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Genesis第22章

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1 καί-C γίγνομαι-VBI-AMI3S μετά-P ὁ- A--APN ῥῆμα-N3M-APN οὗτος- D--APN ὁ- A--NSM θεός-N2--NSM πειράζω-V1I-IAI3S ὁ- A--ASM *αβρααμ-N---ASM καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--ASM *αβρααμ-N---VSM *αβρααμ-N---VSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἰδού-I ἐγώ- P--NS

2 καί-C εἶπον-VBI-AAI3S λαμβάνω-VB--AAD2S ὁ- A--ASM υἱός-N2--ASM σύ- P--GS ὁ- A--ASM ἀγαπητός-A1--ASM ὅς- --ASM ἀγαπάω-VAI-AAI2S ὁ- A--ASM *ισαακ-N---ASM καί-C πορεύομαι-VC--APD2S εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--ASF ὑψηλός-A1--ASF καί-C ἀναφέρω-VA--AAD2S αὐτός- D--ASM ἐκεῖ-D εἰς-P ὁλοκάρπωσις-N3I-ASF ἐπί-P εἷς-A3--ASN ὁ- A--GPN ὄρος-N3E-GPN ὅς- --GPM ἄν-X σύ- P--DS εἶπον-VBI-AAS1S

3 ἀναἵστημι-VH--AAPNSM δέ-X *αβρααμ-N---NSM ὁ- A--ASN πρωΐ-D ἐπισάττω-VAI-AAI3S ὁ- A--ASF ὄνος-N2--ASF αὐτός- D--GSM παραλαμβάνω-VBI-AAI3S δέ-X μετά-P ἑαυτοῦ- D--GSM δύο-M παῖς-N3D-APM καί-C *ισαακ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM καί-C σχίζω-VA--AAPNSM ξύλον-N2N-APN εἰς-P ὁλοκάρπωσις-N3I-ASF ἀναἵστημι-VH--AAPNSM πορεύομαι-VCI-API3S καί-C ἔρχομαι-VBI-AAI3S ἐπί-P ὁ- A--ASM τόπος-N2--ASM ὅς- --ASM εἶπον-VBI-AAI3S αὐτός- D--DSM ὁ- A--NSM θεός-N2--NSM

4 ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF τρίτος-A1--DSF καί-C ἀναβλέπω-VA--AAPNSM *αβρααμ-N---NSM ὁ- A--DPM ὀφθαλμός-N2--DPM ὁράω-VBI-AAI3S ὁ- A--ASM τόπος-N2--ASM μακρόθεν-D

5 καί-C εἶπον-VBI-AAI3S *αβρααμ-N---NSM ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM καταἵζω-VA--ADI2P αὐτός- D--GSM μετά-P ὁ- A--GSF ὄνος-N2--GSF ἐγώ- P--NS δέ-X καί-C ὁ- A--NSN παιδάριον-N2N-NSN διαἔρχομαι-VF--FMI1P ἕως-C ὧδε-D καί-C προςκυνέω-VA--AAPNPM ἀναστρέφω-VA--AAS1P πρός-P σύ- P--AP

6 λαμβάνω-VBI-AAI3S δέ-X *αβρααμ-N---NSM ὁ- A--APN ξύλον-N2N-APN ὁ- A--GSF ὁλοκάρπωσις-N3I-GSF καί-C ἐπιτίθημι-VAI-AAI3S *ισαακ-N---DSM ὁ- A--DSM υἱός-N2--DSM αὐτός- D--GSM λαμβάνω-VBI-AAI3S δέ-X καί-C ὁ- A--ASN πῦρ-N3--ASN μετά-P χείρ-N3--ASF καί-C ὁ- A--ASF μάχαιρα-N1A-ASF καί-C πορεύομαι-VCI-API3P ὁ- A--NPM δύο-M ἅμα-D

