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1 Mose 28

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1 Da rief Isaak seinem Sohn Jakob und segnete ihn; und gebot ihm und sprach zu ihm: Nimm nicht ein Weib von den Töchtern Kanaans;

2 sondern mach dich auf und zeuch in Mesopotamien zu Bethuels, deiner Mutter Vaters, Haus und nimm dir ein Weib daselbst von den Töchtern Labans, deiner Mutter Bruders.

3 Aber der allmächtige Gott segne dich und mache dich fruchtbar und mehre dich, daß du werdest ein Haufen Völker;

4 und gebe dir den Segen Abrahams, dir und deinem Samen mit dir, daß du besitzest das Land, da du Fremdling innen bist, das Gott Abraham gegeben hat.

5 Also fertigte Isaak den Jakob, daß er nach Mesopotamien zog zu Laban, Bethuels Sohn, in Syrien, dem Bruder Rebekkas, seiner und Esaus Mutter.

6 Als nun Esau sah, daß Isaak Jakob gesegnet hatte und abgefertiget nach Mesopotamien, daß er daselbst ein Weib nähme, und daß, indem er ihn gesegnet, ihm gebot und sprach: Du sollst nicht ein Weib nehmen von den Töchtern Kanaans,

7 und daß Jakob seinem Vater und seiner Mutter gehorchte und nach Mesopotamien zog,

8 sah auch, daß Isaak, sein Vater, nicht gerne sah die Töchter Kanaans:

9 ging er hin zu Ismael und nahm über die Weiber, die er zuvor hatte, Mahalath, die Tochter Ismaels, des Sohnes Abrahams, die Schwester Nebajoths, zum Weibe.

10 Aber Jakob zog aus von Bersaba und reisete gen Haran.

11 Und kam an einen Ort, da blieb er über Nacht, denn die Sonne war untergegangen. Und er nahm einen Stein des Orts und legte ihn zu seinen Häupten und legte sich an demselbigen Ort schlafen.

12 Und ihm träumete, und siehe, eine Leiter stund auf Erden, die rührete mit der Spitze an den Himmel; und siehe, die Engel Gottes stiegen daran auf und nieder.

13 Und der HERR stund oben drauf und sprach: Ich bin der HERR, Abrahams, deines Vaters, Gott und Isaaks Gott. Das Land, da du auf liegest, will ich dir und deinem Samen geben.

14 Und dein Same soll werden wie der Staub auf Erden, und du sollst ausgebreitet werden gegen den Abend, Morgen, Mitternacht und Mittag; und durch dich und deinen Samen sollen alle Geschlechter auf Erden gesegnet werden.

15 Und siehe, ich bin mit dir und will dich behüten, wo du hinzeuchst, und will dich wieder herbringen in dies Land. Denn ich will dich nicht lassen, bis daß ich tue alles, was ich dir geredet habe.

16 Da nun Jakob von seinem Schlaf aufwachte, sprach er: Gewißlich ist der HERR an diesem Ort, und ich wußte es nicht.

17 Und fürchtete sich und sprach: Wie heilig ist diese Stätte! Hie ist nichts anderes denn Gottes Haus, und hie ist die Pforte des Himmels.

18 Und Jakob stund des Morgens frühe auf und nahm den Stein, den er zu seinen Häupten gelegt hatte, und richtete ihn auf zu einem Mal und goß Öl oben drauf.

19 Und hieß die Stätte Bethel; vorhin hieß sonst die Stadt Lus.

20 Und Jakob tat ein Gelübde und sprach: So Gott wird mit mir sein und mich behüten auf dem Wege, den ich reise, und Brot zu essen geben und Kleider anzuziehen,

21 und mich mit Frieden wieder heim zu meinem Vater bringen, so soll der HERR mein Gott sein,

22 und dieser Stein, den ich aufgerichtet habe zu einem Mal, soll ein Gotteshaus werden; und alles, was du mir gibst, des will ich dir den Zehnten geben.

   

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Arcana Coelestia # 3665

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3665. To the house of Bethuel, thy mother’s father, and take thee from thence a woman of the daughters of Laban, thy mother’s brother. That this signifies collateral external good, and the derivative truth that was to be conjoined, is evident from the representation of Bethuel, as being the good of the Gentiles of the first class (see n. 2865); from the representation of Laban, as being the affection of good in the natural man, that is the affection of external good, and properly the collateral good of a common stock (n. 3129, 3130, 3160, 3612); and from the signification of “taking a woman of his daughters,” as being to be associated to or conjoined with the derivative affections of truth. That “taking a woman” denotes to be conjoined, is manifest, and that “daughters” are affections, may be seen above (n. 568, 2362, 3024). Hence it is evident what these words signify, namely, that the good of the natural, here represented by Jacob, was to be conjoined with the truths derived from collateral external good.

