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1 Mosebok第33章

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1 Da Jakob så op, fikk han se Esau som kom med fire hundre mann. Da delte han barna mellem Lea og akel og begge trælkvinnene,

2 og han satte trælkvinnene med sine barn fremst og Lea med sine barn bakenfor dem og akel med Josef bakerst.

3 Og selv gikk han foran dem og bøide sig syv ganger til jorden, inntil han kom frem til sin bror.

4 Men Esau løp ham i møte og omfavnet ham og falt ham om halsen og kysset ham, og de gråt.

5 Da han så op, fikk han øie på kvinnene og barna; da sa han: Hvem er det du har der? Han svarte: Det er de barn som Gud har unt din tjener.

6 Så gikk trælkvinnene frem med sine barn og bøide sig,

7 og Lea gikk også frem med sine barn, og de bøide sig, og derefter gikk Josef og akel frem og bøide sig.

8 Da sa han: Hvad vilde du med hele den leir som jeg møtte? Han svarte: Jeg vilde finne nåde for min herres øine.

9 Da sa Esau: Jeg har nok; ha du selv, min bror, det som ditt er!

10 Jakob svarte: Nei, kjære! Dersom jeg har funnet nåde for dine øine, så ta imot min gave! For da jeg så ditt ansikt, var det som om jeg så Guds ansikt, siden du var så vennlig mot mig.

11 Kjære, ta imot gaven som jeg sendte dig! For Gud har vært mig nådig, og jeg har nok av alle ting. Og han nødde ham til han tok imot det.

12 Da sa Esau: La oss bryte op og dra videre, og la mig dra side om side med dig!

13 Men han svarte ham: Min herre vet at barna er svake, og småfeet og storfeet har nylig båret hos mig; og driver en dem bare en eneste dag for sterkt, så dør alt småfeet.

14 Vil ikke min herre dra foran. sin tjener, så vil jeg dra langsomt efter, som det kan passe for buskapen som drives foran mig, og for barna, inntil jeg kommer til min herre i Se'ir.

15 Da sa Esau: Så vil jeg få lov til å la nogen av de folk jeg har med, bli hos dig. Men han svarte: Hvorfor det? La mig bare finne nåde for min herres øine!

16 Så drog Esau samme dag sin vei tilbake til Se'ir

17 Og Jakob drog til Sukkot og bygget sig et hus og gjorde løvhytter til sin buskap; derfor kalte de stedet Sukkot*. / {* hytter.}

18 Og Jakob kom lykkelig frem til byen Sikem, som ligger i Kana'ans land, da han kom fra Mesopotamia; og han slo leir utenfor byen.

19 Og det stykke mark hvor han hadde slått op sitt telt, kjøpte han av sønnene til Hemor, Sikems far, for hundre kesitter*. / {* en viss vekt sølv eller gull.}

20 Der reiste han et alter og kalte det El Elohe Israel*. / {* d.e. Israels Gud er Gud.}

   

来自斯威登堡的著作

 

Arcana Coelestia#4360

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4360. 'And the servant-girls came near, they and their sons, and bowed down' means sensory knowledge and its truths, and their submission. This is clear from the meaning of 'the servant-girls' as affections for knowledge and for cognitions which belong to the external man, dealt with above in 4344, and therefore sensory knowledge, the nature of which is discussed below; from the meaning of 'sons' as truths, dealt with above in 4357; and from the meaning of 'bowing down' as submission. Sensory knowledge, meant by 'the servant-girls', is factual knowledge about external things which belong to the world, and is therefore the most general kind of all, 4345. It consists in the things which enter immediately through the external senses and which are perceived by that sensory awareness. The knowledge which everyone possesses in early childhood is sensory knowledge, and this serves as a basis not only for cognitions of interior natural things but also later on for cognitions of spiritual things. For spiritual things are founded on natural ones and are represented within them. It is because truths are joined to good in conformity with an ordering that begins with things that are quite general, as shown above in 4345, that the reference is made at this point to the servant-girls and their sons bowing down first, that is, they were submissive.

  
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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#3793

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3793. 'Rachel came with the flock' means the affection for interior truth belonging to the Church and to doctrine. This is clear from the representation of 'Rachel' as the affection for interior truth, and from the meaning of 'the flock' as the Church and also as doctrine, dealt with in 3767, 3768, 3783. To enable it to be known how 'Rachel' represents the affection for interior truth, and 'Leah' the affection for exterior truth, let a brief statement be made about the matter: The natural, which 'Jacob' represents, consists of good and of truth; and within the natural, as within every single part in the human being, and indeed within the whole natural order, there ought to be a marriage of good and truth. Without this marriage nothing is produced, for every act of bringing forth and every effect is from that marriage. When he is born there is no marriage of good and truth within a person's natural because the human being, unlike other creatures, is not born into a condition where Divine order is present. It is true that good which goes with innocence and charity is present, flowing from the Lord in earliest childhood; but no truth is present to which that good may be coupled. As he advances in life this good which has been instilled by the Lord into a person in early childhood is drawn in towards the interior parts and kept there by the Lord so that it may serve to modify the states of life which he experiences subsequently. As a consequence without the good belonging to his infancy and early childhood the human being would be worse and more vicious than any wild animal. When that good belonging to earliest childhood is drawn inwards, evil in that case takes its place and enters the person's natural. Falsity then couples itself to that evil, and a joining together and so to speak a marriage of evil and falsity takes place with him. If a person is to be saved therefore, he has to be regenerated. Evil has to be removed and good instilled by the Lord. And in the measure that he receives good truth is instilled into him so that a coupling, or so to speak marriage, of good and truth takes place.

[2] These are the matters represented by Jacob and his two wives, Rachel and Leah. 'Jacob' now takes on the representation of natural good therefore, and 'Rachel' that of truth. But since all joining of truth to good is effected through affection, it is the affection for truth coupled to good that 'Rachel' represents. Furthermore the natural, like the rational, has an interior and an exterior. 'Rachel' represents the affection for interior truth, and 'Leah' the affection for exterior truth. 'Laban', who is their father, represents a good that springs from a common stock, but is a parallel good, as has been stated. That good is the good which in the parallel line corresponds to the truth of the rational, which is 'Rebekah', 3012, 3013, 3077. Daughters descended from that good therefore represent affections existing within the natural, for these are like daughters fathered by that good. And because those affections are to be coupled to natural good they consequently represent affections for truth - the first representing the affection for interior truth, the second the affection for exterior truth.

[3] The regeneration of a person's natural is altogether like Jacob and Laban's two daughters, Rachel and Leah. Anyone therefore who can see and understand the internal sense of the Word sees this arcanum which has been disclosed to him, but no one else is able to see it except him in whom good and truth are present. No others, no matter how good a perception they may have of the things to do with personal life and life in society and may seem to be highly intelligent, are able to see and then to acknowledge anything at all of that arcanum. Indeed they do not know what good and truth are, for they imagine evil to be good, and falsity to be truth. For this reason the moment good is mentioned the idea of evil presents itself, and the moment truth is mentioned the idea of falsity does so. Consequently they perceive nothing of the things contained in the internal sense, but as soon as they hear anything of it darkness descends which extinguishes the light.

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