7 εἶπον-VBI-AAI3S δέ-X *ισαακ-N---NSM πρός-P *αβρααμ-N---ASM ὁ- A--ASM πατήρ-N3--ASM αὐτός- D--GSM εἶπον-VAI-AAI2S πατήρ-N3--VSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S τίς- I--NSN εἰμί-V9--PAI3S τέκνον-N2N-VSN λέγω-V1--PAPNSM ἰδού-I ὁ- A--NSN πῦρ-N3--NSN καί-C ὁ- A--NPN ξύλον-N2N-NPN ποῦ-D εἰμί-V9--PAI3S ὁ- A--NSN πρόβατον-N2N-NSN ὁ- A--ASN εἰς-P ὁλοκάρπωσις-N3I-ASF

8 εἶπον-VBI-AAI3S δέ-X *αβρααμ-N---NSM ὁ- A--NSM θεός-N2--NSM ὁράω-VF--FMI3S ἑαυτοῦ- D--DSM πρόβατον-N2N-ASN εἰς-P ὁλοκάρπωσις-N3I-ASF τέκνον-N2N-VSN πορεύομαι-VC--APPNPM δέ-X ἀμφότεροι-A1A-NPM ἅμα-D

9 ἔρχομαι-VBI-AAI3P ἐπί-P ὁ- A--ASM τόπος-N2--ASM ὅς- --ASM εἶπον-VBI-AAI3S αὐτός- D--DSM ὁ- A--NSM θεός-N2--NSM καί-C οἰκοδομέω-VAI-AAI3S ἐκεῖ-D *αβρααμ-N---NSM θυσιαστήριον-N2N-ASN καί-C ἐπιτίθημι-VAI-AAI3S ὁ- A--APN ξύλον-N2N-APN καί-C συνποδίζω-VA--AAPNSM *ισαακ-N---ASM ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM ἐπιτίθημι-VAI-AAI3S αὐτός- D--ASM ἐπί-P ὁ- A--ASN θυσιαστήριον-N2N-ASN ἐπάνω-P ὁ- A--GPN ξύλον-N2N-GPN

10 καί-C ἐκτείνω-VAI-AAI3S *αβρααμ-N---NSM ὁ- A--ASF χείρ-N3--ASF αὐτός- D--GSM λαμβάνω-VB--AAN ὁ- A--ASF μάχαιρα-N1A-ASF σφάζω-VA--AAN ὁ- A--ASM υἱός-N2--ASM αὐτός- D--GSM

11 καί-C καλέω-VAI-AAI3S αὐτός- D--ASM ἄγγελος-N2--NSM κύριος-N2--GSM ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *αβρααμ-N---DSM *αβρααμ-N---VSM ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S ἰδού-I ἐγώ- P--NS

12 καί-C εἶπον-VBI-AAI3S μή-D ἐπιβάλλω-VB--AAS2S ὁ- A--ASF χείρ-N3--ASF σύ- P--GS ἐπί-P ὁ- A--ASN παιδάριον-N2N-ASN μηδέ-C ποιέω-VA--AAS2S αὐτός- D--DSM μηδείς-A3P-ASN νῦν-D γάρ-X γιγνώσκω-VZI-AAI1S ὅτι-C φοβέω-V2--PMI2S ὁ- A--ASM θεός-N2--ASM σύ- P--NS καί-C οὐ-D φείδομαι-VAI-AMI2S ὁ- A--GSM υἱός-N2--GSM σύ- P--GS ὁ- A--GSM ἀγαπητός-A1--GSM διά-P ἐγώ- P--AS

13 καί-C ἀναβλέπω-VA--AAPNSM *αβρααμ-N---NSM ὁ- A--DPM ὀφθαλμός-N2--DPM αὐτός- D--GSM ὁράω-VBI-AAI3S καί-C ἰδού-I κριός-N2--NSM εἷς-A3--NSM καταἔχω-V1--PMPNSM ἐν-P φυτόν-N2N-DSN σαβεκ-N----S ὁ- A--GPN κέρας-N3T-GPN καί-C πορεύομαι-VCI-API3S *αβρααμ-N---NSM καί-C λαμβάνω-VBI-AAI3S ὁ- A--ASM κριός-N2--ASM καί-C ἀναφέρω-VAI-AAI3S αὐτός- D--ASM εἰς-P ὁλοκάρπωσις-N3I-ASF ἀντί-P *ισαακ-N---GSM ὁ- A--GSM υἱός-N2--GSM αὐτός- D--GSM

