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Genesis 28

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1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

2 Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.

3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;

4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.

5 And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.

6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;

7 And that Jacob obeyed his father and his mother, and was gone to Padan-aram;

8 And Esau seeing that the daughters of Canaan pleased not Isaac his father;

9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

10 And Jacob went out from Beer-sheba, and went toward Haran.

11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.

12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.

17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.

19 And he called the name of that place Bethel: but the name of that city was called Luz at the first.

20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,

21 So that I come again to my father's house in peace; then shall the LORD be my God:

22 And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

   

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Arcana Coelestia # 3690

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3690. And Jacob went out from Beersheba. That this signifies life more remote from Divine doctrinal things, is evident from the signification of “going,” as being to live (see n. 3335, 3685); thus “going out” signifies living more remotely; and from the signification of “Beersheba” as being Divine doctrine (see n. 2723, 2858, 2859, 3466); hence it is evident that by “Jacob went out from Beersheba” is signified life more remote from Divine doctrinal things. Life is said to be more remote when it is in external truths, and is lived according to them, as is the life of the infancy and childhood of those who are being regenerated (concerning whom see above, n. 3688).

[2] In order to show further what this life is, and what its quality, it may be expedient to add a few words. All the histories of the Word are truths more remote from essential Divine doctrinal things, but still are of service to little children and older children, in order that thereby they may be by degrees introduced into the interior doctrinal matters of truth and good; and at last to Divine things themselves; for within them, in their inmost, is the Divine. While children are reading them and are affected by them from innocence, the angels who are with them are in a happy celestial state, being affected from the Lord with the internal sense, consequently with those things which the historical facts represent and signify; and it is the celestial happiness of the angels that flows in and causes the delight with the children. In order that this first state may exist, that is, the first state of infancy and childhood of those to be regenerated, the histories of the Word were given, and were so written that all things therein both in general and in particular contain within them things Divine.

[3] How far removed these historical matters are from Divine doctrinal things can be seen from the following example from them. When anyone first knows only that God descended on Mount Sinai, and gave tables to Moses, on which were written the Ten Commandments, and that Moses broke those tables, and that God wrote like commandments on other tables; while delighted solely with this history, he is in the life of external truth remote from Divine doctrinal things; but afterwards when he begins to be delighted and affected with the commandments or precepts themselves therein contained, and lives according to them, he is then in the life of truth, yet still remote from the Divine doctrinal things themselves. For a life according to the commandments is only a moral life, the precepts whereof are known to all who live in human society, from civil life itself and the laws thereof-as that the Deity is to be worshiped, and parents honored; and that murder, adultery, and theft must not be committed.

[4] But he who is being regenerated is led by degrees from this more remote life (that is, moral life), into a life nearer to Divine doctrinal things; that is, into spiritual life. When this comes to pass the man begins to wonder why such commandments or precepts were sent down from heaven in so miraculous a manner, and written on tables by the finger of God, when yet they are known to every people, and are also written in the laws of those who have never heard anything from the Word. If when he comes into this state of thought he is among those who are capable of being regenerated, he is brought by the Lord into a still more interior state, namely, into a state of thinking that deeper things lie concealed therein, with which as yet he is unacquainted; and when he reads the Word in this state, he finds everywhere in the Prophets, and especially in the Evangelists, that each one of these precepts contains within it things still more heavenly.

[5] For example, in respect to the honoring of parents, he now sees that when men are born anew, that is, when being regenerated, they receive another Father, and then become His sons, and that it is He who is to be honored; thus that this is the sense that lies hidden within this precept. And by degrees he learns that this new Father is the Lord; and at last that He is to be honored by being worshiped, and that He is worshiped when He is loved. When one who is being regenerated is in this truth, and in a life according to it, he is in Divine doctrine, and is then in an angelic state, and from this state looks at the things he before knew as following on in order, and as flowing from the Divine as it were according to the steps of a ladder, above which is Jehovah or the Lord; and on the steps whereof are His angels ascending and descending; thus he sees the things with which he had previously been delighted as more remote from him according to degrees. The case is the same with the other precepts of the Decalogue (see n. 2609). From this it is now evident what is meant by a life more remote from Divine doctrinal things, which is here signified by “Jacob went out from Beersheba.”

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