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Genesis 35

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1 Interea locutus est Deus ad Jacob : Surge, et ascende Bethel, et habita ibi, facque altare Deo qui apparuit tibi quando fugiebas Esau fratrem tuum.

2 Jacob vero convocata omni domo sua, ait : Abjicite deos alienos qui in medio vestri sunt, et mundamini, ac mutate vestimenta vestra.

3 Surgite, et ascendamus in Bethel, ut faciamus ibi altare Deo : qui exaudivit me in die tribulationis meæ, et socius fuit itineris mei.

4 Dederunt ergo ei omnes deos alienos quos habebant, et inaures quæ erant in auribus eorum : at ille infodit ea subter terebinthum, quæ est post urbem Sichem.

5 Cumque profecti essent, terror Dei invasit omnes per circuitum civitates, et non sunt ausi persequi recedentes.

6 Venit igitur Jacob Luzam, quæ est in terra Chanaan, cognomento Bethel : ipse et omnis populus cum eo.

7 Ædificavitque ibi altare, et appellavit nomen loci illius, Domus Dei : ibi enim apparuit ei Deus cum fugeret fratrem suum.

8 Eodem tempore mortua est Debora nutrix Rebeccæ, et sepulta est ad radices Bethel subter quercum : vocatumque est nomen loci illius, Quercus fletus.

9 Apparuit autem iterum Deus Jacob postquam reversus est de Mespotamia Syriæ, benedixitque ei

10 dicens : Non vocaberis ultra Jacob, sed Israël erit nomen tuum. Et appellavit eum Israël,

11 dixitque ei : Ego Deus omnipotens : cresce, et multiplicare : gentes et populi nationum ex te erunt, reges de lumbis tuis egredientur,

12 terramque quam dedi Abraham et Isaac, dabo tibi et semini tuo post te.

13 Et recessit ab eo.

14 Ille vero erexit titulum lapideum in loco quo locutus fuerat ei Deus : libans super eum libamina, et effundens oleum :

15 vocansque nomen loci illius Bethel.

16 Egressus autem inde, venit verno tempore ad terram quæ ducit Ephratam : in qua cum parturiret Rachel,

17 ob difficultatem partus periclitari cœpit. Dixitque ei obstetrix : Noli timere, quia et hunc habebis filium.

18 Egrediente autem anima præ dolore, et imminente jam morte, vocavit nomen filii sui Benomi, id est, Filius doloris mei : pater vero appellavit eum Benjamin, id est, Filius dextræ.

19 Mortua est ergo Rachel, et sepulta est in via quæ ducit Ephratam, hæc est Bethlehem.

20 Erexitque Jacob titulum super sepulchrum ejus : hic est titulus monumenti Rachel, usque in præsentem diem.

21 Egressus inde, fixit tabernaculum trans Turrem gregis.

22 Cumque habitaret in illa regione, abiit Ruben, et dormivit cum Bala concubina patris sui : quod illum minime latuit. Erant autem filii Jacob duodecim.

23 Filii Liæ : primogenitus Ruben, et Simeon, et Levi, et Judas, et Issachar, et Zabulon.

24 Filii Rachel : Joseph et Benjamin.

25 Filii Balæ ancillæ Rachelis : Dan et Nephthali.

26 Filii Zelphæ ancillæ Liæ : Gad et Aser : hi sunt filii Jacob, qui nati sunt ei in Mesopotamia Syriæ.

27 Venit etiam ad Isaac patrem suum in Mambre, civitatem Arbee, hæc est Hebron, in qua peregrinatus est Abraham et Isaac.

28 Et completi sunt dies Isaac centum octoginta annorum.

29 Consumptusque ætate mortuus est : et appositus est populo suo senex et plenus dierum : et sepelierunt eum Esau et Jacob filii sui.

   

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Arcana Coelestia # 3103

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3103. 'And the man took a gold nose-jewel' means Divine Good. This is clear from the meaning of 'a gold nose-jewel' as good, and here, since the Lord is the subject in the internal sense, as Divine Good, which, since it comes from the Rational, is called 'the man'. For 'a man' means the rational, see 265, 749, 1007. In ancient times when forms of worship in Churches were representative and people knew what those forms meant, it was customary when initiating marriages to give a gold nose-jewel and bracelets to the bride because the Church was represented by the bride, its good by 'the nose-jewel' and its truth by 'the bracelets'. They did so because it was well known that conjugial love as it existed with a bride and wife came down from the marriage of the Lord's Divine Good and Divine Truth, see 2508, 2618, 2727-2729. The gold jewel was placed on the nose, as is evident also from where it is said later on that the servant put the jewel on her nose, verse 47, because 'the nose' meant the life of good. It had this meaning because the nose is used for breathing, which in the internal sense means life, and also for smelling, which means the delight of love, namely good, 96, 97.

[2] As regards 'a nose-jewel' being a sign of the good involved in marriage, this is also clear from other places in the Word, as in Ezekiel,

I adorned you with ornaments and put bracelets on your hands and a chain on your neck, and I put a jewel on your nose. Ezekiel 16:11-12.

This refers to the Ancient Church, meant by Jerusalem here and described as a bride to whom bracelets, a chain, and a nose-jewel were given. 'Bracelets on the hands' were a representative sign of truth, 'a jewel on the nose' a representative sign of good. In Isaiah,

Because the daughters of Zion are haughty the Lord will make bald the crown of their heads, and will take away the rings and the nose-jewels, the changes of clothes, the robes. Isaiah 3:16-18, 21-22.

'The daughters of Zion that are haughty' stands for affections for evil within the Church, 2362, 3024. 'The rings and the nose-jewels' that will be removed stands for good and the signs of it. 'The changes of clothes' and 'the robes' stand for truth and the signs of it. In Hosea,

I will visit on her the days of the baals to whom she burned incense and decked herself with her nose-jewel and her other jewellery and went after her lovers. Hosea 2:13.

This refers to the perverted Church and to the new one following it. 'Nose-jewel' also stands for a sign of the good of the Church. When those jewels were fitted to the ears they again meant good, though good put into practice, and in the contrary sense evil put into practice, as in Genesis 35:4; Exodus 32:2, 4.

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

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