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Γένεση第27章

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1 Και αφου εγηρασεν ο Ισαακ, και οι οφθαλμοι αυτου ημβλυνθησαν, ωστε δεν εβλεπεν, εκαλεσεν Ησαυ τον υιον αυτου τον μεγαλητερον, και ειπε προς αυτον, Υιε μου. Ο δε ειπε προς αυτον, Ιδου, εγω.

2 Και εκεινος ειπεν, Ιδου, τωρα, εγω εγηρασα· δεν γνωριζω την ημεραν του θανατου μου·

3 λαβε λοιπον, παρακαλω, τα οπλα σου, την φαρετραν σου και το τοξον σου, και εξελθε εις την πεδιαδα και κυνηγησον μοι κυνηγιον·

4 και καμε μοι εδεσματα καθως αγαπω, και φερε μοι να φαγω, δια να σε ευλογηση η ψυχη μου πριν αποθανω.

5 Η δε Ρεβεκκα ηκουσεν ενω ελαλει ο Ισαακ προς Ησαυ τον υιον αυτου. Και υπηγεν ο Ησαυ εις την πεδιαδα δια να κυνηγηση κυνηγιον και να φερη αυτο.

6 Και η Ρεβεκκα ελαλησε προς Ιακωβ τον υιον αυτης, λεγουσα, Ιδου, εγω ηκουσα τον πατερα σου λαλουντα προς Ησαυ τον αδελφον και λεγοντα,

7 Φερε μοι κυνηγιον και καμε μοι εδεσματα, δια να φαγω, και να σε ευλογησω ενωπιον του Κυριου πριν αποθανω.

8 Τωρα λοιπον, υιε μου, ακουσον την φωνην μου εις οσα εγω σοι παραγγελλω·

9 υπαγε τωρα εις το ποιμνιον, και λαβε μοι εκειθεν δυο καλα εριφια εξ αιγων· δια να καμω αυτα εδεσματα δια τον πατερα σου, καθως αγαπα·

10 και θελεις φερει αυτα προς τον πατερα σου να φαγη, δια σε ευλογηση πριν αποθανη.

11 Και ειπεν ο Ιακωβ προς Ρεβεκκαν την μητερα αυτου, Ιδου, ο Ησαυ ο αδελφος μου ειναι ανηρ δασυτριχος, εγω δε ανηρ ατριχος·

12 ισως με ψηλαφηση ο πατηρ μου, και θελω φανη εις αυτον ως απατεων, και θελω συρει επ' εμαυτον καταραν και ουχι ευλογιαν.

13 Ειπε δε προς αυτον η μητηρ αυτου, Επ' εμε η καταρα σου, τεκνον μου· μονον υπακουσον εις την φωνην μου και υπαγε, φερε μοι αυτα.

14 Και υπηγε, και ελαβε, και εφερεν αυτα προς την μητερα αυτου· και εκαμεν η μητηρ αυτου εδεσματα καθως ηγαπα ο πατηρ αυτου.

15 Και λαβουσα η Ρεβεκκα τα καλητερα φορεματα Ησαυ του μεγαλητερου υιου αυτης, τα οποια ειχεν εν τη οικια, ενεδυσε με αυτα Ιακωβ, τον υιον αυτης τον νεωτερον·

16 και με τα δερματα των εριφιων εσκεπασε τας χειρας αυτου, και τα γυμνα του τραχηλου αυτου·

17 και εδωκεν εις τας χειρας Ιακωβ του υιου αυτης τα εδεσματα και τον αρτον, τα οποια ητοιμασε.

18 Και ηλθε προς τον πατερα αυτου· και ειπε, Πατερ μου. Ο δε ειπεν, Ιδου, εγω· τις εισαι, τεκνον μου;

19 Και ειπεν ο Ιακωβ προς τον πατερα αυτου, Εγω ειμαι Ησαυ ο πρωτοτοκος σου· εκαμα καθως μοι ειπας, σηκωθητι λοιπον, καθισον και φαγε εκ του κυνηγιου μου, δια να με ευλογηση η ψυχη σου.

