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1 Mose 30

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1 Da Rahel sah, daß sie dem Jakob nichts gebar, neidete sie ihre Schwester und sprach zu Jakob: Schaffe mir Kinder! Wo nicht, so sterbe ich.

2 Jakob aber ward sehr zornig auf Rahel und sprach: Bin ich doch nicht Gott, der dir deines Leibes Frucht nicht geben will.

3 Sie aber sprach: Siehe, da ist meine Magd Bilha; lege dich zu ihr, daß sie auf meinem Schoß gebäre, und ich doch durch sie erbauet werde.

4 Und sie gab ihm also Bilha, ihre Magd, zum Weibe; und Jakob legte sich zu ihr.

5 Also ward Bilha schwanger und gebar Jakob einen Sohn.

6 Da sprach Rahel: Gott hat meine Sache gerichtet und meine Stimme erhöret und mir einen Sohn gegeben. Darum hieß sie ihn Dan.

7 Abermal ward Bilha, Rahels Magd, schwanger und gebar Jakob den andern Sohn.

8 Da sprach Rahel: Gott hat es gewandt mit mir und meiner Schwester, und ich werde es ihr zuvortun. Und hieß ihn Naphthali.

9 Da nun Lea sah, daß sie aufgehöret hatte zu gebären, nahm sie ihre Magd Silpa und gab sie Jakob zum Weibe.

10 Also gebar Silpa, Leas Magd, Jakob einen Sohn.

11 Da sprach Lea: Rüstig! Und hieß ihn Gad.

12 Danach gebar Silpa, Leas Magd, Jakob den andern Sohn.

13 Da sprach Lea: Wohl mir, denn mich werden selig preisen die Töchter. Und hieß ihn Asser.

14 Ruben ging aus zur Zeit der Weizenernte und fand Dudaim auf dem Felde und brachte sie heim seiner Mutter Lea. Da sprach Rahel zu Lea: Gib mir der Dudaim deines Sohnes ein Teil.

15 Sie antwortete: Hast du nicht genug, daß du mir meinen Mann genommen hast, und willst auch die Dudaim meines Sohnes nehmen? Rahel sprach: Wohlan, laß ihn diese Nacht bei dir schlafen um die Dudaim deines Sohnes.

16 Da nun Jakob des Abends vom Felde kam, ging ihm Lea hinaus entgegen und sprach: Bei mir sollst du liegen; denn ich habe dich erkauft um die Dudaim meines Sohnes. Und er schlief die Nacht bei ihr.

17 Und Gott erhörete Lea, und sie ward schwanger und gebar Jakob den fünften Sohn

18 und sprach: Gott hat mir gelohnet, daß ich meine Magd meinem Manne gegeben habe. Und hieß ihn Isaschar.

19 Abermal ward Lea schwanger und gebar Jakob den sechsten Sohn;

20 und sprach: Gott hat mich wohl beraten; nun wird mein Mann wieder bei mir wohnen, denn ich habe ihm sechs Söhne geboren. Und hieß ihn Sebulon.

21 Danach gebar sie eine Tochter, die hieß sie Dina.

22 Der HERR gedachte aber an Rahel und erhörte sie und machte sie fruchtbar.

23 Da ward sie schwanger und gebar einen Sohn und sprach: Gott hat meine Schmach von mir genommen.

24 Und hieß ihn Joseph und sprach: Der HERR wolle mir noch einen Sohn dazu geben!

25 Da nun Rahel den Joseph geboren hatte, sprach Jakob zu Laban: Laß mich ziehen und reisen an meinen Ort und in mein Land.

26 Gib mir meine Weiber und meine Kinder, darum ich dir gedienet habe, daß ich ziehe; denn du weißest meinen Dienst, wie ich dir gedienet habe.

27 Laban sprach zu ihm: Laß mich Gnade vor deinen Augen finden. Ich spüre, daß mich der HERR segnet um deinetwillen.

28 Stimme den Lohn, den ich dir geben soll.

29 Er aber sprach zu ihm: Du weißest, wie ich dir gedienet habe, und was du für Vieh hattest unter mir.

30 Du hattest wenig, ehe ich herkam; nun aber ist's ausgebreitet in die Menge, und der HERR hat dich gesegnet durch meinen Fuß. Und nun, wann soll ich auch mein Haus versorgen?

31 Er aber sprach: Was soll ich dir denn geben? Jakob sprach: Du sollst mir nichts überall geben, sondern so du mir tun willst, das ich sage, so will ich wiederum weiden und hüten deiner Schafe.

