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Genesis 27

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1 Da Isak var blevet gammel og hans Syn sløvet, så han ikke kunde se, kaldte han sin ældste Søn Esau til sig og sagde til ham: "Min Søn!" Han svarede: "Her er jeg!"

2 Da sagde han: "Se, jeg er nu gammel og ved ikke, hvad Dag Døden kommer

3 tag derfor dine Jagtredskaber, dit Pilekogger og din Bue og gå ud på Marken og skyd mig et Stykke Vildt;

4 lav mig en lækker et Mad efter min Smag og bring mig den, at jeg kan spise, før at min Sjæl kan velsigne dig, før jeg dør!"

5 Men ebekka havde lyttet, medens Isak talte til sin Søn Esau, og da, Esau var gået ud på Marken for at skyde et Stykke Vildt til sin Fader,

6 sagde hun til sin yngste Søn Jakob; "Se, jeg hørte din Fader sige til din Broder Esau:

7 Hent mig et Stykke Vildt og lav mig en lækker et Mad, at jeg kan spise, før at jeg kan velsigne dig for HE ENs Åsyn før min Død.

8 Adlyd mig nu, min Søn, og gør, hvad jeg pålægger dig:

9 Gå ud til Hjorden og hent mig to gode Gedekid; så laver jeg af dem en lækker et Mad til din Fader efter hans Smag;

10 bring så den ind til din Fader, at han kan spise, for at han kan velsigne dig før sin Død!"

11 Men Jakob sagde til sin Moder ebekka: "Se, min Broder Esau er håret, jeg derimod glat;

12 sæt nu, at min Fader føler på mig, så står jeg for ham som en Bedrager og henter mig en Forbandelse og ingen Velsignelse!"

13 Men hans Moder svarede: "Den Forbandelse tager jeg på mig, min Søn, adlyd mig blot og gå hen og hent mig dem!"

14 Så gik han hen og hentede dem og bragte sin Moder dem, og hun tillavede en lækker et Mad efter hans Faders Smag.

15 Derpå tog ebekka sin ældste Søn Esaus Festklæder, som hun havde hos sig i Huset, og gav sin yngste Søn Jakob dem på;

16 Skindene af Gedekiddene lagde hun om hans Hænder og om det glatte på hans Hals,

17 og så gav hun sin Søn Jakob Maden og Brødet, som hun havde tillavet.

18 Så bragte han det ind til sin Fader og sagde: "Fader!" Han svarede: "Ja! Hvem er du, min Søn?"

19 Da svarede Jakob sin Fader: "Jeg er Esau, din førstefødte; jeg har gjort, som du bød mig; sæt dig nu op og spis af mit Vildt, for at din Sjæl kan velsigne mig!"

20 Men Isak sagde til sin Søn: "Hvor har du så hurtigt kunnet finde noget, min Søn?" Han svarede: "Jo, HE EN din Gud sendte mig det i Møde!"

21 Men Isak sagde til Jakob: "Kom hen til mig, min Søn, så jeg kan føle på dig, om du er min Søn Esau eller ej!"

22 Da trådte Jakob hen til sin Fader, og efter at have følt på ham sagde Isak: " østen er Jakobs, men Hænderne Esaus!"

23 Og han kendte ham ikke, fordi hans Hænder var hårede som hans Broder Esaus. Så velsignede han ham.

24 Og han sagde: "Du er altså virkelig min Søn Esau?" Han svarede: "Ja, jeg er!"

25 Da sagde han: "Bring mig det, at jeg kan spise af min Søns Vildt, for at min Sjæl kan velsigne dig!" Så bragte han ham det, og han spiste, og han bragte ham Vin, og han drak.

26 Derpå sagde hans Fader Isak til ham: "Kom hen til mig og kys mig, min Søn!"

27 Og da, han kom hen til ham og kyssede ham, mærkede han Duften af hans Klæder. Så velsignede han ham og sagde: "Se, Duften af min Søn er som Duften af en Mark, HE EN har velsignet!

28 Gud give dig af Himmelens Væde og Jordens Fedme, Korn og Most i Overflod!

29 Måtte Folkeslag tjene dig og Folkefærd bøje sig til Jorden for dig! Bliv Hersker over dine Brødre, og din Moders Sønner bøje sig til Jorden for dig! Forbandet, hvo dig forbander; velsignet, hvo dig velsigner!"

