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Génesis 27

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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?

   

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Arcana Coelestia #8945

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8945. And thou shalt not go up on steps unto the altar. That this signifies no elevation to interior things which are celestial, is evident from the signification of “going up by steps,” as being to raise oneself to higher or interior things (whether we say “interior things,” or “higher things,” it is the same, for interior things appear as higher, see n. 2148, 3084, 4210, 4599); and from the signification of “an altar,” as being the chief representative of the the Lord, (n. 921, 2777, 2811); thus by “going up on steps unto Mine altar” is signified to raise oneself to the Lord, consequently to interior things which are celestial; for the Lord is more present in interior things. Those things are called celestial which are in the inmost heaven, and those spiritual which are in the middle heaven. For heaven is distinguished into two kingdoms, namely, the celestial kingdom and the spiritual kingdom. They who are in the celestial kingdom are in the inmost or third heaven, thus nearest to the Lord; for they who are there are in love to the Lord and in innocence, consequently in wisdom above all the other angels. But they who are in the spiritual kingdom are in the middle or second heaven, thus more remote from the Lord; they who are there are in charity toward the neighbor, and through charity are with the Lord. (Concerning these two kingdoms and the difference between them, see n. 2048, 2088, 2227, 2507, 2669, 2708, 2715, 2718, 3235, 3246, 3374, 3887, 4448, 4585, 4938, 4939, 5113, 5922, 6367, 6435, 7877)

[2] It is to be explained in a few words how the case is with respect to the elevation toward interior things, thus toward celestial things, which is signified by “going up on steps unto the altar.” It is not granted anyone in the other life to be raised higher into heaven than to the degree of good in which he is; for if he is raised higher, his defilements, that is, the evils of his loves and the falsities therefrom, are made manifest. For the more interior, the more pure and holy, it is in heaven. They who are in a more impure state are kept in a lower sphere, where their impurities are not perceived and do not appear, because they are in a grosser good, and a more obscure truth.

[3] It sometimes happens that they who come into heaven desire to come into a more interior heaven, believing that so they will enjoy greater joy. In order that this desire which clings to them may be removed, they are indeed raised into a more interior heaven; but when they come thither, they begin to be distressed by reason of the evils of their loves, which evils then come to their perception, and they also become ugly by reason of the falsities from the evils with them. On perceiving these things, they cast themselves down from the more interior heaven, and do not return into a tranquil and peaceful state until they come into their former station. These are the things which are signified by the statute, “Thou shalt not go up on steps unto Mine altar, that thy nakedness be not uncovered upon it.”

[4] The case is similar with those who are beneath heaven. If these desire to ascend into heaven before they have been prepared, when they are raised there they feel torment almost infernal, and appear to themselves like carcasses. Even the very life with them labors, like the life of those who are in the death agony; and therefore they cast themselves down headlong, and afterward no more desire to ascend above the state of life in which they are.

[5] Be it known that in the other life heaven is denied by the Lord to no one, and that as many as desire can be admitted. (Heaven consists of societies of angels who are in the good of love toward the neighbor and of love to the Lord; and when any are admitted into heaven, they are let into such societies.) But when the sphere of their life, that is, when the life of their love, is not in agreement, then conflict arises, from which they have anguish and downcasting. In this way they are instructed about the life of heaven, and the state of their own life in comparison, also about the fact that no one has heaven merely by being received or admitted (as is the common opinion in the world), and that by his life in the world a man may become of such a character that he can be with those who are in heaven (see what has been already said and shown on this subject from experience, n. 3938, 4225, 4226, 4299, 4674, 5057, 5058, 7186, 7519, 8794, 8797). These are the things which are signified by the statute, “Thou shalt not go up on steps unto Mine altar, that thy nakedness be not uncovered upon it;” and also by a similar statute in Exodus 28:42-43.

