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Genesis 29

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1 Tedy Jákob vstav, odšel do země východní.

2 A pohleděv, uzřel studnici v poli a tři stáda ovcí, ana se složila při ní; nebo z té studnice napájeli stáda; a kámen veliký byl navrchu studnice.

3 Shánívána pak tam bývala všecka stáda, a teprv odvalovali kámen ten od vrchu té studnice, a napájeli dobytky; potom zas přivalovali kámen na vrch studnice, na místo jeho.

4 Tedy řekl jim Jákob: Bratří moji, odkud jste? Kteřížto odpověděli: Jsme z Cháran.

5 I řekl jim: Znáte-li Lábana, syna Náchorova? A oni řekli: Známe.

6 I dí opět k nim: Dobře-li se má? Odpověděli: Dobře, a aj, Ráchel dcera jeho tamto jde s dobytkem.

7 Tedy řekl: Však ještě daleko do večera, aniž ještě čas, aby dobytek byl sehnán; napojte stáda, a jděte, paste.

8 A oni odpověděli: Nemůžeme, než až se všecka stáda seženou, a odvalen bude kámen od svrchku studnice, abychom napojili ovce.

9 Když on ještě mluvil s nimi, přišla k tomu Ráchel s stádem otce svého; neb ona pásla stádo.

10 Tedy Jákob uzřev Ráchel, dceru Lábana ujce svého, a stádo jeho, přistoupil a odvalil ten kámen od vrchu studnice, a napojil stádo Lábana ujce svého.

11 A políbil Jákob Ráchel, a povýšiv hlasu svého, plakal.

12 Oznámil jí pak byl Jákob, že jest bratr otce jejího, a že jest syn Rebeky; a ona přiběhši, oznámila to otci svému.

13 I stalo se, když Lában uslyšel pověst o Jákobovi, synu sestry své, že vyběhl proti němu, a objav ho, políbil, a uvedl do domu svého; on pak vypravoval Lábanovi o všech těch věcech.

14 Jemužto odpověděl Lában: Jistě kost má a tělo mé jsi. I zůstal s ním přes celý měsíc.

15 Tedy řekl Lában Jákobovi: Zdali proto, že jsi bratr můj, darmo mi sloužiti budeš? Pověz mi, jaká má býti mzda tvá?

16 (Měl pak Lában dvě dcery; jméno starší Lía, a jméno mladší Ráchel.

17 Než Lía měla oči mdlé, ale Ráchel byla pěkné postavy a krásné tváři.

18 I miloval Jákob Ráchel.) Řekl tedy: Buduť sloužiti sedm let za Ráchel, dceru tvou mladší.

19 Odpověděl Lában: Lépeť jest, abych ji tobě dal, nežli bych ji dal muži jinému; zůstaniž se mnou.

20 Takž Jákob sloužil za Ráchel sedm let; a bylo před očima jeho jako něco málo dnů, proto že laskav byl na ni.

21 Potom řekl Jákob k Lábanovi: Dejž mi ženu mou; nebo vyplněni jsou dnové moji, abych všel k ní.

22 Tedy sezval Lában všecky muže místa toho, a učinil hody.

23 U večer pak vzav Líu, dceru svou, uvedl ji k němu; a on všel k ní.

24 Dal také Lában Zelfu děvku svou Líe, dceři své, za služebnici.

25 A když bylo ráno, poznal, že jest Lía. I řekl k Lábanovi: Což jsi mi to učinil? Zdaliž jsem za Ráchel nesloužil u tebe? Pročežs mne tedy oklamal?

26 Odpověděl Lában: Nebývá toho v kraji našem, aby vdávána byla mladší dříve, než prvorozená.

27 Vyplň týden této; dámeť potom i tuto za službu, kterouž sloužiti budeš u mne ještě sedm let jiných.

28 I udělal tak Jákob, a vyplnil týden její. Potom dal mu Ráchel dceru svou za manželku.

29 Dal také Lában Ráchel, dceři své, Bálu, děvku svou za služebnici.

30 Tedy všel také k Ráchel, a miloval ji více než Líu; i sloužil u něho ještě sedm let jiných.

31 Vida pak Hospodin, že Lía nemá lásky, otevřel život její; a Ráchel nechal neplodné.

32 Tedy počala Lía a porodila syna, a nazvala jméno jeho Ruben; nebo řekla: Jistě viděl Hospodin trápení mé; jižť nyní milovati mne bude muž můj.

33 I počala opět a porodila syna, a řekla: Jistě uslyšel Hospodin, že jsem v nenávisti, protož dal mi i tohoto. A nazvala jméno jeho Simeon.

34 A opět počala a porodila syna, a řekla: Již nyní připojí se ke mně muž můj, nebo jsem mu porodila tři syny. Z té příčiny nazváno jest jméno jeho Léví.

35 I počala ještě a porodila syna, a řekla: Již nyní chváliti budu Hospodina. Pročež nazvala jméno jeho Juda; i přestala roditi.

