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Genesis 30

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1 And Rachel, seeing herself without children, envied her sister, and said to her husband: Give me children, otherwise I shall die.

2 And Jacob being angry with her, answered: Am I as God, who hath deprived thee of the fruit of thy womb?

3 But she said: I have here my servant Bala: go in unto her, that she may bear upon my knees, and I may have children by her.

4 And she gave him Bala in marriage: who,

5 When her husband had gone in unto her, conceived and bore a son.

6 And Rachel said: The Lord hath judged for me, and hath heard my voice, giving me a son, and therefore she called his name Dan.

7 And again Bala conceived and bore another,

8 For whom Rachel said: God hath compared me with my sister, and I have prevailed: and she called him Nephtali.

9 Lia, perceiving that she had left off bearing, gave Zelpha her handmaid to her husband.

10 And when she had conceived and brought forth a son,

11 She said: Happily. And therefore called his name Gad.

12 Zelpha also bore another.

13 And Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.

14 And Ruben, going out in the time of the wheat harvest into the field, found mandrakes: which he brought to his mother Lia. And Rachel said: Give me part of thy son's mandrakes.

15 She answered: Dost thou think it a small matter, that thou hast taken my husband from me, unless thou take also my son's mandrakes? Rachel said: He shall sleep with thee this night, for thy son's mandrakes.

16 And when Jacob returned at even from the field, Lia went out to meet him, and said: Thou shalt come in unto me, because I have hired thee for my son's mandrakes. And he slept with her that night.

17 And God heard her prayers: and she conceived and bore the fifth son,

18 And said: God hath given me a reward, because I gave my handmaid to my husband. And she called his name Issachar.

19 And Lia conceived again, and bore the sixth son,

20 And said: God hath endowed me with a good dowry: this turn also my husband will be with me, because I have borne him six sons: and therefore she called his name Zabulon.

21 After whom she bore a daughter, named Diana.

22 The Lord also remembering Rachel, heard her, and opened her womb.

23 And she conceived, and bore a son, saying: God hath taken my reproach.

24 And she called his name Joseph, saying: The Lord give me also another son.

25 And when Joseph was born, Jacob said to his father in law: Send me away that I may return into my country, and to my land.

26 Give me my wives, and my children, for whom I have served thee, that I may depart: thou knowest the service that I have rendered thee.

27 Laban said to him: Let me find favour in thy sight: I have learned by experience, that God hath blessed me for thy sake.

28 Appoint thy wages which I shall give thee.

29 But he answered: Thou knowest how I have served thee, and how great thy possession hath been in my hands.

30 Thou hadst but little before I came to thee, and now thou art become rich: and the Lord hath blessed thee at my coming. It is reasonable therefore that I should now provide also for my own house.

31 And Laban said: What shall I give thee? But he said: I require nothing: but if thou wilt do what I demand, I will feed, and keep thy sheep again.

32 Go round through all thy flocks, and separate all the sheep of divers colours, and speckled: and all that is brown and spotted, and of divers colours, as well among the sheep, as among the goats, shall be my wages.

33 And my justice shall answer for me to morrow before thee when the time of the bargain shall come: and all that is not of divers colours, and spotted, and brown, as well among the sheep as among the goats, shall accuse me of theft.

34 And Laban said: I like well what thou demandest.

35 And he separated the name day the she goats, and the sheep, and the he goats, and the rams of divers colours, and spotted: and all the flock of one colour, that is, of white and black fleece, he delivered into the hands of his sons.

36 And he set the space of three days' journey betwixt himself and his son in law, who fed the rest of his flock.

37 And Jacob took green robs of poplar, and of almond, and of place trees, and pilled them in part: so when the bark was taken off, in the parts that were pilled, there appeared whiteness: but the parts that were whole remained green: and by this means the colour was divers.

38 And he put them in the troughs, where the water was poured out: that when the flocks should come to drink, they might have the rods before their eyes, and in the sight of them might conceive.

39 And it came to pass that in the very heat of coition, the sheep beheld the rods, and brought forth spotted, and of divers colours, and speckled.

40 And Jacob separated the flock, and put the rods in the troughs before the eyes of the rams: and all the white and the black were Laban's: and the rest were Jacob's, when the flocks were separated one from the other.

41 So when the ewes went first to ram, Jacob put the rods in the roughs of water before the eyes of the rams, and of the ewes, that they might conceive while they were looking upon them:

42 But when the latter coming was, and the last conceiving, he did not put them. And those that were late ward, become Laban's: and they of the first time, Jacob's.