14 καί-C καλέω-VAI-AAI3S *αβρααμ-N---NSM ὁ- A--ASN ὄνομα-N3M-ASN ὁ- A--GSM τόπος-N2--GSM ἐκεῖνος- D--GSM κύριος-N2--NSM ὁράω-VBI-AAI3S ἵνα-C εἶπον-VBI-AAS3P σήμερον-D ἐν-P ὁ- A--DSN ὄρος-N3E-DSN κύριος-N2--NSM ὁράω-VVI-API3S

15 καί-C καλέω-VAI-AAI3S ἄγγελος-N2--NSM κύριος-N2--GSM ὁ- A--ASM *αβρααμ-N---ASM δεύτερος-A1A-ASN ἐκ-P ὁ- A--GSM οὐρανός-N2--GSM

16 λέγω-V1--PAPNSM κατά-P ἐμαυτοῦ- D--GSM ὄμνυμι-VAI-AAI1S λέγω-V1--PAI3S κύριος-N2--NSM ὅς- --GSM εἵνεκεν-P ποιέω-VAI-AAI2S ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN καί-C οὐ-D φείδομαι-VAI-AMI2S ὁ- A--GSM υἱός-N2--GSM σύ- P--GS ὁ- A--GSM ἀγαπητός-A1--GSM διά-P ἐγώ- P--AS

17 ἦ-D μήν-X εὐλογέω-V2--PAPNSM εὐλογέω-VF--FAI1S σύ- P--AS καί-C πληθύνω-V1--PAPNSM πληθύνω-VF2-FAI1S ὁ- A--ASN σπέρμα-N3M-ASN σύ- P--GS ὡς-C ὁ- A--APM ἀστήρ-N3--APM ὁ- A--GSM οὐρανός-N2--GSM καί-C ὡς-C ὁ- A--ASF ἄμμος-N2--ASF ὁ- A--ASF παρά-P ὁ- A--ASN χεῖλος-N3E-ASN ὁ- A--GSF θάλασσα-N1S-GSF καί-C κληρονομέω-VF--FAI3S ὁ- A--NSN σπέρμα-N3M-NSN σύ- P--GS ὁ- A--APF πόλις-N3I-NPF ὁ- A--GPM ὑπεναντίος-A1A-GPM

18 καί-C ἐνεὐλογέω-VC--FPI3P ἐν-P ὁ- A--DSN σπέρμα-N3M-DSN σύ- P--GS πᾶς-A3--NPN ὁ- A--NPN ἔθνος-N3E-NPN ὁ- A--GSF γῆ-N1--GSF ἀντί-P ὅς- --GPM ὑποἀκούω-VAI-AAI2S ὁ- A--GSF ἐμός-A1--GSF φωνή-N1--GSF

19 ἀποστρέφω-VDI-API3S δέ-X *αβρααμ-N---NSM πρός-P ὁ- A--APM παῖς-N3D-APM αὐτός- D--GSM καί-C ἀναἵστημι-VH--AAPNPM πορεύομαι-VCI-API3P ἅμα-D ἐπί-P ὁ- A--ASN φρέαρ-N3T-ASN ὁ- A--GSM ὅρκος-N2--GSM καί-C καταοἰκέω-VAI-AAI3S *αβρααμ-N---NSM ἐπί-P ὁ- A--DSN φρέαρ-N3T-DSN ὁ- A--GSM ὅρκος-N2--GSM

20 γίγνομαι-VBI-AMI3S δέ-X μετά-P ὁ- A--APN ῥῆμα-N3M-APN οὗτος- D--APN καί-C ἀναἀγγέλλω-VDI-API3S ὁ- A--DSM *αβρααμ-N---DSM λέγω-V1--PAPNPM ἰδού-I τίκτω-VX--XAI3S *μελχα-N---NSF καί-C αὐτός- D--NSF υἱός-N2--APM *ναχωρ-N---DSM ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GS

21 ὁ- A--ASM *ωξ-N---ASN πρωτότοκος-A1B-ASM καί-C ὁ- A--ASM *βαυξ-N---ASM ἀδελφός-N2--ASM αὐτός- D--GSM καί-C ὁ- A--ASM *καμουηλ-N---ASM πατήρ-N3--ASM *σύρος-N2--GPM