[2] The case herein is this: When man is being regenerated, he is at first led by the Lord as an infant, then as a child, afterwards as a youth, and at last as an adult. The truths he learns as an infant child are altogether external and corporeal, for as yet he is unable to apprehend interior truths. These truths are no other than knowledges of such things as contain, in their inmost, things Divine; for there are knowledges of things that do not contain anything Divine in their inmost; and there are knowledges that do contain it. The knowledges that do contain what is Divine are such that they can admit interior truths more and more, successively, and in order; whereas the knowledges which do not contain what is Divine are such that they do not admit, but reject these interior truths; for the knowledges of external and corporeal good and truth are like ground, which according to its quality admits seeds of one nature and not of another, bringing to maturity one kind of seeds, and suffocating another. Knowledges which contain in their inmost what is Divine, admit into them spiritual and celestial truth and good, possessing this capacity from the Divine which is within, and which disposes; but the knowledges which do not contain in them what is Divine, admit only what is false and evil, such being their nature. Those knowledges of external and corporeal truth which admit spiritual and celestial truth and good, are here signified by the “daughters of Laban of the house of Bethuel;” but those which do not thus admit them, are signified by the “daughters of Canaan.”

[3] The knowledges which are learned from infancy to childhood are like most general vessels, which are to be filled with goods, and in proportion as they are filled the man is enlightened. If the vessels are such as to admit into them genuine goods, then the man is enlightened from the Divine that is within them, and this successively more and more; but if they are such that genuine goods cannot be in them, then the man is not enlightened. It does appear that he is enlightened, but this is from a fatuous light, which is that of falsity and evil, whereby he is more and more darkened in respect to good and truth.

[4] Such knowledges are manifold, and so manifold that their genera can scarcely be counted; still less can their species be discriminated; for they are derived in many ways from the Divine through the rational into the natural. For some flow in immediately through the good of the rational, and thence into the good of the natural; and also into the truth of this good, and thence further into the external or corporeal natural, where also they divide into various streams. And some flow in mediately through the truth of the rational into the truth of the natural, and also into the good of this truth, and thence further into the external or corporeal natural (see n. 3573, 3616). They are like nations, families, and houses, and like the blood-relationships and the connections therein, there being in them some which descend in a direct line from the first father, and some which descend in a line more and more indirect or collateral. In the heavens these things are most distinct, for all the societies therein, and thus the proximities, are distinguished according to the genera and species of good and truth (n. 685, 2508, 2524, 2556, 2739, 3612). These societies and proximities were represented by the most ancient people, who were celestial men, by their dwelling together classified in this manner into nations, families, and houses (n. 470, 471, 483, 1159, 1246); and for this reason it was enjoined that they who were of the representative church should contract marriages within the families of their own nation; for in this way they could represent heaven, and the conjunction of its societies as to good and truth-as was the case here with Jacob, in that he was to go to the house of Bethuel, his mother’s father, and take him a woman of the daughters of Laban, his mother’s brother.

[5] With regard to these very knowledges of external or corporeal truth which are from collateral good, and which as before said contain in them what is Divine, and thus are capable of admitting genuine goods-such as are the knowledges with young children who are afterwards regenerated-they are in general such as are contained in the historicals of the Word, such as what is said therein concerning paradise, concerning the first man in it, concerning the tree of life in its midst, and concerning the tree of knowledge, where was the serpent that practiced the deception. These are the knowledges that contain within them what is Divine, and admit into them spiritual and celestial goods and truths, because they represent and signify these goods and truths. Such knowledges also are all other things in the historicals of the Word, as what is said concerning the tabernacle and the temple and concerning the construction of these; in like manner what is said concerning the garments of Aaron and of his sons; also concerning the feasts of tabernacles, of the firstfruits of harvest, of unleavened bread, and concerning other like things. When such knowledges as these are known and thought of by a young child, the angels who are with him think of the Divine things which they represent and signify; and because the angels are affected therewith, their affection is communicated, and causes the delight and pleasure which the child experiences therein; and prepares his mind to receive genuine truths and goods. Such and very many others are the knowledges of external and corporeal truth that are derived from collateral good.

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