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Genesi 28

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1 Allora Isacco chiamò Giacobbe, lo benedisse e gli diede quest’ordine: "Non prender moglie tra le figliuole di Canaan.

2 Lèvati, vattene in Paddan-Aram, alla casa di Bethuel, padre di tua madre, e prenditi moglie di là, tra le figliuole di Labano, fratello di tua madre.

3 E l’Iddio onnipotente ti benedica, ti renda fecondo e ti moltiplichi, in guisa che tu diventi un’assemblea di popoli,

4 e ti dia la benedizione d’Abrahamo: a te, e alla tua progenie con te; affinché tu possegga il paese dove sei andato peregrinando, e che Dio donò ad Abrahamo".

5 E Isacco fece partire Giacobbe, il quale se n’andò in Paddan-Aram da Labano, figliuolo di Bethuel, l’Arameo, fratello di Rebecca, madre di Giacobbe e di Esaù.

6 Or Esaù vide che Isacco avea benedetto Giacobbe e l’avea mandato in Paddan-Aram perché vi prendesse moglie; e che, benedicendolo, gli avea dato quest’ordine: "Non prender moglie tra le figliuole di Canaan",

7 e che Giacobbe aveva ubbidito a suo padre e a sua madre, e se n’era andato in Paddan-Aram.

8 Ed Esaù s’accorse che le figliuole di Canaan dispiacevano ad Isacco suo padre;

9 e andò da Ismaele, e prese per moglie, oltre quelle che aveva già, Mahalath, figliuola d’Ismaele, figliuolo d’Abrahamo, sorella di Nebaioth.

10 Or Giacobbe partì da Beer-Sceba e se n’andò verso Charan.

11 Capitò in un certo luogo, e vi passò la notte, perché il sole era già tramontato. Prese una delle pietre del luogo, la pose come suo capezzale e si coricò quivi.

12 E sognò; ed ecco una scala appoggiata sulla terra, la cui cima toccava il cielo; ed ecco gli angeli di Dio, che salivano e scendevano per la scala.

13 E l’Eterno stava al disopra d’essa, e gli disse: "Io sono l’Eterno, l’Iddio d’Abrahamo tuo padre e l’Iddio d’Isacco; la terra sulla quale tu stai coricato, io la darò a te e alla tua progenie;

14 e la tua progenie sarà come la polvere della terra, e tu ti estenderai ad occidente e ad oriente, a settentrione e a mezzodì; e tutte le famiglie della terra saranno benedette in te e nella tua progenie.

15 Ed ecco, io son teco, e ti guarderò dovunque tu andrai, e ti ricondurrò in questo paese; poiché io non ti abbandonerò prima d’aver fatto quello che t’ho detto".

16 E come Giacobbe si fu svegliato dal suo sonno, disse: "Certo, l’Eterno è in questo luogo ed io non lo sapevo!"

17 Ed ebbe paura, e disse: "Com’è tremendo questo luogo! Questa non è altro che la casa di Dio, e questa è la porta del cielo!"

18 E Giacobbe si levò la mattina di buon’ora, prese la pietra che avea posta come suo capezzale, la eresse in monumento, e versò dell’olio sulla sommità d’essa.

19 E pose nome a quel luogo Bethel; ma, prima, il nome della città era Luz.

20 E Giacobbe fece un voto, dicendo: "Se Dio è meco, se mi guarda durante questo viaggio che fo, se mi pane da mangiare e vesti da coprirmi,

21 e se ritorno sano e salvo alla casa del padre mio, l’Eterno sarà il mio Dio;

22 e questa pietra che ho eretta in monumento, sarà la casa di Dio; e di tutto quello che tu darai a me, io, certamente, darò a te la decima".

   

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Arcana Coelestia # 3691

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3691. 'And went to Haran' means closer to that degree of good and truth. This is clear from the meaning of 'Haran' as external good and truth, for 'Haran' means that which is external, and 'Laban' who lived there means that which is good and true, so that 'Haran' here means external good and truth. That this is what 'Haran' means, see 1430, 3612. From this it is evident that 'Jacob went out from Beersheba and went to Haran' means in the internal sense that he took himself to a position more remote from matters of doctrine that were Divine and so closer to external good and truth.

[2] The reason why the phrase 'that degree of good and truth' is used is that goods and truths are quite distinct and separate from one another according to the degrees they belong to. Interior goods and truths exist in a higher degree, exterior goods and truths in a lower one. In a higher degree are the goods and truths which belong to the rational, in a lower one the goods and truths that belong to the natural, and in the lowest degree are the sensory goods and truths that belong to the body. Interior goods and truths, or those which exist in the higher degree, flow into exterior goods and truths, or those existing in the lower degree, and present an image of themselves there, almost as a person's interior affections present themselves in his face and in the changing expressions seen there. From this it is evident that interior goods and truths are entirely separate from exterior goods and truths, or what amounts to the same, those which exist in the higher degree are entirely separate from those in the lower one, so separate that those which are interior or existing in the higher degree are able to manifest themselves independently of those that are exterior or existing in the lower one. Anyone who does not have a clear-cut idea of degrees cannot have a clear-cut idea of interior and exterior goods and truths, or of how a person's soul or spirit and his body are related to each other, or of how in the next life the heavens are related to one another.

[3] It is well known that there are three heavens, that one heaven is interiorly within another, and that the third heaven is the inmost. These heavens are utterly distinct and separate, each a separate degree from the others. Members of the inmost or third are closer to the Lord; members of the less interior or second are more remote; and members of the exterior or first are more remote still. No communication between those heavens is possible other than a communication like that of the inmost parts of the human being with the exterior parts of him, for anyone who is governed by love to the Lord and by charity towards the neighbour is a miniature heaven, corresponding in image to the three heavens. In addition, he receives from those three heavens an influx, in three similar degrees, of good and truth from the Lord. What each of these is like compared with the other two becomes clear from the two examples introduced above in 3688, 3690.

[4] Those who are governed by true love to the Lord, so much so that they have a perception of that love, are in the higher degree of good and truth. They are in the inmost or third heaven, thus closer to the Lord, and are called celestial angels. Those however who are governed by charity towards the neighbour, so much so that they have a perception of that charity but not so much a perception of love to the Lord, are in a lower degree of good and truth. They are in the interior or second heaven, accordingly more remote from the Lord, and are referred to as spiritual angels. Those however who are governed by charity towards the neighbour that arises solely from an affection for truth, so much so that they do not have any perception of that charity towards the neighbour except from the truth for which they have an affection, are in a still lower degree of good and truth. They are in the exterior or first heaven, accordingly more remote still from the Lord, and are termed good spirits.

[5] This shows to some extent the relationship of these degrees to one another, that is to say, it shows that things existing in a higher degree present an image of themselves that is formed from the things belonging to the degree immediately below them. Love to the Lord contains the closest image of the Lord. That image is called a likeness and therefore people who are governed by true love to the Lord are called likenesses of Him. Charity too contains an image of the Lord, though in a more remote way - for within genuine charity the Lord is present - and therefore people who are governed by such charity are referred to as His images, see 50, 51, 1013. But those who are governed by the affection for truth and consequently by a certain kind of charity towards the neighbour are also images of the Lord, yet in a more remote way still. Into these separate degrees the three heavens are distinguished, and in accordance with those same degrees the Lord flows in with Divine Good and Truth, and so with wisdom and intelligence, together with heavenly joy and happiness.

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