30 Da Isak var færdig med at velsigne Jakob, og lige som Jakob var gået fra sin Fader Isak, vendte hans Broder Esau hjem fra Jagten;

31 også han lavede en lækker et Mad, bragte den til sin Fader og sagde: "Vil min Fader sætte sig op og spise af sin Søns Vildt, for at din Sjæl kan velsigne mig!"

32 sagde hans Fader Isak: "Hvem er du?" Og han svarede: "Jeg er Esau, din førstefødte!"

33 Da blev Isak højlig forfærdet og sagde: "Men hvem var da han. der bragte mig et Stykke Vildt, som han havde skudt? Og jeg spiste, før du kom, og jeg velsignede ham og nu er og bliver han velsignet!"

34 Da Esau hørte sin Faders Ord: udstødte han et højt og hjerteskærende Skrig og sagde: "Velsign dog også mig, Fader!"

35 Men han sagde: "Din Broder kom med Svig og tog din Velsignelse!"

36 Da sagde han: "Har man kaldt ham Jakob, fordi han skulde overliste mig? Nu har han gjort det to Gange: Han tog min Førstefødselsret, og nu har han også taget min Velsignelse!" Og han sagde: "Har du ingen Velsignelse tilbage til mig?"

37 Men Isak svarede: "Se, jeg har sat ham til Hersker over dig, og alle hans Brødre har jeg gjort til hans Trælle, med Horn og Most. har jeg betænkt ham hvad kan jeg da gøre for dig, min Søn?"

38 Da sagde Esau til sin Fader: "Har du kun den ene Velsignelse. Fader? Velsign også mig, Fader!" Og Esau opløftede sin øst og græd.

39 Så tog hans Fader Isak til Orde og sagde til ham: "Se, fjern fra Jordens Fedme skal din Bolig være og fjern fra Himmelens Væde ovenfra;

40 af dit Sværd skal du leve, og din Broder skal du tjene; men når du samler din Kraft, skal du sprænge hans Åg af din Hals!"

41 Men Esau pønsede på ondt mod Jakob for den Velsignelse, hans Fader havde givet ham, og Esau sagde ved sig selv: "Der er ikke længe til, at vi skal holde Sorg over min Fader, så vil jeg slå min Broder Jakob ihjel!"

42 Da nu ebekka fik Nys om sin ældste Søn Esaus Ord, sendte hun Bud efter sin yngste Søn Jakob og sagde til ham: "Din Broder Esau vil hævne sig på dig og slå dig ihjel;

43 adlyd nu mig min Søn: Flygt til min Broder Laban i Karan

44 og bliv så hos ham en Tid, til din Broders Harme lægger sig,

45 til din Broders Vrede vender sig fra dig, og han glemmer, hvad du har gjort ham; så skal jeg sende Bud og hente dig hjem. Hvorfor skal jeg miste eder begge på een Dag!"

46 Men ebekka sagde til Isak: "Jeg er led ved Livet for Hets Døtres Skyld; hvis Jakob tager sig sådan en hetitisk Kvinde, en af Landets Døtre, til Hustru, hvad skal jeg da med Livet!"

   


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Arcana Coelestia # 3539

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3539. And put them upon Jacob her younger son. That this signifies the affection of truth, or the life of good from truth, is evident from the representation of Rebekah, as being the Divine truth of the Divine rational; from the representation of Jacob, as being the Divine truth of the Divine natural; and from the signification of “putting upon,” as being here to communicate and to imbue, namely, the truths of good which are signified by the “garments of Esau” (n. 3537), thus the affection of truth of the natural, which is here the same as the life of good from truth. How these things are to be understood may be known from what was said above (n. 3518); but because they are such things as are at this day utterly unknown, it is permitted to unfold them somewhat further to the apprehension. In this chapter the Lord is treated of, and how He made His very natural Divine; and in the representative sense there is treated of the regeneration of man as to his natural (see n. 3490).

