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Genesis 28

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1 And Isaac called Jacob, and blessed him, and charged him, saying: Take not a wife of the stock of Chanaan:

2 But go, and take a journey to Mesopotamia of Syria, to the house of Bathuel thy mother's father, and take thee a wife thence of the daughters of Laban thy uncle.

3 And God almighty bless thee, and make thee to increase, and multiply thee: that thou mayst be a multitude of people.

4 And give the blessings of Abrabam to thee, and to thy seed after thee: that thou mayst possess the land of thy sojournment, which he promised to thy grandfather.

5 And when Isaac had sent him away, he took his journey and went to Mesopotamia of Syria to Laban the son of Bathuel the Syrian, brother to Rebecca his mother.

6 And Esau seeing that his father had blessed Jacob, and had sent him into Mesopotamia of Syria, to marry a wife thence; and that after the blessing he had charged him, saying: Thou shalt not take a wife of the daughters of Chanaan:

7 And that Jacob obeying his parents was gone into Syria:

8 Experiencing also that his father was not well pleased with the daughters of Chanaan:

9 He went to Ismael, and took to wife, besides them he had before, Maheleth the daughter of Ismael, Abraham's son, the sister of Nabajoth.

10 But Jacob being departed from Bersabee, went on to Haran.

11 And when he was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.

12 And he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it;

13 And the Lord leaning upon the ladder, saying to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed.

14 And thy seed shall be as the dust of the earth: thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and IN THEE and thy seed all the tribes of the earth SHALL BE BLESSED.

15 And I will be thy keeper whithersoever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all that I have said.

16 And when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not.

17 And trembling he said: How terrible is this place! this is no other but the house of God, and the gate of heaven.

18 And Jacob, arising in the morning, took the stone, which he had laid under his head, and set it up for a title, pouring oil upon the top of it.

19 And he called the name of the city Bethel, which before was called Luza.

20 And he made a vow, saying: If God shall be with me, and shall keep me in the way by which I walk, and shall give me bread to eat, and raiment to put on,

21 And I shall return prosperously to my father's house: the Lord shall be my God:

22 And this stone, which I have set up for a title, shall called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.

   

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Genesis 24:4

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4 But that thou go to my own country and kindred, and take a wife from thence for my son Isaac.

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Arcana Coelestia # 3735

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3735. 'And clothing to wear' means being joined to Divine Truth. This is clear from the meaning of 'clothing' as truth, dealt with in 1073, 2576, Divine Truth here since the Lord is the subject; and from the meaning of 'wearing' as making it one's own and being joined to it. As for the nature of the internal sense of the Word, that becomes clear from these and all other details; that is to say, when the sense of the letter refers to bread and to clothing, and also when it does so within historical narrative, as here in 'If God will give me bread to eat and clothing to wear', the angels present with a person at the time have no thought at all of bread but of the good of love, and in the highest sense, of the Lord's Divine Good. Nor do they have any thought at all of clothing but of truth, and in the highest sense, of the Lord's Divine Truth. To them such things as are referred to in the sense of the letter are simply objects for thought regarding heavenly and Divine matters, for such things are vessels existing in the ultimate degree of order.

[2] So when with holiness of mind a person thinks about bread - for example, when he thinks about the bread in the Holy Supper, or about the daily bread in the Lord's Prayer - that thought which he has about bread serves the angels present with him as an object for thought regarding the good of love which comes from the Lord. For the angels do not take hold of anything at all of the person's actual thought concerning bread, but instead their thought concerns good; for such is the correspondence between the two. It is similar when with holiness of mind a person thinks about clothing. The angels' thought in that case concerns truth. So it is with everything else in the Word. From this the nature of the joining together of heaven and earth by means of the Word becomes clear; that is to say, the joining together is such that when with holiness of mind anyone reads the Word he is joined by means of such correspondences more closely to heaven, and through heaven to the Lord, even though that person's thought is concerned solely with things in the Word which are stated in the sense of the letter. His holiness of mind at that time is the product of the influx of celestial and spiritual thoughts and affections such as exist with angels.

[3] So that such influx might exist and from that influx man might be joined to the Lord, the Lord has instituted the Holy Supper where it is explicitly stated that the Lord is the bread and wine. For the Lord's body means His Divine love, and the reciprocal love in man, love such as exists with celestial angels, while His blood in a similar way means His Divine love, and the reciprocal love in man, but love such as exists with spiritual angels. From this it is evident how much of the Divine there is within every individual part of the Word, though man does not know what that Divine content is or the nature of it. People however who, while in the world, have led a good life enter after death into cognitions and a perception of all those things, for at that time they cast off earthly and worldly things and take to themselves heavenly ones, and have, like angels, spiritual and celestial ideas.

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