit Afkom dette Land, han vil sende sin Engel foran dig, så du kan tage min Søn en Hustru derfra;

8 men hvis Pigen ikke vil følge dig, så er du løst fra Eden til mig; men i intet Tilfælde må du bringe min Søn tilbage dertil!"

9 Da lagde Trællen sin Hånd under sin Herre Abrahams Lænd og svor ham Eden.

10 Derpå tog Trællen ti af sin Herres Kameler og alle Hånde kostbare Gaver fra sin Herre og gav sig på Vej til Nakors By i Aram Naharajim.

11 Uden for Byen lod han Kamelerne knæle ved Brønden ved Aftenstid, ved den Tid Kvinderne går ud for at hente Vand;

12 og han bad således: "HE E. du min Herre Abrahams Gud, lad det lykkes for mig i dag og vis Miskundhed mod min Herre Abraham!

13 Se, jeg stiller mig her ved Vandkilden, nu Bymændenes Døtre går ud for at hente Vand;

14 og siger jeg nu til en Pige: Hæld din Krukke og giv mig at drikke! og siger så hun: Drik kun, og jeg vil også give dine Kameler at drikke! lad det da være hende, du har udset til din Tjener Isak; således vil jeg kunne kende, at du har vist Miskundhed mod min Herre!"

15 Knap var han færdig med at bede, se, da kom ebekka, en Datter af Betuel, der var en Søn af Abrahams Broder Nakors Hustru Milka, gående med Krukken på Skulderen,

16 en såre smuk Kvinde, Jomfru, endnu ikke kendt af nogen Mand. Hun steg ned til Kilden, fyldte sin Krukke og steg op igen.

17 Da ilede Trællen hen til hende og sagde: "Giv mig lidt Vand at drikke af din Krukke!"

18 Hun svarede: "Drik, Herre!" og løftede straks Krukken ned på sin Hånd og lod ham drikke;

19 og da hun havde slukket hans Tørst, sagde hun: "Jeg vil også øse Vand til dine Kameler, til de har slukket deres Tørst."

20 skyndte hun sig hen og tømte Krukken i Truget og løb tilbage til Brønden for at øse, og således øste hun til alle hans Kameler.

21 Imidlertid stod Manden og så tavs på hende for at få at vide, om HE EN havde ladet hans ejse lykkes eller ej;

22 og da Kamelernes Tørst var slukket, tog han en gylden Næsering, der vejede en halv Sekel, og to Armbånd, der vejede ti Guldsekel, og satte dem på hendes Arme;

23 og han sagde til hende: "Sig mig, hvis Datter du er! Er der Plads til os i din Faders Hus for Natten?"

24 Hun svarede: "Jeg er Datter af Betuel, som Milka fødte Nakor;"

25 og videre sagde hun: "Der er rigeligt både af Strå og Foder hos os og Plads til at overnatte "

26 Da bøjede Manden sig og tilbad HE EN,

27 idet han sagde: "Lovet være HE EN, min Herre Abrahams Gud. som ikke har unddraget min Herre sin Miskundhed og Trofasthed! HE EN har ført mig på Vejen til min Herres Broders Hus."

28 Pigen løb imidlertid hjem og fortalte alt dette i sin Moders Hus.

29 Men ebekka havde en Broder ved Navn Laban; han løb ud til Manden ved Kilden;

30 og da han så Næseringen og Armbåndene på sin Søsters Arme og hørte sin Søster ebekka fortælle, hvad Manden havde sagt til hende, gik han ud til Manden, som stod med sine Kameler ved Kilden;

31 og han sagde: "Kom, du HE ENs velsignede, hvorfor står du herude? Jeg har ryddet op i Huset og gjort Plads til Kamelerne."

32 kom Manden hen til Huset og tog Seletøjet af Kamelerne, og Laban bragte Strå og Foder til dem og Vand til Fodtvæt for Manden og hans Ledsagere.

33 Men da der blev sat Mad for ham, sagde han: "Jeg vil intet nyde, før jeg har røgtet mit Ærinde!" De svarede: "Sig frem!"

34 sagde han: "Jeg er Abrahams Træl.

35 HE EN har velsignet min Herre i rigt Mål, så han er blevet en velstående Mand, og givet ham Småkvæg og Hornkvæg, Sølv og Guld, Trælle og Trælkvinder, Kameler og Æsler

36 og Sara, min Herres Hustru, har født ham en Søn i hans Alderdom, og ham har han givet alt, hvad han ejer.