32 Ich will heute durch alle deine Herde gehen und aussondern alle fleckichten und bunten Schafe und alle schwarzen Schafe unter den Lämmern und die bunten und fleckichten Ziegen. Was nun bunt und fleckicht fallen wird, das soll mein Lohn sein.

33 So wird mir meine Gerechtigkeit zeugen heute oder morgen, wenn es kommt, daß ich meinen Lohn von dir nehmen soll, also daß, was nicht fleckicht oder bunt oder nicht schwarz sein wird unter den Lämmern und Ziegen, das sei ein Diebstahl bei mir.

34 Da sprach Laban: Siehe da, es sei, wie du gesagt hast.

35 Und sonderte des Tages die sprenglichten und bunten Böcke und alle fleckichten und bunten Ziegen, wo nur was Weißes daran war, und alles, was schwarz war unter den Lämmern, und tat's unter die Hand seiner Kinder.

36 Und machte Raum dreier Tagereisen weit zwischen ihm und Jakob. Also weidete Jakob die übrige Herde Labans.

37 Jakob aber nahm Stäbe von grünen Pappelbäumen, Haseln und Kastanien und schälete weiße Streifen daran, daß an den Stäben das weiße bloß ward,

38 und legte die Stäbe, die er geschälet hatte, in die Tränkrinnen vor die Herden, die da kommen mußten zu trinken, daß sie empfangen sollten, wenn sie zu trinken kämen.

39 Also empfingen die Herden über den Stäben und brachten sprenglichte, fleckichte und bunte.

40 Da schied Jakob die Lämmer und tat die abgesonderte Herde zu den fleckichten und schwarzen in der Herde Labans; und machte ihm eine eigene Herde, die tat er nicht zu der Herde Labans.

41 Wenn aber der Lauf der Frühlinger Herde war, legte er diese Stäbe an die Rinnen vor die Augen der Herde, daß sie über den Stäben empfingen.

42 Aber in der Spätlinger Lauf legte er sie nicht hinein. Also wurden die Spätlinge des Laban, aber die Frühlinge des Jakob.

43 Daher ward der Mann über die Maße reich, daß er viel Schafe, Mägde und Knechte, Kamele und Esel hatte.

   

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Arcana Coelestia #3974

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3974. Give me my females. That this signifies that the affections of truth belonged to the natural; and that “and my children” signifies that so did the truths thence derived, is evident from the signification of “females,” or “women,” as being the affections of truth; his “woman Leah,” the affection of external truth; and “Rachel,” the affection of interior truth (concerning which frequently above); and from the signification of “children,” as being the derivative truths; for by “sons” are signified truths (n. 489, 491, 533, 1147, 2623, 3373); and by the “children” that were born from the females, the derivative truths. It was a statute among the ancients that the females given to servants should be the masters with whom they served, and also the children born of them; as is evident in Moses:

If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free for nothing. If his master give him a woman and she shall bear him sons or daughters, the woman and her children shall be her master’s, and he shall go out with his body (Exodus 21:2, 4).

As this was a statute in the Ancient Church also, and was thus known to Laban, he therefore claimed for himself both the females and the children of Jacob, as is plain in the following chapter:

Laban said unto Jacob, The daughters are my daughters, and the sons are my sons, and the flock is my flock, and all that thou seest, it is mine (Exodus 31:43 [NCBSW: Genesis 31:43]);

and because Jacob knew this, he said to Laban, “Give me my females and my children.” But that statute, as stated by Moses in the place cited, represented the right of the internal or rational man that it has acquired over the goods and truths of the external or natural man; for by a manservant was represented the truth of the natural such as it is in the beginning, before genuine truths are being insinuated. The truth acquired in the beginning is not truth, but appears as truth, and yet as before shown it serves as a means for introducing genuine truths and goods; and therefore when goods and truths have been insinuated by it, or by its service, it is dismissed, and the genuine goods and truths thus procured are retained. It was for the sake of this representation that this law concerning the servants was delivered.

[2] But as regards Jacob, he was not a bought servant, but was from a more distinguished family than Laban. He bought for himself by his own service the daughters of Laban, and thus also the children born of them; for these were his wages. Laban’s thought in regard to them therefore was not in accordance with the truth. Moreover, by a “Hebrew servant” was signified truth that serves for introducing genuine goods and truths, and by his “woman” the affection of natural good. With Jacob it was otherwise. By him is represented the good of natural truth; and by his “females” the affection of truth. Neither is that represented by Laban which is represented by the “master” in the law cited respecting a Hebrew servant, namely, the rational; but collateral good (see n. 3612, 3665, 3778); which is such that it is not genuine good, but appears to be genuine, and is of service for introducing truths (n. 3665, 3690), which therefore were Jacob’s.