43 And the man was enriched exceedingly, and he had many flocks, maid servants and men servants, camels and asses.

   

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Arcana Coelestia # 3915

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3915. And she shall bear upon my knees. That this signifies acknowledgment in the affection of interior truth, from which there is conjunction, is evident from the signification of “bearing,” as being to acknowledge in faith and act (see n. 3905); and from the signification of “knees,” or “thighs,” as being the things that belong to conjugial love (n. 3021); thus the things that belong to the conjunction of the truth of faith with the good of love; for this conjunction is the very conjugial principle in the Lord’s kingdom. Thus “bearing upon my knees” signifies an acknowledgment of the interior truth represented by Rachel. The custom among the ancients of sons and daughters being acknowledged as legitimate who were born of handmaids by consent of the wife, and brought forth upon her knees in order that they might be acknowledged, was derived from the Ancient Church, whose worship consisted in rituals that were representative and significative of celestial and spiritual things. In that church, because “bearing” signified the acknowledgment of truth, and “knees” conjugial love, thus the conjunction of good and truth from affection, such a ritual was accepted when the wife was barren, to the intent that she might not represent the dead who do not rise again to life (according to what has bee n said just above, n. 3908).

[2] In the internal sense by these words there is signified a second degree of affirmation or acknowledgment, which is from affection; for in order that the conjunction may take place, there must be affection within the acknowledgment or affirmation; for all conjunction is effected by means of affection, because without affection truths have no life. For example: to know the truths that the neighbor must be loved, and that charity consists in this, and in charity spiritual life, is bare memory-knowledge, unless attended with affection, that is, unless they are willed from the heart. Without affection these truths do not live, and however well anyone knows them, he nevertheless does not love his neighbor, but himself more than him, and he is in natural life, but not in spiritual life. It is natural affection that rules over spiritual affection, and so long as natural affection rules, the man is called “dead,” for he has a life contrary to heavenly life, and heavenly life is the veriest life.

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

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Arcana Coelestia # 3021

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3021. Put I pray thy hand under my thigh. That this signifies pledging it according to its power to the good of conjugial love, is evident from the signification of “hand,” as being power (see n. 878); and from the signification of “thigh,” as being the good of conjugial love, concerning which in what follows. That it is pledging to the extent of its power, is evident from the fact that they who were pledged to anything that related to conjugial love, by an ancient rite placed the hand under the thigh of him to whom they were being pledged, and in this manner they were put under oath by him; and this for the reason that the “thigh” signified conjugial love, and the “hand” power, or so far as was possible; for all the parts of the human body correspond to spiritual and celestial things in the Grand Man which is heaven, as was shown above (n. 2996, 2998); and as will be shown more fully, of the Lord’s Divine mercy hereafter. The thighs themselves together with the loins, correspond to conjugial love.

These things were well known to the men of the most ancient times; and therefore they had a number of rites based on this correspondence, of which one was that they placed the hands under the thigh when they were pledged to any good of conjugial love. The knowledge of such things, which was in highest esteem among the ancients, and was one of the chief things of their knowledge and intelligence, is at this day wholly lost; so completely that it is not even known that there is any correspondence; and some may therefore wonder that such things are signified by the rite here described. The rite is mentioned in the present case because the betrothing of Isaac to some one of the family of Abraham is treated of, and the discharge of the duty was intrusted to the elder servant.

[2] That as before said the “thigh” from correspondence signifies conjugial love, may also be seen from other passages in the Word; as from the process enjoined when a woman was accused by her husband of adultery.

In Moses:

The priest shall cause the woman to swear with the oath of cursing; and the priest shall say unto the woman, Jehovah make thee a curse and an oath in the midst of thy people, when Jehovah doth make thy thigh to fall away, and thy belly to swell. And when he hath given her the water to drink, then it shall come to pass, if she be defiled, and hath trespassed a trespass against her husband, that the waters that are accursed shall enter into her and become bitterness, and her belly shall swell, and her thigh shall fall away, and the woman shall be a curse among her people (Numbers 5:21, 27).

That the “thigh should fall away,” signified evil relating to conjugial love, that is, it signified adultery. The other particulars mentioned in the same process signify each of them some special thing belonging to the subject, so that there is not the least thing that does not involve something, however surprising this may seem to a man who reads the Word without any idea of its sanctity. Because of the signification of the “thigh” as being the good of conjugial love, mention is sometimes made of “coming forth from the thigh”—as is said of Jacob:

Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come forth from thy thighs (Genesis 35:11).

And in another place:

Every soul that came with Jacob into Egypt, that came forth from his thigh (Genesis 46:26; Exodus 1:5).

And of Gideon:

Gideon had seventy sons that came forth from his thigh (Judges 8:30).

[3] And as the “thighs” and the “loins” signify the things belonging to conjugial love, they also signify the things of love and charity, for the reason that conjugial love is the fundamental love of all loves (see n. 686, 2733, 2737-2739); for all loves are from the same origin, that is, from the heavenly marriage, which is that of good and truth (see n. 2727-2759). That the “thigh” signifies the good of celestial love and the good of spiritual love, is evident from the following passages.