37 Og nu har min Herre taget mig i Ed og sagt: Du må ikke tage min Søn en Hustru blandt Kana'anæernes Døtre, i hvis Land jeg bor;

38 Men du skal drage til min Faders Hus og min Slægt og tage min Søn en Hustru derfra!

39 Og da jeg sagde til min Herre: Men hvis nu Pigen ikke vil følge med mig?

40 svarede han: HE EN, for hvis Åsyn jeg har vandret, vil sende sin Engel med dig og lade din ejse lykkes, så du kan tage min Søn en Hustru af min Slægt og min Faders Hus;

41 i modsat Fald er du løst fra Eden til mig; kommer du til min Slægt, og de ikke vil give dig hende, er du løst fra Eden til mig!

42 Da jeg nu i Dag kom til Kilden, bad jeg således: HE E, du min Herre Abrahams Gud! Vilde du dog lade den ejse lykkes, som jeg nu har for!

43 Se, jeg stiller mig her ved Kilden, og siger jeg nu til den Pige, der kommer for at øse Vand: Giv mig lidt Vand at drikke af din Krukke!

44 og svarer så hun: Drik selv, og jeg vil også øse Vand til dine Kameler! lad hende da være den Kvinde, HE EN har udset til min Herres Søn!

45 Og knap var jeg færdig med at tale således ved mig selv, se, da kom ebekka med sin Krukke på Skulderen og steg ned til Kilden og øste Vand, og da jeg sagde til hende: Giv mig noget at drikke!

46 løftede hun straks sin Krukke ned og sagde: Drik kun, og jeg vil også give dine Kameler at drikke! Så drak jeg, og hun gav også Kamelerne at drikke.

47 Da spurgte jeg hende: Hvis Datter er du? Og hun sagde: Jeg er Datter af Betuel, Nakors og Milkas Søn! Så satte jeg ingen i hendes Næse og Armbåndene på hendes Arme;

48 og jeg bøjede mig og tilbad HE EN, og jeg lovede HE EN, min Herre Abrahams Gud, som havde ført mig den rigtige Vej, så jeg: kunde tage min Herres Broderdatter til hans Søn!

49 Hvis I nu vil vise min Herre Godhed og Troskab, så sig mig det, og hvis ikke, så sig mig det. for at jeg kan have noget at rette mig efter!"

50 Da sagde Laban og Betuel:"Denne Sag kommer fra HE EN,. vi kan hverken gøre fra eller til!

51 Der står ebekka foran dig, tag hende og drag bort, at hun kan: blive din Herres Søns Hustru, således som HE EN har sagt!"

52 Da Abrahams Træl hørte deres Ord, kastede han sig til Jorden for HE EN.

53 Derpå fremtog Trællen Sølv og Guldsmykker og Klæder og gav ebekka dem, og til hendes Broder og Moder uddelte han Gaver.

54 spiste og drak han og hans Ledsagere og overnattede der. Da, de var stået op næste Morgen. sagde han: "Lad mig nu fare til. min Herre!"

55 Men ebekkas Broder og Moder svarede: "Lad dog Pigen blive hos os i nogen Tid, en halv Snes Dage eller så, siden kan du drage bort"

56 Da sagde han til dem: "Ophold mig ikke, nu HE EN har ladet min ejse lykkes; lad mig fare! Jeg vil drage til min Herre!"

57 De svarede; "Lad os kalde på. Pigen og spørge hende selv!"

58 Og de kaldte på ebekka og; spurgte hende: "Vil du drage med denne Mand?" Hun svarede: "Ja. jeg vil!"

59 Da tog de Afsked med deres, Søster ebekka og hendes Amme og med Abrahams Træl og hans Ledsagere;

60 og de velsignede ebekka og sagde: "Måtte du, vor Søster, blive til ti Tusind Tusinder, og måtte dit Afkom indtage dine Fjenders Porte!"

61 Så brød ebekka og hendes Piger op, og de satte sig på Kamelerne og fulgte med Manden; og Trællen tog ebekka og drog bort.

62 Isak var imidlertid draget til Ørkenen ved Be'erlahajro'i, og han boede i Sydlandet.

63 Da han engang ved Aftenstid var gået ud på Marken for at bede, så han op og fik Øje på nogle Kameler, der nærmede sig.

64 Men da ebekka så op og fik Øje på Isak, lod hun sig glide ned af Kamelen

65 og spurgte Trællen: "Hvem er den Mand der, som kommer os i Møde på Marken?" Trællen svarede: "Det er min Herre!" Da tog hun sit Slør og tilhyllede sig.

66 Men Trællen fortalte Isak alt, hvad han havde udrettet.

67 Da førte Isak ebekka ind i sin Moder Saras Telt og tog hende til Hustru; og han fik hende kær. Således blev Isak trøstet efter sin Moder.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#3021

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3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, 1 and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

脚注:

1. A Hebrew word for a particular kind of precious stone, possibly a beryl.

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