20 Και ειπεν ο Ισαακ προς τον υιον αυτου, Ποθεν τουτο, τεκνον μου, οτι ευρηκας τοσον ταχεως; Ο δε ειπε, Διοτι Κυριος ο Θεος σου εφερεν αυτο εμπροσθεν μου.

21 Και ειπεν ο Ισαακ προς τον Ιακωβ, Πλησιασον, τεκνον μου, δια να σε ψηλαφησω, αν συ ησαι αυτος ο υιος Ησαυ, η ουχι.

22 Και επλησιασεν ο Ιακωβ εις τον Ισαακ τον πατερα αυτου· ο δε εψηλαφησεν αυτον, και ειπεν, Η μεν φωνη ειναι φωνη Ιακωβ, αι δε χειρες, χειρες Ησαυ.

23 Και δεν εγνωρισεν αυτον, διοτι αι χειρες αυτου ησαν ως αι χειρες Ησαυ αδελφου αυτου, δασυτριχοι και ευλογησεν αυτον.

24 Και ειπε, Συ εισαι αυτος ο υιος μου Ησαυ; Ο δε ειπεν, Εγω.

25 Και ειπε, Φερε πλησιον μου, και θελω φαγει εκ του κυνηγιου του υιου μου, δια να σε ευλογηση η ψυχη μου. Και εφερε πλησιον αυτου, και εφαγεν· εφερε δε προς αυτον οινον και επιε.

26 Και ειπε προς αυτον Ισαακ ο πατηρ αυτου, Πλησιασον τωρα, και φιλησον με, τεκνον μου.

27 Και επλησιασε, και εφιλησεν αυτον· και ωσφρανθη την οσμην των ενδυματων αυτου, και ευλογησεν αυτον και ειπεν, Ιδου, η οσμη του υιου μου ειναι ως οσμη πεδιαδος, την οποιαν ευλογησεν ο Κυριος·

28 Λοιπον ο Θεος να σοι δωση απο της δροσου του ουρανου και απο του παχους της γης και αφθονιαν σιτου και οινου·

29 Λαοι να σε δουλευσωσι και εθνη να σε προσκυνησωσι· να ησαι κυριος των αδελφων σου, και οι υιοι της μητρος σου να σε προσκυνησωσι· κατηραμενος οστις σε καταραται, και ευλογημενος οστις σε ευλογει

30 Και καθως επαυσεν ο Ισαακ ευλογων τον Ιακωβ, μολις ο Ιακωβ ειχεν εξελθει απ' εμπροσθεν του πατρος αυτου Ισαακ· και ηλθεν Ησαυ ο αδελφος αυτου εκ του κυνηγιου αυτου.

31 Και εκαμε και αυτος εδεσματα και εφερε προς τον πατερα αυτου· και ειπε προς τον πατερα αυτου, Ας σηκωθη ο πατηρ μου, και ας φαγη εκ του κυνηγιου του υιου αυτου, δια να με ευλογηση η ψυχη σου.

32 Και ειπε προς αυτον Ισαακ ο πατηρ αυτου, Τις εισαι; Ο δε ειπεν, Ειμαι ο υιος σου, ο πρωτοτοκος σου Ησαυ.

33 Και εξεπλαγη ο Ισαακ εκπληξιν μεγαλην σφοδρα, και ειπε, Ποιος ειναι λοιπον εκεινος, οστις εκυνηγησε κυνηγιον, και μοι εφερε και εφαγον απο παντων πριν εισελθης, και ευλογησα αυτον; και ευλογημενος θελει εισθαι.

34 Οτε ηκουσεν ο Ησαυ τους λογους του πατρος αυτου, ανεκραξε κραυγην μεγαλην και πικραν σφοδρα· και ειπε προς τον πατερα αυτου, Ευλογησον με, και εμε, πατερ μου.

