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1 Mose 28

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1 Und Isaak rief Jakob und segnete ihn; und er gebot ihm und sprach zu ihm: Du sollst nicht ein Weib nehmen von den Töchtern Kanaans.

2 Mache dich auf, gehe nach Paddan-Aram, zum Hause Bethuels, des Vaters deiner Mutter; und nimm dir von dort ein Weib von den Töchtern Labans, des Bruders deiner Mutter.

3 Und Gott, der Allmächtige, segne dich und mache dich fruchtbar und mehre dich, daß du zu einer Schar von Völkern werdest;

4 und er gebe dir den Segen Abrahams, dir und deinem Samen mit dir, auf daß du besitzest das Land deiner Fremdlingschaft, das Gott dem Abraham gegeben hat!

5 Und Isaak entließ Jakob; und er ging nach Paddan-Aram zu Laban, dem Sohne Bethuels, des Aramäers, dem Bruder Rebekkas, der Mutter Jakobs und Esaus. -

6 Und als Esau sah, daß Isaak den Jakob gesegnet und ihn nach Paddan-Aram entlassen hatte, um sich von dort ein Weib zu nehmen, indem er ihn segnete und ihm gebot und sprach: Du sollst nicht ein Weib nehmen von den Töchtern Kanaans,

7 und daß Jakob seinem Vater und seiner Mutter gehorcht hatte und nach Paddan-Aram gegangen war:

8 als Esau sah, daß die Töchter Kanaans übel waren in den Augen seines Vaters Isaak,

9 da ging Esau hin zu Ismael und nahm sich zum Weibe Machalath, die Tochter Ismaels, des Sohnes Abrahams, die Schwester Nebajoths, zu seinen anderen Weibern hinzu.

10 Und Jakob zog aus von Beerseba und ging nach Haran.

11 Und er gelangte an einen Ort und übernachtete daselbst; denn die Sonne war untergegangen. Und er nahm einen von den Steinen des Ortes und legte ihn zu seinen Häupten und legte sich nieder an selbigem Orte.

12 Und er träumte: und siehe, eine Leiter war auf die Erde gestellt, und ihre Spitze rührte an den Himmel; und siehe, Engel Gottes stiegen auf und nieder an ihr.

13 Und siehe, Jehova stand über ihr und sprach: Ich bin Jehova, der Gott Abrahams, deines Vaters, und der Gott Isaaks; das Land, auf welchem du liegst, dir will ich es geben und deinem Samen.

14 Und dein Same soll werden wie der Staub der Erde, und du wirst dich ausbreiten nach Westen und nach Osten und nach Norden und nach Süden hin; und in dir und in deinem Samen sollen gesegnet werden alle Geschlechter der Erde.

15 Und siehe, ich bin mit dir, und ich will dich behüten überall, wohin du gehst, und dich zurückbringen in dieses Land; denn ich werde dich nicht verlassen, bis ich getan, was ich zu dir geredet habe.

16 Und Jakob erwachte von seinem Schlafe und sprach: Fürwahr, Jehova ist an diesem Orte, und ich wußte es nicht!

17 Und er fürchtete sich und sprach: Wie furchtbar ist dieser Ort! Dies ist nichts anderes als Gottes Haus, und dies die Pforte des Himmels.

18 Und Jakob stand des Morgens früh auf und nahm den Stein, den er zu seinen Häupten gelegt hatte, und stellte ihn auf als Denkmal und goß Öl auf seine Spitze.

19 Und er gab selbigem Orte den Namen Bethel; aber im Anfang war Lus der Name der Stadt.

20 Und Jakob tat ein Gelübde und sprach: Wenn Gott mit mir ist und mich behütet auf diesem Wege, den ich gehe, und mir Brot zu essen gibt und Kleider anzuziehen,

21 und ich in Frieden zurückkehre zum Hause meines Vaters, so soll Jehova mein Gott sein.

22 Und dieser Stein, den ich als Denkmal aufgestellt habe, soll ein Haus Gottes sein; und von allem, was du mir geben wirst, werde ich dir gewißlich den Zehnten geben.

   

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Arcana Coelestia # 3669

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3669. And thou shalt be a company of peoples. That this signifies abundance, is evident without explication; a “company of peoples” is specifically predicated of truths, for by “peoples” in the Word are signified those who are in truth (n. 1259, 1260, 2928, 3581), whereas by “nations” are signified those who are in good (n. 1259, 1260, 1416, 1849). It is here said a “company of peoples,” because the subject treated of is the good of truth represented by Jacob; for the good which is from truth is one thing, and the good from which is truth is another; the good which is from truth is that which is here called “Jacob,” and the good from which is truth is that which is called “Esau.” The good which is from truth is inverse to the good from which is truth. Those who are being regenerated, before their regeneration is completed, are in the good which is from truth; whereas the same when regenerated are in the good from which is truth. That their state is inverse may be seen above (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603).

