26
Gib mir meine Weiber und meine Kinder um die ich dir gedient habe, daß ich ziehe; denn du weißt, wie ich dir gedient habe.
1 Mose第30章:26
Arcana Coelestia#3994
3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.
[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,
Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.
Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,
Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.
The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.
Innocence causes good to be good, 2526, 2780.
[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,
The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.
This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,
The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.
As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,
Behold, I send you out as lambs in the midst of wolves. Luke 10:3.
In Moses,
He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.
This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.
[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,
Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.
A different word again is used in the same prophet,
The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.
'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.
[5] In John,
When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.
Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.
[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,
The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.
And in Revelation,
They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.
There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.
[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.
脚注:
1. literally, sons
Mark第10章
1
He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them.
2
Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?"
3
He answered, "What did Moses command you?"
4
They said, "Moses allowed a certificate of divorce to be written, and to divorce her."
5
But Jesus said to them, "For your hardness of heart, he wrote you this commandment.
6
But from the beginning of the creation, God made them male and female.
7
For this cause a man will leave his father and mother, and will join to his wife,
8
and the two will become one flesh, so that they are no longer two, but one flesh.
9
What therefore God has joined together, let no man separate."
10
In the house, his disciples asked him again about the same matter.
11
He said to them, "Whoever divorces his wife, and marries another, commits adultery against her.
12
If a woman herself divorces her husband, and marries another, she commits adultery."
13
They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them.
14
But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these.
15
Most certainly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it."
16
He took them in his arms, and blessed them, laying his hands on them.
17
As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?"
18
Jesus said to him, "Why do you call me good? No one is good except one--God.
19
You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'"
20
He said to him, "Teacher, I have observed all these things from my youth."
21
Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross."
22
But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.
23
Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!"
24
The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God!
25
It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God."
26
They were exceedingly astonished, saying to him, "Then who can be saved?"
27
Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God."
28
Peter began to tell him, "Behold, we have left all, and have followed you."
29
Jesus said, "Most certainly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the Good News,
30
but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
31
But many who are first will be last; and the last first."
32
They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him.
33
"Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
34
They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again."
35
James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask."
36
He said to them, "What do you want me to do for you?"
37
They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory."
38
But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?"
39
They said to him, "We are able." Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with;
40
but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared."
41
When the ten heard it, they began to be indignant towards James and John.
42
Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them.
43
But it shall not be so among you, but whoever wants to become great among you shall be your servant.
44
Whoever of you wants to become first among you, shall be bondservant of all.
45
For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many."
46
They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road.
47
When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me!"
48
Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me!"
49
Jesus stood still, and said, "Call him." They called the blind man, saying to him, "Cheer up! Get up. He is calling you!"
50
He, casting away his cloak, sprang up, and came to Jesus.
51
Jesus asked him, "What do you want me to do for you?" The blind man said to him, "Rabboni, that I may see again."
52
Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.