In John:

He that sat on the white horse had upon His vesture and upon His thigh a name written: King of kings, and Lord of lords (Revelation 19:16).

That He who sat on the white horse is the Word, thus the Lord who is the Word, may be seen above (n. 2760-2762); also that “vesture” is the Divine truth (n. 2576); therefore He is called “King of kings” (n. 3009). Hence it is plain what the “thigh” is, namely, the Divine good which is of His love; from which He is also called “Lord of lords” (n. 3004-3011). And because this is the Lord’s quality, it is said that He “had thereon a name written;” for “name” signifies quality (n. 1896, 2009, 2724, 3006).

[4] In David:

Gird Thy sword upon Thy thigh, O Mighty One, in Thy glory and honor (Psalms 45:3);

speaking of the Lord; where “sword” denotes truth combating (n. 2799); and “thigh” the good of love; to “gird the sword upon the thigh” signifies that the truth from which He would fight would be from the good of love.

In Isaiah:

Righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isaiah 11:5);

speaking here too of the Lord; and because “righteousness” is predicated of the good of love (n. 2235), it is called the girdle of the loins;” and because truth is from good, it is called the “girdle of the thighs;” thus “loins” are predicated of the love of good, and “thighs” of the love of truth.

[5] In the same:

None shall be weary nor stumble in Him, He shall not slumber nor sleep, neither is the girdle of His thighs loosed, nor the latchet of His shoes broken off (Isaiah 5:27).

This again is said of the Lord, and the “girdle of His thighs” denotes the love of truth, as before.

In Jeremiah:

Jehovah said unto Jeremiah that he should buy a linen girdle and put it on his loins, but should not pass it through water; and that he should go to the Euphrates and hide it in a hole of the rock; and having done this, when he went and took it from the place, it was marred (Jeremiah 13:1-6).

The “linen girdle” denotes truth, and “putting it on the loins” was a representative that truth was from good. Everyone can see that these are representatives, and their signification cannot be known except from correspondences, concerning which of the Lord’s Divine mercy something will be said at the end of certain chapters.

[6] So too with the signification of the things seen by Ezekiel, by Daniel, and by Nebuchadnezzar. As in Ezekiel:

Above the expanse that was over the heads of the cherubim was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above upon it. And I saw as the appearance of a burning coal, as the appearance of fire within it round about; from the appearance of his loins and upward, and from the appearance of his loins and downward, I saw as it were the appearance of fire, and there was brightness round about Him; as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about, so was the appearance of the likeness of the glory of Jehovah (Ezekiel 1:26-28).

That this was representative of the Lord and of His kingdom is evident; and that the appearance of the loins upward and the appearance of the loins downward has reference to His love, is evident from the signification of “fire,” as being love (n. 934); and from the signification of “brightness” and a “rainbow” as being the derivative wisdom and intelligence (n. 1042, 1043, 1053).

[7] Concerning Daniel it is said:

A man appeared to him clothed in linen, whose loins were girded with pure gold of Uphaz; his body also was like the tharshish stone, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and feet like the shining of burnished brass (Daniel 10:5-6).

What is signified by these particulars—by “loins,” “body,” “face,” “eyes,” “arms,” and “feet”—can appear to no one except from representations and their correspondences. From these it is evident that the Lord’s celestial kingdom is thus represented, in which the “loins” are Divine love; and the “gold of Uphaz” with which these were girded, is the good of wisdom which is from love (n. 113, 1551, 1552).

[8] Concerning what was seen by Nebuchadnezzar we read in Daniel:

The head of the statue was good gold; its breast and its arms were silver; its belly and thighs were brass; the feet were part iron and part clay (Daniel 2:32-33).

By that statue were represented the successive states of the church; by the “head which was gold,” the first state, which was celestial, because it was a state of love to the Lord; by the “breast and arms which were silver,” the second state, which was spiritual, as it was a state of charity toward the neighbor; by the “belly and thighs which were brass,” the third state, which was a state of natural good (for this is “brass,” n. 425, 1551). Natural good is of love or charity toward the neighbor in a degree below spiritual good. By the “feet which were iron and clay” is meant the fourth state, which was one of natural truth (which is “iron,” n. 425, 426); and also of no coherence with good (which is “clay”). From all these things it may be seen what is signified by the “thighs” and the “loins,” namely, in the chief place conjugial love, and from this all genuine love, as is evident from the passages quoted, and likewise from others (Genesis 32:25, 32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36). In the opposite sense also are signified the opposite loves, which are the loves of self and of the world (see 1 Kings 2:5; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10).

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