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

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Arcana Coelestia # 3570

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3570. And he brought it near to him, and he did eat. That this signifies the conjunction of good first; and that “he brought him wine and he drank” signifies the conjunction of truth afterwards, is evident from the signification of “eating,” as being to be conjoined and appropriated in respect to good (concerning which just above, n. 3568); and from the signification of “wine,” as being the truth which is from good (n. 1071, 1798); and from the signification of “drinking,” as being to be conjoined and appropriated in respect to truth (n. 3168). In regard to the circumstance that the good of the rational, represented by Isaac, conjoins with itself good first, and truth afterwards, and this through the natural, which is Jacob, the case is this: When the natural is in the state in which it is outwardly good and inwardly truth (n. 3539, 3548, 3556, 3563), it then admits many things which are not good, but which nevertheless are useful, being means to good in their order. But the good of the rational does not conjoin and appropriate to itself from this source anything but that which is in agreement with its own good;, for good receives nothing else, and whatever disagrees, it rejects. The rest of the things in the natural it leaves, in order that they may serve as means for admitting and introducing more things that are in agreement with itself.

[2] The rational is in the internal man, and what is there being transacted is unknown to the natural, for it is above the sphere of its observation; and for this reason the man who lives a merely natural life cannot know anything of what is taking place with him in his internal man, that is, in his rational; for the Lord disposes all such things entirely without the man’s knowledge. Hence it is that man knows nothing of how he is being regenerated, and scarcely that he is being regenerated. But if he is desirous to know this, let him merely attend to the ends which he proposes to himself, and which he rarely discloses to anyone. If the ends are toward good, that is to say, if he cares more for his neighbor and the Lord than for himself, then he is in a state of regeneration; but if the ends are toward evil, that is to say, if he cares more for himself than for his neighbor and the Lord, let him know that in this case he is in no state of regeneration.

[3] Through his ends of life a man is in the other life; through ends of good in heaven with the angels; but through ends of evil in hell with devils. The ends in a man are nothing else than his loves; for that which a man loves he has for an end; and inasmuch as his ends are his loves, they are his inmost life (n. 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565). The ends of good in a man are in his rational, and these are what are called the rational as to good, or the good of the rational. Through the ends of good, or through the good therein, the Lord disposes all things that are in the natural; for the end is as the soul, and the natural is as the body of this soul; and such as the soul is, such is the body with which it is encompassed; thus such as the rational is as to good, such is the natural with which it is invested.

[4] It is known that the soul of man commences in the ovum of the mother, and is afterwards perfected in her womb, and is there encompassed with a tender body, and this of such a nature that through it the soul may be able to act in a manner suited to the world into which it is born. The case is the same when man is born again, that is, when he is being regenerated. The new soul which he then receives is the end of good, which commences in the rational, at first as in an ovum there, and afterwards is there perfected as in a womb; the tender body with which this soul is encompassed is the natural and the good therein, which becomes such as to act obediently in accordance with the ends of the soul; the truths therein are like the fibers in the body, for truths are formed from good (n. 3470). Hence it is evident that an image of the reformation of man is presented in his formation in the womb; and if you will believe it, it is also the celestial good and spiritual truth which are from the Lord that form him and then impart the power to receive each of them successively, and this in quality and quantity precisely as like a man he looks to the ends of heaven, and not like a brute animal to the ends of the world.

[5] That the rational as to good through the natural conjoins with itself good first, and truth afterwards, which is signified by Jacob’s bringing dainties and bread to Isaac and his eating, and bringing him wine and his drinking, may also be illustrated by the offices which the body performs for its soul. It is the soul which gives to the body to have appetite for food, and also to enjoy the taste of it, the foods being introduced by means of the delight of appetite and the delight of taste, thus by means of external good; but the foods which are introduced do not all enter the life, for some serve as menstruums for digesting; some for tempering; some for opening; some for introducing into the vessels; but the good foods selected are introduced into the blood, and become blood, out of which the soul conjoins with itself such things as are of use.

[6] The case is the same with the rational and the natural: to appetite and taste correspond the desire and the affection of knowing truth; and knowledges correspond to foods (n. 1480); and because they correspond, they are circumstanced in like manner; the soul (which is the good of the rational) gives to long for and to be affected with the things which are of memory-knowledge and of doctrine, and introduces them through the delight of the longing and the good of the affection. But the things which it introduces are not all such as to become the good of life; for some serve as means for a kind of digesting and tempering; some for opening and introducing; but the goods which are of life it applies to itself, and thus conjoins them with itself, and from them forms for itself truths. From this it is evident how the rational disposes the natural, in order that it may serve it as the soul or what is the same, may serve the end, which is the soul, to perfect itself, that it may be of use in the Lord’s kingdom.

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