22 καί-C ὁ- A--ASM *χασαδ-N---ASM καί-C ὁ- A--ASM *αζαυ-N---ASM καί-C ὁ- A--ASM *φαλδας-N---ASM καί-C ὁ- A--ASM *ιεδλαφ-N---ASM καί-C ὁ- A--ASM *βαθουηλ-N---ASM

23 καί-C *βαθουηλ-N---NSM γεννάω-VAI-AAI3S ὁ- A--ASF *ρεβεκκα-N---ASF ὀκτώ-M οὗτος- D--NPM υἱός-N2--NPM ὅς- --APM τίκτω-VBI-AAI3S *μελχα-N---NSF ὁ- A--DSM *ναχωρ-N---DSM ὁ- A--DSM ἀδελφός-N2--DSM *αβρααμ-N---GSM

24 καί-C ὁ- A--NSF παλλακή-N1--NSF αὐτός- D--GSM ὅς- --DSF ὄνομα-N3M-NSN *ρεημα-N---NSF τίκτω-VBI-AAI3S καί-C αὐτός- D--NSF ὁ- A--ASM *ταβεκ-N---ASM καί-C ὁ- A--ASM *γααμ-N---ASM καί-C ὁ- A--ASM *τοχος-N---ASM καί-C ὁ- A--ASM *μωχα-N---ASM

   

来自斯威登堡的著作

 

Arcana Coelestia#2831

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2831. 'Behind [him] caught in a thicket' means entangled in natural knowledge. This is clear from the meaning here of 'caught in' as being entangled in, and from the meaning of 'a thicket' or fan entanglement' as factual knowledge, to be dealt with in what follows. Those who are spiritual are caught and entangled in natural knowledge as regards truths of faith for the following reasons: Those who are spiritual do not possess the perception of good and truth as those who are celestial do. Instead of perception they have conscience, which is formed from the goods and truths of faith which from early childhood they have taken in from parents and teachers, and after that from the doctrine of the faith into which they were born. The only way that those who do not possess the perception of good and truth can receive confirmation is from facts. Everyone forms some concept for himself regarding the things he has learned, and also regarding the goods and truths of faith. Without that nothing remains in the memory except as an empty vessel. Details that serve to confirm - derived from other cognitions, and even from factual knowledge - are added to and fill in the concept. The concept itself confirmed by many details not only causes itself to be fixed in the memory, from which it may be called forth into thought, but also enables faith to be instilled into it.

[2] As regards perception in general, since few know what perception is, this must be stated here. There is the perception of what is good and true in things that are celestial and spiritual; there is the perception of what is just and fair in public life; and there is the perception of what is honourable in private life. As regards the perception of what is good and true in celestial and spiritual things, this is the perception which the more interior angels possess from the Lord. It was also the perception which members of the Most Ancient Church possessed, and it is the perception which celestial people possess, who are moved by love to the Lord. These people know in an instant from a certain inner awareness whether a thing is good and whether it is true, for the Lord instills it into them because they are joined by love to Him. But spiritual people do not possess such perception of what is good and true in celestial and spiritual things. Instead of perception they have conscience which dictates. Conscience however, as has been stated, is formed from cognitions of good and truth which they have taken in from parents and teachers and later on from their own devotion to doctrine and the Word. And on these cognitions they pin their faith, even though these may not be goods and truths to any great extent. This being so, people can have a conscience that is derived from any variety of doctrine; even gentiles possess something not unlike conscience, derived from their own form of religion.

[3] The fact that those who are spiritual have no perception of the good and truth of faith but say and believe to be true that which they have learned and grasped becomes quite clear from the consideration that everyone calls his own tenets the truth - heretics more than others - and from the consideration that they are unable to see, let alone acknowledge, the truth itself, even though thousands of things might declare it. Let everyone search within himself to see whether he is able to perceive from any other source whether a thing is true, and whether when that which is absolutely true is made plain to him he still does not acknowledge it. Take for example someone who makes faith and not love the essential of salvation. Even if all the things were read out to him which the Lord spoke regarding love and charity, see 2371, and even if he knew from the Word that all the Law and all the Prophets hung on love to the Lord and charity towards the neighbour, he would still persist in the idea of faith and would say that this alone was what saved. It is altogether different in the case of those who possess celestial and spiritual perception.