[3] These things here advanced are indeed such as to fall into the comprehension of extremely few; because very few know what the truth and good of the natural are, and that they are distinct from the truth and good of the rational. Still less is it known that goods and truths not genuine, and which yet appear to be genuine, may serve for introducing genuine goods and truths, especially in the beginning of regeneration. Nevertheless as these are the things contained in the internal sense of these words, and in the internal sense also of those which follow respecting Laban’s flock, from which Jacob procured a flock for himself, they are not to be passed over in silence. There may be some who will comprehend them. They who are in the desire of knowing such things, that is, who are in the affection of spiritual good and truth, are enlightened in regard to such matters.

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

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Arcana Coelestia #3690

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3690. And Jacob went out from Beersheba. That this signifies life more remote from Divine doctrinal things, is evident from the signification of “going,” as being to live (see n. 3335, 3685); thus “going out” signifies living more remotely; and from the signification of “Beersheba” as being Divine doctrine (see n. 2723, 2858, 2859, 3466); hence it is evident that by “Jacob went out from Beersheba” is signified life more remote from Divine doctrinal things. Life is said to be more remote when it is in external truths, and is lived according to them, as is the life of the infancy and childhood of those who are being regenerated (concerning whom see above, n. 3688).

[2] In order to show further what this life is, and what its quality, it may be expedient to add a few words. All the histories of the Word are truths more remote from essential Divine doctrinal things, but still are of service to little children and older children, in order that thereby they may be by degrees introduced into the interior doctrinal matters of truth and good; and at last to Divine things themselves; for within them, in their inmost, is the Divine. While children are reading them and are affected by them from innocence, the angels who are with them are in a happy celestial state, being affected from the Lord with the internal sense, consequently with those things which the historical facts represent and signify; and it is the celestial happiness of the angels that flows in and causes the delight with the children. In order that this first state may exist, that is, the first state of infancy and childhood of those to be regenerated, the histories of the Word were given, and were so written that all things therein both in general and in particular contain within them things Divine.

[3] How far removed these historical matters are from Divine doctrinal things can be seen from the following example from them. When anyone first knows only that God descended on Mount Sinai, and gave tables to Moses, on which were written the Ten Commandments, and that Moses broke those tables, and that God wrote like commandments on other tables; while delighted solely with this history, he is in the life of external truth remote from Divine doctrinal things; but afterwards when he begins to be delighted and affected with the commandments or precepts themselves therein contained, and lives according to them, he is then in the life of truth, yet still remote from the Divine doctrinal things themselves. For a life according to the commandments is only a moral life, the precepts whereof are known to all who live in human society, from civil life itself and the laws thereof-as that the Deity is to be worshiped, and parents honored; and that murder, adultery, and theft must not be committed.

[4] But he who is being regenerated is led by degrees from this more remote life (that is, moral life), into a life nearer to Divine doctrinal things; that is, into spiritual life. When this comes to pass the man begins to wonder why such commandments or precepts were sent down from heaven in so miraculous a manner, and written on tables by the finger of God, when yet they are known to every people, and are also written in the laws of those who have never heard anything from the Word. If when he comes into this state of thought he is among those who are capable of being regenerated, he is brought by the Lord into a still more interior state, namely, into a state of thinking that deeper things lie concealed therein, with which as yet he is unacquainted; and when he reads the Word in this state, he finds everywhere in the Prophets, and especially in the Evangelists, that each one of these precepts contains within it things still more heavenly.

[5] For example, in respect to the honoring of parents, he now sees that when men are born anew, that is, when being regenerated, they receive another Father, and then become His sons, and that it is He who is to be honored; thus that this is the sense that lies hidden within this precept. And by degrees he learns that this new Father is the Lord; and at last that He is to be honored by being worshiped, and that He is worshiped when He is loved. When one who is being regenerated is in this truth, and in a life according to it, he is in Divine doctrine, and is then in an angelic state, and from this state looks at the things he before knew as following on in order, and as flowing from the Divine as it were according to the steps of a ladder, above which is Jehovah or the Lord; and on the steps whereof are His angels ascending and descending; thus he sees the things with which he had previously been delighted as more remote from him according to degrees. The case is the same with the other precepts of the Decalogue (see n. 2609). From this it is now evident what is meant by a life more remote from Divine doctrinal things, which is here signified by “Jacob went out from Beersheba.”

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