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1 Mózes 29

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1 Jákób azután lábára kelvén, elméne a napkeletre lakók földére.

2 És látá, hogy ímé egy kút van a mezõben, és hogy ott három falka juh hever vala. Mert abból a kútból itatják vala a nyájakat; de a kútnak száján nagy kõ vala:

3 Mikor pedig ott valamennyi nyáj összeverõdik, elgördítik a követ a kút szájáról és megitatják a juhokat s ismét helyére teszik a követ, a kút szájára.

4 És monda nékik Jákób: Honnan valók vagytok atyámfiai? És mondának: Háránból valók vagyunk.

5 És monda nékik: Ismeritek-é Lábánt, a Nákhor fiát? s azok felelének: Ismerjük.

6 Azután monda nékik: Egészségben van-é? s azok mondának: Egészségben van, és az õ leánya Rákhel ímhol jõ a juhokkal.

7 És monda [Jákób:] Ímé még nagy fenn van a nap, nincs ideje hogy betereljék a marhát: itassátok meg a juhokat, és menjetek, legeltessetek.

8 Azok pedig felelének: Nem tehetjük míg valamennyi nyáj össze nem verõdik, és el nem gördítik a követ a kút szájáról, hogy megitathassuk a juhokat.

9 Még beszélget vala velõk, mikor megérkezék Rákhel az õ atyja juhaival, melyeket legeltet vala.

10 S lõn, a mint meglátá Jákób Rákhelt, Lábánnak az õ anyja bátyjának leányát, és Lábánnak az õ anyja bátyjának juhait, odalépett Jákób és elgördíté a követ a kút szájáról, és megitatá Lábánnak az õ anyja bátyjának juhait.

11 És megcsókolá Jákób Rákhelt, és nagy felszóval síra.

12 S elbeszélé Jákób Rákhelnek, hogy õ az õ atyjának rokona és hogy Rebekának fia. Ez pedig elfuta, és megmondá az õ atyjának.

13 És lõn mikor Lábán Jákóbnak, az õ húga fiának hírét hallá, eleibe futa, megölelé és megcsókolá õt, és bevivé az õ házába, és az mindeneket elbeszéle Lábánnak.

14 És monda néki Lábán: Bizony én csontom és testem vagy te! És nála lakék egy hónapig,

15 És monda Lábán Jákóbnak: Avagy ingyen szolgálj-é engem azért, hogy atyámfia vagy? Mondd meg nékem, mi legyen a béred?

16 Vala pedig Lábánnak két leánya: a nagyobbiknak neve Lea, a kisebbiknek neve Rákhel.

17 Leának pedig gyenge szemei valának, de Rákhel szép termetû és szép tekintetû vala.

18 Megszereti vala azért Jákób Rákhelt, és monda: Szolgállak téged hét esztendeig Rákhelért, a te kisebbik leányodért.

19 És monda Lábán: Jobb néked adnom õt, hogysem másnak adjam õt, maradj én nálam.

20 Szolgála tehát Jákób Rákhelért hét esztendeig, s csak néhány napnak tetszék az neki, annyira szereti vala õt.

21 És monda Jákób Lábánnak: Add meg nékem az én feleségemet: mert az én idõm kitelt, hadd menjek be hozzá.

22 És begyûjté Lábán annak a helynek minden népét, és szerze lakodalmat.

23 Estve pedig vevé az õ leányát Leát, és bevivé hozzá, a ki beméne õ hozzá.

24 És Lábán az õ szolgálóját Zilpát, szolgálóul adá az õ leányának Leának.

25 És reggelre kelve: Ímé ez Lea! Monda azért Lábánnak: Mit cselekedtél én velem? Avagy nem Rákhelért szolgáltalak-é én tégedet? Miért csaltál meg engem?

26 Lábán pedig monda: Nem szokás nálunk, hogy a kisebbiket oda adják a nagyobbik elõtt.

27 Töltsd ki ennek hetét, azután amazt is néked adjuk a szolgálatért, melylyel majd szolgálsz nálam még más hét esztendeig.

28 Jákób tehát aképen cselekedék, kitölté azt a hetet; ez pedig néki adá Rákhelt, az õ leányát feleségûl.

29 És adá Lábán az õ leányának Rákhelnek, az õ szolgálóját Bilhát, hogy néki szolgálója legyen.

30 És beméne Rákhelhez is, és inkább szereté Rákhelt, hogysem Leát és szolgála õ nála még más hét esztendeig.

31 És meglátá az Úr Lea megvetett voltát, és megnyitá annak méhét. Rákhel pedig magtalan vala.

32 Fogada azért Lea az õ méhében és szûle fiat, és nevezé nevét Rúbennek, mert azt mondja vala: Meglátta az Úr az én nyomorúságomat; most már szeretni fog engem az én férjem.

33 Azután ismét teherbe esék és szûle fiat, és monda: Mivelhogy meghallotta az Úr megvetett voltomat, azért adta nékem ezt is; és nevezé nevét Simeonnak.

34 És megint teherbe esék és szûle fiat, és monda: Most már ragaszkodni fog hozzám az én férjem, mert három fiat szûltem néki; azért nevezé nevét Lévinek.