[4] But as regards the perception of what is just and fair in public life, those in the world who are rational possess this, together with the perception of what is honourable in private life. So far as these two types of perception are concerned, one person differs from the next; but this in no sense implies that such persons possess the perception of the good and truth of faith, since this kind of perception is higher or more interior and flows in from the Lord by way of the inmost part of the rational.

[5] A further reason why spiritual people do not possess a perception of the good and truth of faith is that good and truth are not implanted in the will part of their minds, as in the case of celestial people, but in the understanding part; see 863, 875, 927, 1023, 1043, 1044, 2256. This is why spiritual people are not able to enter the first region of the light that celestial people dwell in, 2718, but in comparison with them are in obscurity, 1043, 2708, 2715. The fact that those who are spiritual are entangled in natural knowledge as regards truths of faith follows from this.

[6] As regards 'a thicket' or 'an entanglement' in the internal sense meaning natural knowledge, that is, factual knowledge such as becomes fixed in the exterior memory, this may also be seen from other places in the Word: in Ezekiel,

Behold, Asshur was a cedar in Lebanon, beautiful in its boughs, and a forest shade, and lofty in height, and its trunk among entangled boughs. Ezekiel 31:3.

This refers to 'Egypt', which is knowledge, 1164, 1165, 1186, 1462. 'Asshur' stands for the rational, 119, 1186, which in the Word is also 'a cedar', and 'Lebanon' as well. 'Among entangled boughs' stands for among facts, for the human rational is based on the facts known to it which it commands.

[7] In the same prophet,

Thus said the Lord Jehovih, Because you are exalted in height, and he has set his trunk up among entangled boughs, and his heart has become lifted up in his height, foreigners, the violent of the nations, will cut him down and cast him out. Ezekiel 31:10, 12.

This refers to Egypt. 'Setting his trunk among entangled boughs' stands for sticking to facts and looking at spiritual, celestial, and Divine things, from them as the standpoint. In the same prophet,

This is in order that none of all the trees by the waters may exalt themselves in their height, and set their trunk up among entangled boughs, and that none of all that drink water may reach above them in their height, for they will all be given over to death, to the lower earth in the midst of the sons of men, to those going down to the pit. Ezekiel 31:14.

This refers to those who wish by means of reasonings based on factual knowledge to penetrate the mysteries of faith; these become totally blind, see 215, 232, 233, 1072, 1911, 2196, 2203, 2568, 2588. Reasoning based on facts is the meaning of 'setting their trunk up among entangled boughs'. In the same prophet,

It had strong shoots as sceptres for those who have dominion, and its height rose up above among entangled boughs. Ezekiel 19:11.

Here the meaning is similar.

[8] In the same prophet,

The slain of Israel in the midst of their idols, around their altars, and under every green tree, and under every entangled oak. Ezekiel 6:13.

This refers to the kind of worship which people invent for themselves who have faith in themselves, and so in those things which they hatch out from their factual knowledge. 'An entangled oak' stands for facts as they exist in that particular state, 'oaks' meaning perceptions arising out of facts, see 1442, 1443, 2144. The same feature occurs elsewhere in the same prophet,

They looked at every high hill and every entangled tree, and there they offered their sacrifices. Ezekiel 20:28.

'Entangled tree' stands for things which are not dictated by the Word but by a person's own factual knowledge. The fact that worship used to take place in groves and depended for its meaning on the nature of the trees, see 2722.

[9] In Isaiah,

For wickedness will burn like a fire, it will consume brier and thorn, and will kindle the entangled boughs of the wood. Isaiah 9:18.

'Brier and thorn' stands for falsity and evil desire, 'the entangled boughs of the wood' for facts. In the same prophet,

Jehovah Zebaoth will hew down the entangled boughs of the wood with an axe, and Lebanon will fall by a majestic one. Isaiah 10:34.

'The entangled boughs of the wood' stands for facts, 'Lebanon' for rational concepts. In Jeremiah,

Raise a standard towards Zion, for I am bringing evil from the north, and a great destruction. A lion has risen up from his thicket, and a destroyer of nations has set out and come from his place to make your land a waste. Your cities will be destroyed, and left without inhabitants. Jeremiah 4:6-7.

