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Genesis第30章

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1 And Rachel seeth that she hath not borne to Jacob, and Rachel is envious of her sister, and saith unto Jacob, `Give me sons, and if there is none -- I die.'

2 And Jacob's anger burneth against Rachel, and he saith, `Am I in stead of God who hath withheld from thee the fruit of the womb?'

3 And she saith, `Lo, my handmaid Bilhah, go in unto her, and she doth bear on my knees, and I am built up, even I, from her;'

4 and she giveth to him Bilhah her maid-servant for a wife, and Jacob goeth in unto her;

5 and Bilhah conceiveth, and beareth to Jacob a son,

6 and Rachel saith, `God hath decided for me, and also hath hearkened to my voice, and giveth to me a son;' therefore hath she called his name Dan.

7 And Bilhah, Rachel's maid-servant, conceiveth again, and beareth a second son to Jacob,

8 and Rachel saith, `With wrestlings of God I have wrestled with my sister, yea, I have prevailed;' and she calleth his name Napthali.

9 And Leah seeth that she hath ceased from bearing, and she taketh Zilpah her maid-servant, and giveth her to Jacob for a wife;

10 and Zilpah, Leah's maid-servant, beareth to Jacob a son,

11 and Leah saith, `A troop is coming;' and she calleth his name Gad.

12 And Zilpah, Leah's maid-servant, beareth a second son to Jacob,

13 and Leah saith, `Because of my happiness, for daughters have pronounced me happy;' and she calleth his name Asher.

14 And Reuben goeth in the days of wheat-harvest, and findeth love-apples in the field, and bringeth them in unto Leah, his mother, and Rachel saith unto Leah, `Give to me, I pray thee, of the love-apples of thy son.'

15 And she saith to her, `Is thy taking my husband a little thing, that thou hast taken also the love-apples of my son?' and Rachel saith, `Therefore doth he lie with thee to-night, for thy son's love-apples.'

16 And Jacob cometh in from the field at evening; and Leah goeth to meet him, and saith, `Unto me dost thou come in, for hiring I have hired thee with my son's love-apples;' and he lieth with her during that night.

17 And God hearkeneth unto Leah, and she conceiveth, and beareth to Jacob a son, a fifth,

18 and Leah saith, `God hath given my hire, because I have given my maid-servant to my husband;' and she calleth his name Issachar.

19 And conceive again doth Leah, and she beareth a sixth son to Jacob,

20 and Leah saith, `God hath endowed me -- a good dowry; this time doth my husband dwell with me, for I have borne to him six sons;' and she calleth his name Zebulun;

21 and afterwards hath she born a daughter, and calleth her name Dinah.

22 And God remembereth Rachel, and God hearkeneth unto her, and openeth her womb,

23 and she conceiveth and beareth a son, and saith, `God hath gathered up my reproach;'

24 and she calleth his name Joseph, saying, `Jehovah is adding to me another son.'

25 And it cometh to pass, when Rachel hath borne Joseph, that Jacob saith unto Laban, `Send me away, and I go unto my place, and to my land;

26 give up my wives and my children, for whom I have served thee, and I go; for thou -- thou hast known my service which I have served thee.'

27 And Laban saith unto him, `If, I pray thee, I have found grace in thine eyes -- I have observed diligently that Jehovah doth bless me for thy sake.'

28 He saith also, `Define thy hire to me, and I give.'

29 And he saith unto him, `Thou -- thou hast known that which I have served thee [in], and that which thy substance was with me;

30 for [it is] little which thou hast had at my appearance, and it breaketh forth into a multitude, and Jehovah blesseth thee at my coming; and now, when do I make, I also, for mine own house?'

31 And he saith, `What do I give to thee?' And Jacob saith, `Thou dost not give me anything; if thou do for me this thing, I turn back; I have delight; thy flock I watch;

32 I pass through all thy flock to-day to turn aside from thence every sheep speckled and spotted, and every brown sheep among the lambs, and speckled and spotted among the goats -- and it hath been my hire;

33 and my righteousness hath answered for me in the day to come, when it cometh in for my hire before thy face; -- every one which is not speckled and spotted among [my] goats, and brown among [my] lambs -- it is stolen with me.'

34 And Laban saith, `Lo, O that it were according to thy word;'

35 and he turneth aside during that day the ring-straked and the spotted he-goats, and all the speckled and the spotted she-goats, every one that [hath] white in it, and every brown one among the lambs, and he giveth into the hand of his sons,

36 and setteth a journey of three days between himself and Jacob; and Jacob is feeding the rest of the flock of Laban.

37 And Jacob taketh to himself a rod of fresh poplar, and of the hazel and chesnut, and doth peel in them white peelings, making bare the white that [is] on the rods,

38 and setteth up the rods which he hath peeled in the gutters in the watering troughs (when the flock cometh in to drink), over-against the flock, that they may conceive in their coming in to drink;

39 and the flocks conceive at the rods, and the flock beareth ring-straked, speckled, and spotted ones.

40 And the lambs hath Jacob parted, and he putteth the face of the flock towards the ring-straked, also all the brown in the flock of Laban, and he setteth his own droves by themselves, and hath not set them near Laban's flock.

41 And it hath come to pass whenever the strong ones of the flock conceive, that Jacob set the rods before the eyes of the flock in the gutters, to cause them to conceive by the rods,

42 and when the flock is feeble, he doth not set [them]; and the feeble ones have been Laban's, and the strong ones Jacob's.

43 And the man increaseth very exceedingly, and hath many flocks, and maid-servants, and men-servants, and camels, and asses.

   

来自斯威登堡的著作

 

Arcana Coelestia#4001

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4001. 'And black among the lambs' means the first state of innocence. This is clear from the meaning of 'black' as the proprium, and from the meaning of 'a lamb' as innocence, dealt with just above in 3994. The reason why 'black among the lambs' at this point means the first state of innocence is that the proprium of a person who is being regenerated rules at first, for he imagines that he does good from his proprium, and also, so that he can be granted a heavenly proprium, he must do it as if from his proprium, see 1712, 1937, 1947, 2882, 2883, 2891. This is why 'black among the lambs' here means the first state of innocence.

  
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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#3994

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3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

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

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

脚注:

1. literally, sons

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