35 És ismét teherbe esék, és fiat szûle és mondá: Most már hálákat adok az Úrnak; azért nevezé nevét Júdának, és megszûnék a szûléstõl.

   

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Arcana Coelestia # 3857

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3857. 'And Rachel was barren' means that interior truths were not received. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with already, and from the meaning of 'barren' as not giving rise to doctrines, nor thus Churches. This statement expresses the opposite of what is said in reference to Leah, that is, that 'Jehovah opened her womb', meaning that the affection represented by her gave rise to the doctrines taught by the Churches. The reason interior truths were not received is that interior truths are such as go above the range of man's belief, that is to say, they do not fall into ideas he has and are not conditioned by the outward appearances or the illusions of the senses by which everyone allows himself to be led. He does not believe interior truths unless in some way they coincide with those appearances or illusions.

[2] For example, it is an interior truth that intervals of time and of space do not exist in the next life, but states instead. Man who is within time and space while he lives in the world forms all his ideas from these, so much so that he cannot have any thought without them, 3404. Consequently unless the states which exist in the next life were described by means of the intervals of time and space which man experiences, that is, by means of the kind of things that are moulded by time and space, he would perceive nothing and so believe nothing, and as a consequence would receive nothing. Doctrine would in that case be barren and no Church would arise from it.

[3] Take another example. Unless celestial and spiritual affections were described by means of such things as constitute worldly and bodily affections man would not perceive anything, for these are the affections he experiences, and it is from them that he is able to have notions about celestial and spiritual affections. Yet the two types of affections are as different from each other, or as far apart, as heaven from earth. Take for example the glory of heaven, that is, of the angels in heaven, 3839. Unless man modelled his idea of the glory of heaven on the idea of the glory which exists in the world he would not grasp it at all and so would not acknowledge it. The same applies to all other interior or heavenly things.

[4] For this reason the Lord has spoken in the Word in accordance with man's own ability to grasp things and with the appearances that go with that grasp of them. The literal sense of the Word is such, yet at the same time is of such a nature that it holds within it the internal sense which contains interior truths. This then explains why it is said in reference to Leah that 'Jehovah opened her womb', and that 'Rachel was barren'; for as has been stated, 'Leah' represents the affection for exterior truth, 'Rachel' the affection for interior truth. But because exterior truths are the first truths which a person learns, the Lord has provided that by means of them he can be introduced into interior truths. This provision is meant by the statement in Genesis 30:22 that God at last remembered Rachel, hearkened to her, and opened her womb.

[5] The truth of all this may be seen from the Churches which existed in ancient times, and from their doctrinal teachings, namely that their teachings were formed from external truths. With the Ancient Church which existed after the Flood their doctrinal teachings were for the most part external representatives and meaningful signs which had internal truths stored within them. For the majority of its members holy worship consisted in those external representatives and signs. If anyone had told them that the essential ingredients of Divine worship were not those representatives and meaningful signs but the spiritual and celestial realities represented and meant by these, they would have rejected them altogether, and so the Church would have ceased to exist. This applied even more to the Jewish Church. If anyone had told them that their religious observances received their holiness from the Divine things that were the Lord's within them they would not have acknowledged them at all.

[6] Such also was mankind when the Lord came into the world. They had grown even more bodily-minded, especially so those who were members of the Church. This is quite evident even from the disciples who, though with the Lord constantly and hearing so many things about His kingdom, were as yet unable to perceive interior truths. They were still unable to have any other concept of the Lord than such as exists with the Jews at the present day about the Messiah whom they are still awaiting. They imagined that He would promote that people to a position of dominion and glory over all nations throughout the world. And after hearing so many things from the Lord about the heavenly kingdom the disciples were still unable to think anything else than that the heavenly kingdom would be like an earthly kingdom, where God the Father would be supreme, after Him the Son, and then themselves the twelve, and so would reign in this order. For the same reasons also James and John asked to sit one on His right and the other on the left, Mark 10:35-37; and the rest of the disciples were angry at these two wishing to be greater than the rest, Mark 10:41; Matthew 20:24. For the same reason also, after teaching them what it was to be greatest in heaven, Matthew 20:25-28; Mark 10:42-45, the Lord still spoke in the way that they themselves thought. That is to say, He spoke of them sitting on twelve thrones and judging the twelve tribes of Israel, Luke 22:24, 30; Matthew 19:28.

[7] If they had been told that the word 'disciples' was not used to mean themselves but all people in whom the good of love and faith dwells, 3354, 3488, and also that in the Lord's kingdom there are no thrones, nor positions of government and dominion, as in the world, and that they would not be able to pass judgement on even the smallest aspect of any one person, 2129, 2553, they would have rejected that saying, and each would have left the Lord and gone back to his own employment. The reason why the Lord spoke in the way He did was so that they would receive those things and through them be introduced into internal truths. For within the external truths which the Lord spoke internal truths lay stored away which in course of time are laid bare. And when these are laid bare those external truths are dispelled and serve solely as the objects or the means for thought about internal ones. From these considerations one may recognize what is meant by the fact that Jehovah opened Leah's womb first and she bore sons to Jacob, and that Rachel did so subsequently.

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