'From his thicket' stands for from factual knowledge, and that which 'rises up' from this and enters into Divine arcana 'makes the land a waste', that is, lays waste the Church.

[10] The reason why in the Word facts are called 'thickets' is that facts are by nature like thickets, especially when the desires of self-love and love of the world, and false assumptions, exert an influence on them. Celestial and spiritual love is a love which arranges into order the facts that belong to the external memory, whereas self-love and love of the world disrupt that order and bring confusion to everything there. These are matters of which man is not aware because he takes that to be order which in fact is perverted order, that to be good which in fact is evil, and that to be truth which in fact is falsity; therefore those things are 'in a thicket'. He is also unaware of these matters because the things that belong to the external memory where facts reside are - in comparison with those that belong to the internal memory, where rational concepts reside - in a thicket, or in some gloomy woodland. How shadowy, gloomy, and darkened it is there in comparison, nobody can know as long as he lives in the body, for during that time he imagines that all wisdom and intelligence arise from facts; but he will know it in the next life when he has entered the things that belong to the internal memory. In the external memory which is proper to man during his life in the world nothing is more lacking than the light of wisdom and intelligence. But that everything there is by comparison dark, disordered, and entangled, see 2469-2494.

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

圣经文本

 

Genesis第24章

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1 Abraham was old, and well stricken in age. Yahweh had blessed Abraham in all things.

2 Abraham said to his servant, the elder of his house, who ruled over all that he had, "Please put your hand under my thigh.

3 I will make you swear by Yahweh, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live.

4 But you shall go to my country, and to my relatives, and take a wife for my son Isaac."

5 The servant said to him, "What if the woman isn't willing to follow me to this land? Must I bring your son again to the land you came from?"

6 Abraham said to him, "Beware that you don't bring my son there again.

7 Yahweh, the God of heaven, who took me from my father's house, and from the land of my birth, who spoke to me, and who swore to me, saying, 'I will give this land to your seed.' He will send his angel before you, and you shall take a wife for my son from there.

8 If the woman isn't willing to follow you, then you shall be clear from this my oath. Only you shall not bring my son there again."

9 The servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

10 The servant took ten camels, of his master's camels, and departed, having a variety of good things of his master's with him. He arose, and went to Mesopotamia, to the city of Nahor.

11 He made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water.

12 He said, "Yahweh, the God of my master Abraham, please give me success this day, and show kindness to my master Abraham.

13 Behold, I am standing by the spring of water. The daughters of the men of the city are coming out to draw water.

14 Let it happen, that the young lady to whom I will say, 'Please let down your pitcher, that I may drink,' and she will say, 'drink, and I will also give your camels a drink,'--let her be the one you have appointed for your servant Isaac. By this I will know that you have shown kindness to my master."

15 It happened, before he had finished speaking, that behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher on her shoulder.

16 The young lady was very beautiful to look at, a virgin, neither had any man known her. She went down to the spring, filled her pitcher, and came up.

17 The servant ran to meet her, and said, "Please give me a drink, a little water from your pitcher."

18 She said, "Drink, my lord." She hurried, and let down her pitcher on her hand, and gave him Drink.

19 When she had done giving him drink, she said, "I will also draw for your camels, until they have done drinking."

20 She hurried, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.

21 The man looked steadfastly at her, remaining silent, to know whether Yahweh had made his journey prosperous or not.

22 It happened, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,

23 and said, "Whose daughter are you? Please tell me. Is there room in your father's house for us to lodge in?"

24 She said to him, "I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor."

25 She said moreover to him, "We have both straw and provender enough, and room to lodge in."

26 The man bowed his head, and worshiped Yahweh.

27 He said, "Blessed be Yahweh, the God of my master Abraham, who has not forsaken his loving kindness and his truth toward my master. As for me, Yahweh has led me in the way to the house of my master's relatives."

28 The young lady ran, and told her mother's house about these words.

29 Rebekah had a brother, and his name was Laban. Laban ran out to the man, to the spring.

30 It happened, when he saw the ring, and the bracelets on his sister's hands, and when he heard the words of Rebekah his sister, saying, "This is what the man said to me," that he came to the man. Behold, he was standing by the camels at the spring.

