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Genesis第30章

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1 When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, "Give me children, or else I will die."

2 Jacob's anger was kindled against Rachel, and he said, "Am I in God's place, who has withheld from you the fruit of the womb?"

3 She said, "Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her."

4 She gave him Bilhah her handmaid as wife, and Jacob went in to her.

5 Bilhah conceived, and bore Jacob a son.

6 Rachel said, "God has judged me, and has also heard my voice, and has given me a son." Therefore called she his name Dan.

7 Bilhah, Rachel's handmaid, conceived again, and bore Jacob a second son.

8 Rachel said, "With mighty wrestlings have I wrestled with my sister, and have prevailed." She named him Naphtali.

9 When Leah saw that she had finished bearing, she took Zilpah, her handmaid, and gave her to Jacob as a wife.

10 Zilpah, Leah's handmaid, bore Jacob a son.

11 Leah said, "How fortunate!" She named him Gad.

12 Zilpah, Leah's handmaid, bore Jacob a second son.

13 Leah said, "Happy am I, for the daughters will call me Happy." She named him Asher.

14 Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother, Leah. Then Rachel said to Leah, "Please give me some of your son's mandrakes."

15 She said to her, "Is it a small matter that you have taken away my husband? Would you take away my son's mandrakes, also?" Rachel said, "Therefore he will lie with you tonight for your son's mandrakes."

16 Jacob came from the field in the evening, and Leah went out to meet him, and said, "You must come in to me; for I have surely hired you with my son's mandrakes." He lay with her that night.

17 God listened to Leah, and she conceived, and bore Jacob a fifth son.

18 Leah said, "God has given me my hire, because I gave my handmaid to my husband." She named him Issachar.

19 Leah conceived again, and bore a sixth son to Jacob.

20 Leah said, "God has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons." She named him Zebulun.

21 Afterwards, she bore a daughter, and named her Dinah.

22 God remembered Rachel, and God listened to her, and opened her womb.

23 She conceived, bore a son, and said, "God has taken away my reproach."

24 She named him Joseph, saying, "May Yahweh add another son to me."

25 It happened, when Rachel had borne Joseph, that Jacob said to Laban, "Send me away, that I may go to my own place, and to my country.

26 Give me my wives and my children for whom I have served you, and let me go; for you know my service with which I have served you."

27 Laban said to him, "If now I have found favor in your eyes, stay here, for I have divined that Yahweh has blessed me for your sake."

28 He said, "Appoint me your wages, and I will give it."

29 He said to him, "You know how I have served you, and how your livestock have fared with me.

30 For it was little which you had before I came, and it has increased to a multitude. Yahweh has blessed you wherever I turned. Now when will I provide for my own house also?"

31 He said, "What shall I give you?" Jacob said, "You shall not give me anything. If you will do this thing for me, I will again feed your flock and keep it.

32 I will pass through all your flock today, removing from there every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats. This will be my hire.

33 So my righteousness will answer for me hereafter, when you come concerning my hire that is before you. Every one that is not speckled and spotted among the goats, and black among the sheep, that might be with me, will be counted stolen."

34 Laban said, "Behold, let it be according to your word."

35 That day, he removed the male goats that were streaked and spotted, and all the female goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons.

36 He set three days' journey between himself and Jacob, and Jacob fed the rest of Laban's flocks.

37 Jacob took to himself rods of fresh poplar, almond, plane tree, peeled white streaks in them, and made the white appear which was in the rods.

38 He set the rods which he had peeled opposite the flocks in the gutters in the watering-troughs where the flocks came to drink. They conceived when they came to drink.

39 The flocks conceived before the rods, and the flocks brought forth streaked, speckled, and spotted.

40 Jacob separated the lambs, and set the faces of the flocks toward the streaked and all the black in the flock of Laban: and he put his own droves apart, and didn't put them into Laban's flock.

41 It happened, whenever the stronger of the flock conceived, that Jacob laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods;

42 but when the flock were feeble, he didn't put them in. So the feebler were Laban's, and the stronger Jacob's.

43 The man increased exceedingly, and had large flocks, female servants and male servants, and camels and donkeys.

   

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Arcana Coelestia#4038

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4038. 'And camels and asses' means the rather external and the fully external truths of good. This is clear from the meaning of 'camels' as general facts belonging to the natural man, dealt with in 3048, 3071, 3143, 3145 - general facts being lower or rather external truths of good; and from the meaning of 'asses' as still lower or fully external truths of natural good, dealt with in 2781. What interior goods and truths are, also what intermediate ones are, as well as what the rather external and the fully external are, may be seen from what has been stated in 4009. With man three general areas exist - the bodily, the natural, and the rational. The bodily is outermost, the natural is intermediate, and the rational is interior. Insofar as one of these reigns over another in someone he is called either bodily-minded, or natural, or rational. These three parts of man's mind intercommunicate in a wonderful way - the bodily part with the natural, and the natural with the rational.

[2] When a person is first born only the immature bodily part exists; but this has within it the capacity to become fully developed. Subsequently he becomes natural, and at length rational. From this one may see that communication takes place between one part and another. The bodily part communicates with the natural by means of the senses, doing so through the senses belonging to the understanding in a distinct and separate way from its communication through those belonging to the will; for both understanding and will have to become fully developed in a person if he is to become and is to be fully human. The perceptions of the senses of sight and hearing serve in particular to develop fully his understanding, while the other three senses have regard in particular to his will. The bodily part of man's mind communicates with his natural - which, as has been stated, is the intermediate part - by means of the senses. For the things that enter through sensory experience accommodate themselves within the natural as a kind of receptacle for them. This receptacle is the memory. The delight, pleasure, and desire there belong to the will and are called natural goods, but the facts there belong to the understanding and are called natural truths.

[3] By means of these things just mentioned the natural part of man's mind communicates with his rational which, as has been stated, is the interior part. The things which rise up from the natural to the rational accommodate themselves in the rational likewise as in a kind of receptacle. This receptacle is the interior memory, dealt with in 2469-2480. The blessing and happiness there belong to the will and are forms of rational good, while the interior insights into things, and the perceptions of these, belong to the understanding, the objects of those insights and perceptions being called rational truths. These three - the bodily, the natural, and the rational - are what constitute a human being. Means of communication exist between these three, the external senses being the means by which the bodily part of a person's mind communicates with his natural, and the interior senses those by which the natural part of his mind communicates with his rational. Therefore it is those things which are present in the natural part of a person's mind, and which have been derived from the external senses that belong properly to the body, that are called the rather external and the fully external truths of good. But those which have been derived from the interior senses, which belong properly to his spirit and communicate with the rational, are the ones which are called interior goods and truths. And those which come in between and partake of both are the ones which are called intermediate goods and truths. These three groups of truths, starting in order with interior, are what are meant in the internal sense by 'flocks', by 'servant-girls and slaves', and by 'camels and asses'.

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