   

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Arcana Coelestia # 3857

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3857. 'And Rachel was barren' means that interior truths were not received. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with already, and from the meaning of 'barren' as not giving rise to doctrines, nor thus Churches. This statement expresses the opposite of what is said in reference to Leah, that is, that 'Jehovah opened her womb', meaning that the affection represented by her gave rise to the doctrines taught by the Churches. The reason interior truths were not received is that interior truths are such as go above the range of man's belief, that is to say, they do not fall into ideas he has and are not conditioned by the outward appearances or the illusions of the senses by which everyone allows himself to be led. He does not believe interior truths unless in some way they coincide with those appearances or illusions.

[2] For example, it is an interior truth that intervals of time and of space do not exist in the next life, but states instead. Man who is within time and space while he lives in the world forms all his ideas from these, so much so that he cannot have any thought without them, 3404. Consequently unless the states which exist in the next life were described by means of the intervals of time and space which man experiences, that is, by means of the kind of things that are moulded by time and space, he would perceive nothing and so believe nothing, and as a consequence would receive nothing. Doctrine would in that case be barren and no Church would arise from it.

[3] Take another example. Unless celestial and spiritual affections were described by means of such things as constitute worldly and bodily affections man would not perceive anything, for these are the affections he experiences, and it is from them that he is able to have notions about celestial and spiritual affections. Yet the two types of affections are as different from each other, or as far apart, as heaven from earth. Take for example the glory of heaven, that is, of the angels in heaven, 3839. Unless man modelled his idea of the glory of heaven on the idea of the glory which exists in the world he would not grasp it at all and so would not acknowledge it. The same applies to all other interior or heavenly things.

[4] For this reason the Lord has spoken in the Word in accordance with man's own ability to grasp things and with the appearances that go with that grasp of them. The literal sense of the Word is such, yet at the same time is of such a nature that it holds within it the internal sense which contains interior truths. This then explains why it is said in reference to Leah that 'Jehovah opened her womb', and that 'Rachel was barren'; for as has been stated, 'Leah' represents the affection for exterior truth, 'Rachel' the affection for interior truth. But because exterior truths are the first truths which a person learns, the Lord has provided that by means of them he can be introduced into interior truths. This provision is meant by the statement in Genesis 30:22 that God at last remembered Rachel, hearkened to her, and opened her womb.

[5] The truth of all this may be seen from the Churches which existed in ancient times, and from their doctrinal teachings, namely that their teachings were formed from external truths. With the Ancient Church which existed after the Flood their doctrinal teachings were for the most part external representatives and meaningful signs which had internal truths stored within them. For the majority of its members holy worship consisted in those external representatives and signs. If anyone had told them that the essential ingredients of Divine worship were not those representatives and meaningful signs but the spiritual and celestial realities represented and meant by these, they would have rejected them altogether, and so the Church would have ceased to exist. This applied even more to the Jewish Church. If anyone had told them that their religious observances received their holiness from the Divine things that were the Lord's within them they would not have acknowledged them at all.

[6] Such also was mankind when the Lord came into the world. They had grown even more bodily-minded, especially so those who were members of the Church. This is quite evident even from the disciples who, though with the Lord constantly and hearing so many things about His kingdom, were as yet unable to perceive interior truths. They were still unable to have any other concept of the Lord than such as exists with the Jews at the present day about the Messiah whom they are still awaiting. They imagined that He would promote that people to a position of dominion and glory over all nations throughout the world. And after hearing so many things from the Lord about the heavenly kingdom the disciples were still unable to think anything else than that the heavenly kingdom would be like an earthly kingdom, where God the Father would be supreme, after Him the Son, and then themselves the twelve, and so would reign in this order. For the same reasons also James and John asked to sit one on His right and the other on the left, Mark 10:35-37; and the rest of the disciples were angry at these two wishing to be greater than the rest, Mark 10:41; Matthew 20:24. For the same reason also, after teaching them what it was to be greatest in heaven, Matthew 20:25-28; Mark 10:42-45, the Lord still spoke in the way that they themselves thought. That is to say, He spoke of them sitting on twelve thrones and judging the twelve tribes of Israel, Luke 22:24, 30; Matthew 19:28.

[7] If they had been told that the word 'disciples' was not used to mean themselves but all people in whom the good of love and faith dwells, 3354, 3488, and also that in the Lord's kingdom there are no thrones, nor positions of government and dominion, as in the world, and that they would not be able to pass judgement on even the smallest aspect of any one person, 2129, 2553, they would have rejected that saying, and each would have left the Lord and gone back to his own employment. The reason why the Lord spoke in the way He did was so that they would receive those things and through them be introduced into internal truths. For within the external truths which the Lord spoke internal truths lay stored away which in course of time are laid bare. And when these are laid bare those external truths are dispelled and serve solely as the objects or the means for thought about internal ones. From these considerations one may recognize what is meant by the fact that Jehovah opened Leah's womb first and she bore sons to Jacob, and that Rachel did so subsequently.

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