31 He said, "Come in, you blessed of Yahweh. Why do you stand outside? For I have prepared the house, and room for the camels."

32 The man came into the house, and he unloaded the camels. He gave straw and provender for the camels, and water to wash his feet and the feet of the men who were with him.

33 Food was set before him to eat, but he said, "I will not eat until I have told my message." He said, "Speak on."

34 He said, "I am Abraham's servant.

35 Yahweh has blessed my master greatly. He has become great. He has given him flocks and herds, silver and gold, male servants and female servants, and camels and donkeys.

36 Sarah, my master's wife, bore a son to my master when she was old. He has given all that he has to him.

37 My master made me swear, saying, 'You shall not take a wife for my son of the daughters of the Canaanites, in whose land I live,

38 but you shall go to my father's house, and to my relatives, and take a wife for my son.'

39 I asked my master, 'What if the woman will not follow me?'

40 He said to me, 'Yahweh, before whom I walk, will send his angel with you, and prosper your way. You shall take a wife for my son of my relatives, and of my father's house.

41 Then will you be clear from my oath, when you come to my relatives. If they don't give her to you, you shall be clear from my oath.'

42 I came this day to the spring, and said, 'Yahweh, the God of my master Abraham, if now you do prosper my way which I go--

43 behold, I am standing by this spring of water. Let it happen, that the maiden who comes forth to draw, to whom I will say, "Please give me a little water from your pitcher to drink,"

44 and she will tell me, "Drink, and I will also draw for your camels,"--let her be the woman whom Yahweh has appointed for my master's son.'

45 Before I had finished speaking in my heart, behold, Rebekah came forth with her pitcher on her shoulder. She went down to the spring, and drew. I said to her, 'Please let me drink.'

46 She hurried and let down her pitcher from her shoulder, and said, 'Drink, and I will also give your camels a Drink.' So I drank, and she also gave the camels a Drink.

47 I asked her, and said, 'Whose daughter are you?' She said, 'The daughter of Bethuel, Nahor's son, whom Milcah bore to him.' I put the ring on her nose, and the bracelets on her hands.

48 I bowed my head, and worshiped Yahweh, and blessed Yahweh, the God of my master Abraham, who had led me in the right way to take my master's brother's daughter for his son.

49 Now if you will deal kindly and truly with my master, tell me. If not, tell me, that I may turn to the right hand, or to the left."

50 Then Laban and Bethuel answered, "The thing proceeds from Yahweh. We can't speak to you bad or good.

51 Behold, Rebekah is before you. Take her, and go, and let her be your master's son's wife, as Yahweh has spoken."

52 It happened that when Abraham's servant heard their words, he bowed himself down to the earth to Yahweh.

53 The servant brought forth jewels of silver, and jewels of gold, and clothing, and gave them to Rebekah. He also gave precious things to her brother and her mother.

54 They ate and drank, he and the men who were with him, and stayed all night. They rose up in the morning, and he said, "Send me away to my master."

55 Her brother and her mother said, "Let the young lady stay with us a few days, at least ten. After that she will go."

56 He said to them, "Don't hinder me, since Yahweh has prospered my way. Send me away that I may go to my master."

57 They said, "We will call the young lady, and ask her."

58 They called Rebekah, and said to her, "Will you go with this man?" She said, "I will go."

59 They sent away Rebekah, their sister, with her nurse, Abraham's servant, and his men.

60 They blessed Rebekah, and said to her, "Our sister, may you be the mother of thousands of ten thousands, and let your seed possess the gate of those who hate them."

61 Rebekah arose with her ladies. They rode on the camels, and followed the man. The servant took Rebekah, and went his way.

62 Isaac came from the way of Beer Lahai Roi, for he lived in the land of the South.

63 Isaac went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming.

64 Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel.

65 She said to the servant, "Who is the man who is walking in the field to meet us?" The servant said, "It is my master." She took her veil, and covered herself.

66 The servant told Isaac all the things that he had done.

67 Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife. He loved her. Isaac was comforted after his mother's death.