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Génesis第27章

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1 Y ACONTECIO que cuando hubo Isaac envejecido, y sus ojos se ofuscaron quedando sin vista, llamó á Esaú, su hijo el mayor, y díjole: Mi hijo. Y él respondió: Heme aquí.

2 Y él dijo: He aquí ya soy viejo, no sé el día de mi muerte:

3 Toma, pues, ahora tus armas, tu aljaba y tu arco, y sal al campo, y cógeme caza;

4 Y hazme un guisado, como yo gusto, y tráeme lo, y comeré: para que te bendiga mi alma antes que muera.

5 Y Rebeca estaba oyendo, cuando hablaba Isaac á Esaú su hijo: y fuése Esaú al campo para coger la caza que había de traer.

6 Entonces Rebeca habló á Jacob su hijo, diciendo: He aquí yo he oído á tu padre que hablaba con Esaú tu hermano, diciendo:

7 Tráeme caza, y hazme un guisado, para que coma, y te bendiga delante de Jehová antes que yo muera.

8 Ahora pues, hijo mío, obedece á mi voz en lo que te mando;

9 Ve ahora al ganado, y tráeme de allí dos buenos cabritos de las cabras, y haré de ellos viandas para tu padre, como él gusta;

10 Y tú las llevarás á tu padre, y comerá, para que te bendiga antes de su muerte.

11 Y Jacob dijo á Rebeca su madre: He aquí Esaú mi hermano es hombre velloso, y yo lampiño:

12 Quizá me tentará mi padre, y me tendrá por burlador, y traeré sobre mí maldición y no bendición.

13 Y su madre respondió: Hijo mío, sobre mí tu maldición: solamente obedece á mi voz, y ve y tráemelos.

14 Entonces él fué, y tomó, y trájolos á su madre: y su madre hizo guisados, como su padre gustaba.

15 Y tomó Rebeca los vestidos de Esaú su hijo mayor, los preciosos, que ella tenía en casa, y vistió á Jacob su hijo menor:

16 E hízole vestir sobre sus manos y sobre la cerviz donde no tenía vello, las pieles de los cabritos de las cabras;

17 Y entregó los guisados y el pan que había aderezado, en mano de Jacob su hijo.

18 Y él fué á su padre, y dijo: padre mío: y él respondió: Heme aquí, ¿quién eres, hijo mío?

19 Y Jacob dijo á su padre: Yo soy Esaú tu primogénito; he hecho como me dijiste: levántate ahora, y siéntate, y come de mi caza, para que me bendiga tu alma.

20 Entonces Isaac dijo á su hijo: ¿Cómo es que la hallaste tan presto, hijo mío? Y él respondió: Porque Jehová tu Dios hizo que se encontrase delante de mí.

21 E Isaac dijo á Jacob: Acércate ahora, y te palparé, hijo mío, por si eres mi hijo Esaú ó no.

22 Y llegóse Jacob á su padre Isaac; y él le palpó, y dijo: La voz es la voz de Jacob, mas las manos, las manos de Esaú.

23 Y no le conoció, porque sus manos eran vellosas como las manos de Esaú: y le bendijo.

24 Y dijo: ¿Eres tú mi hijo Esaú? Y él respondió: Yo soy.

25 Y dijo: Acércamela, y comeré de la caza de mi hijo, para que te bendiga mi alma; y él se la acercó, y comió: trájole también vino, y bebió.

26 Y díjole Isaac su padre: Acércate ahora, y bésame, hijo mío.

27 Y él se llegó, y le besó; y olió Isaac el olor de sus vestidos, y le bendijo, y dijo: Mira, el olor de mi hijo Como el olor del campo que Jehová ha bendecido:

28 Dios, pues, te dé del rocío del cielo, Y de las grosuras de la tierra, Y abundancia de trigo y de mosto.

29 Sírvante pueblos, Y naciones se inclinen á ti: Sé señor de tus hermanos, E inclínense á ti los hijos de tu madre: Malditos los que te maldijeren, Y benditos los que te bendijeren.

30 Y aconteció, luego que hubo Isaac acabado de bendecir á Jacob, y apenas había salido Jacob de delante de Isaac su padre, que Esaú su hermano vino de su caza.

31 E hizo él también guisados, y trajo á su padre, y díjole: Levántese mi padre, y coma de la caza de su hijo, para que me bendiga tu alma.

32 Entonces Isaac su padre le dijo: ¿Quién eres tú? Y él dijo: Yo soy tu hijo, tu primogénito, Esaú.

33 Y Estremecióse Isaac con grande estremecimiento, y dijo: ¿Quién es el que vino aquí, que cogió caza, y me trajo, y comí de todo antes que vinieses? Yo le bendije, y será bendito.

34 Como Esaú oyó las palabras de su padre clamó con una muy grande y muy amarga exclamación, y le dijo: Bendíceme también á mí, padre mío.

35 Y él dijo: Vino tu hermano con engaño, y tomó tu bendición.

36 Y él respondió: Bien llamaron su nombre Jacob, que ya me ha engañado dos veces; alzóse con mi primogenitura, y he aquí ahora ha tomado mi bendición. Y dijo: ¿No has guardado bendición para mí?

37 Isaac respondió y dijo á Esaú: He aquí yo le he puesto por señor tuyo, y le he dado por siervos á todos sus hermanos: de trigo y de vino le he provisto: ¿qué, pues, te haré á ti ahora, hijo mío?

38 Y Esaú respondió á su padre: ¿No tienes más que una sola bendición, padre mío? bendíceme también á mí, padre mío. Y alzó Esaú su voz, y lloró.

39 Entonces Isaac su padre habló y díjole: He aquí será tu habitación en grosuras de la tierra, Y del rocío de los cielos de arriba;

40 Y por tu espada vivirás, y á tu hermano servirás: Y sucederá cuando te enseñorees, Que descargarás su yugo de tu cerviz.

41 Y aborreció Esaú á Jacob por la bendición con que le había bendecido, y dijo en su corazón: Llegarán los días del luto de mi padre, y yo mataré á Jacob mi hermano.

42 Y fueron dichas á Rebeca las palabras de Esaú su hijo mayor: y ella envió y llamó á Jacob su hijo menor, y díjole: He aquí, Esaú tu hermano se consuela acerca de ti con la idea de matarte.

43 Ahora pues, hijo mío, obedece á mi voz; levántate, y húyete á Labán mi hermano, á Harán.

44 Y mora con él algunos días, hasta que el enojo de tu hermano se mitigue;

45 Hasta que se aplaque la ira de tu hermano contra ti, y se olvide de lo que le has hecho: yo enviaré entonces, y te traeré de allá: ¿por qué seré privada de vosotros ambos en un día?

46 Y dijo Rebeca á Isaac: Fastidio tengo de mi vida, á causa de las hijas de Heth. Si Jacob toma mujer de las hijas de Heth, como éstas, de las hijas de esta tierra, ¿para qué quiero la vida?

   

来自斯威登堡的著作

 

Arcana Coelestia#3519

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3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for having 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.

[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.

[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.

[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.

[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exodus 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .

[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judges 6:19, and also Manoah, Judges 13:15-16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matthew 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judges 13:22-23.

[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judges 15:1, and also of Judah when he visited Tamar, Genesis 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Leviticus 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,

You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exodus 23:19; 34:26.

Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other. In the literal sense there seems to be no connection at all between them as there is in the internal sense.

[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.

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