[6] It is said “go up on steps,” for the reason that elevation to interior things appears in the world of spirits, where celestial and spiritual things are presented in forms like those of the world, as an ascent by steps. This representative it has often been given me to see. For this reason also it was that the angels were seen by Jacob in his dream going up to the Lord by the steps of a ladder (Genesis 28:12). Therefore also by “steps” in the Word is signified ascent to higher things, that is, to interior things, as in Ezekiel 40:6, 22, 26, 31, 34; and in Amos:

The Lord Jehovih Zebaoth buildeth His steps in the heavens (Amos 9:6).

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

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Arcana Coelestia #3246

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3246. And to the sons of the concubines that Abraham had, Abraham gave gifts. That this signifies the spiritual adopted by the Lord’s Divine Human, that they have allotted places in His spiritual kingdom, is evident from the signification of the “sons of the concubines,” as denoting those who are spiritual (concerning whom in what follows); from the representation here of Abraham, as being the Lord’s Divine Human; so that by the words “which Abraham had,” is signified that they (namely, the spiritual) were adopted by the Lord’s Divine Human; and from the signification of the “gifts” which Abraham gave them, as being allotted places in the Lord’s spiritual kingdom.

[2] From what has already been shown in several places (as n. 3235, and elsewhere) concerning those who constitute the Lord’s spiritual kingdom and are called the spiritual, it can be seen that they are not sons born of the marriage itself of good and truth, but of a certain covenant not so conjugial; they are indeed from the same father, but not from the same mother; that is, they are from the same Divine good, but not from the same Divine truth. For as the celestial are from the very marriage of good and truth, they have good and thence truth; wherefore they never inquire what is true, but perceive it from good; and they discourse not about truth beyond affirming that it is so-according to what the Lord teaches in Matthew:

Let your speech be, Yea, yea; Nay, Nay; for whatsoever is more than these cometh of evil (Matthew 5:37); whereas the spiritual, because they are from a covenant not so conjugial, do not know from any perception what truth is, but call that true which they have been told to be so by parents and masters; and therefore in them there is not the marriage of good and truth; but still the truth which they thus believe is adopted by the Lord for truth when they are in the good of life (concerning this see n. 1832). Therefore it is that those who are spiritual are here called the “sons of the concubines,” and by these are meant all the sons of Keturah hitherto enumerated, and also the sons of Hagar, who will be named immediately below, from the twelfth to the eighteenth verse.

[3] In former times, in order that both the celestial and the spiritual might be represented in marriages, it was permissible for a man to have a concubine in addition to a wife; such concubine being given to the husband by the wife, and she was then called his “woman,” or was said to be “given to him for a woman,” as when Hagar the Egyptian was given to Abraham by Sarah (Genesis 16:3); when Bilhah the handmaid was given by Rachel to Jacob (Genesis 30:4), and the handmaid Zilpah to Jacob by Leah (Genesis 30:9). They are there called “women,” but elsewhere they are called “concubines,” as Hagar the Egyptian in this verse, and Bilhah in Genesis 35:22, also Keturah herself in 1 Chronicles 1:32.

[4] That those ancients had concubines besides a wife, as was the case not only with Abraham and Jacob, but also with their descendants, as Gideon (Judges 8:31), Saul (2 Samuel 3:7), David (2 Samuel 5:13; 15:16), and Solomon (1 Kings 11:3), was of permission, for the sake of the representation, namely, of the celestial church by a wife, and of the spiritual church by a concubine: this was of permission because they were such that they had no conjugial love, neither was marriage to them marriage, but only a carnal coupling for the sake of procreating offspring. To such there might be permissions without injury to conjugial love, and consequently to its covenant; but never to those who are in good and truth, and who are or can become internal men; for as soon as man is in good and truth, and in things internal, such things cease. For this reason it is not allowable for Christians, as it was for the Jews, to take to themselves a concubine together with a wife, for this is adultery. That the spiritual were adopted by the Lord’s Divine Human, may be seen from what has been stated and shown before on the same subject (n. 2661, 2716, 2833, 2834).

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