35 Ο δε ειπεν, Ηλθεν ο αδελφος σου μετα δολου, και ελαβε την ευλογιαν σου.

36 Και ειπεν ο Ησαυ, Δικαιως εκαλεσθη το ονομα αυτου Ιακωβ, διοτι τωρα δευτεραν ταυτην φοραν με υπεσκελισεν· ελαβε τα πρωτοτοκια μου, και ιδου, τωρα ελαβε και την ευλογιαν μου. Και ειπε, Δεν εφυλαξας δι' εμε ευλογιαν;

37 Και, απεκριθη ο Ισαακ, και ειπε προς τον Ησαυ, Ιδου, κυριον σου εκαμα αυτον, και παντας τους αδελφους αυτου εκαμα δουλους αυτου, και εστηριξα αυτον με σιτον και οινον· και τι λοιπον να καμω εις σε, τεκνον μου;

38 Και ειπεν ο Ησαυ προς τον πατερα αυτου, Μηπως ταυτην μονην την ευλογιαν εχεις, πατερ μου; ευλογησον με, και εμε, πατερ μου. και υψωσεν ο Ησαυ την φωνην αυτου, και εκλαυσε.

39 Και απεκριθη Ισαακ ο πατηρ αυτου, και ειπε προς αυτον, Ιδου, η κατοικησις σου θελει εισθαι εις το παχος της γης, και εις την δροσον του ουρανου ανωθεν·

40 και με την μαχαιραν σου θελεις ζη, και εις τον αδελφον σου θελεις δουλευσει, οταν δε υπερισχυσης, θελεις συντριψει τον ζυγον αυτου απο του τραχηλου σου.

41 Και εμισει ο Ησαυ τον Ιακωβ, δια την ευλογιαν με την οποιαν ευλογησεν αυτον ο πατηρ αυτου· και ειπεν ο Ησαυ εν τη καρδια αυτου, Πλησιαζουσιν αι ημεραι του πενθους του πατρος μου· τοτε θελω φονευσει Ιακωβ τον αδελφον μου.

42 Ανηγγελθησαν, δε προς την Ρεβεκκαν οι λογοι Ησαυ του υιου αυτης του μεγαλητερου· και πεμψασα εκαλεσεν Ιακωβ τον υιον αυτης τον νεωτερον, και ειπε προς αυτον, Ιδου, Ησαυ ο αδελφος σου παρηγορει εαυτον κατα σου, οτι θελει σε φονευσει.

43 Τωρα λοιπον, τεκνον μου, ακουσον την φωνην μου· και σηκωθεις, φυγε προς Λαβαν τον αδελφον μου εις Χαρραν·

44 και κατοικησον μετ' αυτου ημερας τινας, εωσου παρελθη ο θυμος του αδελφου σου·

45 εωσου παυση η κατα σου οργη του αδελφου σου, και λησμονηση τα οσα επραξας εις αυτον· τοτε θελω στειλει, και θελω σε φερει εκειθεν· δια τι να σας στερηθω και τους δυο εν μια ημερα;

46 Και ειπεν η Ρεβεκκα προς τον Ισαακ, Αηδιασα την ζωην μου εξ αιτιας των θυγατερων του Χετ· εαν ο Ιακωβ λαβη γυναικα εκ των θυγατερων του Χετ, καθως ειναι αυται εκ των θυγατερων της γης ταυτης, τι με ωφελει να ζω;

   

来自斯威登堡的著作

 