[2] The case herein with man is this: The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new or regenerated as to his internal man unless he is regenerated as to his external man also; for although after death man becomes a spirit, he nevertheless has with him in the other life the things which are of his external man, namely, natural affections, and also doctrinal things, and even memory-knowledges; in a word, all things of the exterior or natural memory (see n. 2475-2483); for these are the planes in which his interiors are terminated; and therefore according to the disposition that has been made of these things is the character of interior things when they flow into them, because they are modified in them. This shows that man must be regenerated or made new not only as to his internal or rational man, but also as to his external or natural man; and unless this were the case there would not be any correspondence. (That there is a correspondence between the internal man and its spiritual things, and the external man and its natural things, may be seen above, n. 2971, 2987, 2989-2990, 3002, 3493)

[3] The state of the regeneration of man is described in a representative sense in this chapter by “Esau” and “Jacob;” here, the quality of man’s first state while he is being regenerated, or before he has been regenerated; for this state is entirely inverted in respect to that in which man is when he has been regenerated. For in the former state, during regeneration, or before he has been regenerated, intellectual things which are of truth apparently act the first part; but when he has been regenerated, the things of the will, which are of good, act the first part. That intellectual things which are of truth apparently act the first part in the first state, was represented by Jacob, in that he claimed the birthright of Esau for himself (see n. 3325, 3336); and also in that he claimed the blessing, which is here treated of; and that the state has been completely inverted, is represented by Jacob’s feigning to be Esau, in clothing himself with the garments of Esau and the skins of the kids of the she-goats; for in this state rational truth not yet thus conjoined with rational good, or what is the same, the understanding not thus conjoined with the will, in this manner inflows and acts into the natural, and disposes inversely the things which are there.

[4] This can also be seen from much experience, especially from the fact that a man is able to observe in the understanding, and thereby his natural can know, many things which are good and true, and yet the will cannot as yet act in accordance with them; as for instance that love and charity are the essential in man: this the intellectual faculty of man can see and confirm, but until he has been regenerated the will faculty cannot acknowledge it: there are even those who are in no love to the Lord whatever, and in no charity toward the neighbor, who well apprehend this. In like manner that love is the very life of man, and that such as the love is, such is the life; and likewise that everything delightful and everything pleasant is from love, consequently all joy and all happiness; and therefore also such as the love is, such is the joy and such the happiness. A man is also able to apprehend in his understanding, even should his will dissent or go contrary thereto, that the happiest life is from love to the Lord and from charity toward the neighbor, because the very Divine flows into it; and on the other hand that the most miserable life is from the love of self and the love of the world, because hell flows into it; and from this it may be perceptible to the understanding, yet not to the will, that love to the Lord is the life of heaven, and that mutual love is the soul from this life; and therefore insofar as a man does not think from the life of his will, nor reflect upon his life derived therefrom, so far he perceives this in his understanding; but insofar as he thinks from the life of his will, so far he does not perceive, nay denies it.

[5] Also to the understanding it may clearly appear that it is into the humiliation with a man that the Divine can inflow; for the reason that in this state the loves of self and of the world, and consequently the infernal things which oppose, are removed; but yet so long as the will is not new and the understanding has not been united to it, the man cannot be in humiliation of heart; nay, insofar as the man is in a life of evil, that is, insofar as his will is toward evil, so far this state is not possible; and what is more, so far the matter is obscure to him, and so far he even denies it. Hence also a man can perceive in his understanding that the humiliation of man is not for the sake of the Lord’s love of glory, but for the sake of His Divine love, and in order that He can thereby inflow with good and truth and make the man blessed and happy; nevertheless so far as the will is consulted, so far this is obscured. The same is true in very many other cases.

[6] This faculty of man of being able to understand what is good and true although he does not will it, has been given to man in order that he may have the capacity of being reformed and regenerated; on which account this faculty exists with the evil as well as with the good; nay, with the evil it is sometimes more acute, but with this difference, that with the evil there is no affection of truth for the sake of life, that is, for the sake of the good of life from truth, and therefore they cannot be reformed; but with the good there is the affection of truth for the sake of life, that is, for the sake of the good of life, and therefore they can be reformed. But the first state of the reformation of these is that the truth of doctrine appears to them to be in the first place, and the good of life in the second, because they do what is good from truth; and their second state is that the good of life is in the first place, and the truth of doctrine in the second, for then they do what is good from good, that is, from the will of good; and when this is the case, because the will has been conjoined with the understanding as in a marriage, the man has been regenerated. In the internal sense these two states are treated of in the things said concerning Esau and Jacob.

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