Arcana Coelestia#3538

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3538. 'Which were with her in the house' means which come from Divine Good by way of the Divine Truth of the Divine Rational. This is clear from the representation of Rebekah, to whom the pronoun 'her' refers here, as the Divine Truth of the Divine Rational, dealt with already, and from the meaning of 'the house' as Divine Good in this instance because it has reference to the Lord. As regards 'house' meaning good, see 710, 2233, 2234, 2559, 3128. The reason why these considerations are meant by the words 'which were with her in the house' is that 'the house' means the rational both as regards good and as regards truth, or what amounts to the same, as regards both the will part of the mind, the dwelling-place of good, and the understanding part, the dwelling-place of truth. When the rational functions from the will or from good, by way of the understanding or of truth, the rational mind in that case is called 'one house'. This also is why heaven itself is called 'the house of God', for heaven consists of nothing else than good and truth, with good functioning through truth united or joined to itself. This is also represented in marriages in which husband and wife constitute one house, the reason being that conjugial love originates in the Divine marriage of good and truth, 2728, 2729, 3132, and forms the will of the two of them by virtue of good. There is a difference however, which is like the relationship of good to its own truth. Consequently 'husband' also means good and 'wife' truth. For when the house is one, good is in that case the all in it, and truth, being wedded to good, is good as well. The reason why the phrase 'with her in the house' is used, and not with him or with them, is that the subject is the state of conjunction of truth and good, that is, the state prior to their being fully united or joined together. This state is dealt with next.

  
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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#3128

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3128. 'And told [those of] her mother's house all about these things' means towards whatever natural good enlightenment was able to reach. This is clear from the meaning of 'mother's house' as the good of the external man, that is, natural good. For 'a house' means good, see 2233, 2234, 1 2559; and man's external or natural is received from the mother, but his internal from the father, 1815. In the Word the good that exists with a person is compared to 'a house', and for that reason one who is governed by good is called 'the House of God'. But internal good is called one's 'father's house', while good of an identical degree is spoken of as one's 'brethren's house', and external good, which is the same as natural good, is referred to as one's 'mother's house'. Furthermore all good and truth is born in this fashion, that is to say, by means of the influx of internal good as the father into external good as the mother.

[2] Since the subject in this verse is the origin of truth that was to be joined to good in the Rational it is therefore said that Rebekah, who represents that truth, 'ran to her mother's house', for this is where truth originates. As stated and shown above, all good flows in by an internal route, that is, by way of the soul, into man's rational, and through the rational into his factual knowledge, and even into his sensory awareness, and by means of enlightenment there causes truths to be seen. From there truths are summoned, stripped of the natural form they possess, and joined to good in the mid-way position, that is to say, in the rational, and together constitute the rational man, and at length the spiritual man. How all this is effected however is quite unknown to anyone, for at the present day scarcely any knowledge exists of what good is or of its being distinct and separate from truth. Still less does anyone know that a person is reformed by means of the influx of good into truth and by the joining together of the two. Nor is it known that the rational is distinct and separate from the natural. And since these matters which are very general are unknown, it cannot possibly be known how truth is introduced into good, and how the joining together of these two is effected - which are the things dealt with in this chapter in the internal sense. Now seeing that these arcana have been revealed and are open to view to any who are governed by good, that is, who have minds like those of angels, such arcana, no matter how obscure they may appear to others, must be explained since they are in the internal sense.

[3] Regarding that enlightenment, which comes from good by way of truth in the natural man, here called 'the mother's house', the position is that Divine Good with man flows into his rational, and through the rational into his natural, and even into his factual knowledge, that is, into the cognitions and matters of doctrine there, as has been stated. Then by fitting the truths there to itself, inflowing Divine Good shapes them for itself, and by means of them enlightens everything in the natural man. But if the life of the natural man is such that it does not receive Divine Good, but either rejects, or perverts, or stifles it, Divine Good cannot fit truths to itself and so shape them for itself. As a consequence the natural cannot be enlightened any longer, for enlightenment in the natural man is effected by good through truths; and when there is no longer any enlightenment no reformation can take place. This is the reason why in the internal sense also so much reference is made to the nature of the natural man, and so to the origin of truth, namely that it arises from the good there.

脚注:

1. This number does not appear to be correct.

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