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1 Mosebok 28

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1 Da kalte Isak Jakob til sig og velsignet ham og bød ham og sa til ham: Du skal ikke ta nogen av Kana'ans døtre til hustru.

2 Gjør dig rede og dra til Mesopotamia, til din morfar Betuels hus, og hent dig en hustru derfra, en av din morbror Labans døtre!

3 Og Gud den allmektige velsigne dig og gjøre dig fruktbar og gi dig en tallrik ætt, så du blir til en hel skare av folkeslag,

4 han gi dig Abrahams velsignelse, både dig og din ætt, så du kommer til å eie det land hvor du nu bor som fremmed, det som Gud gav Abraham!

5 Så lot Isak Jakob reise; og han drog til Mesopotamia, til arameeren Laban, Betuels sønn, som var bror til ebekka, Jakobs og Esaus mor.

6 Da Esau så at Isak hadde velsignet Jakob og sendt ham til Mesopotamia for å hente sig en hustru derfra - at han hadde velsignet ham og gitt ham den befaling: Du skal ikke ta nogen av Kana'ans døtre til hustru -

7 og at Jakob hadde adlydt sin far og sin mor og var reist til Mesopotamia,

8 og da Esau så at Kana'ans døtre mishaget Isak, hans far,

9 så gikk han til Ismael og tok Mahalat, datter til Abrahams sønn Ismael, Nebajots søster, til hustru foruten sine andre hustruer.

10 Jakob tok ut fra Be'erseba og gav sig på veien til Karan.

11 Og han kom til et sted hvor han blev natten over, for solen var gått ned; og han tok en av stenene som lå der, og la den under sitt hode, og så la han sig til å sove der.

12 Da drømte han og så en stige som var stilt op på jorden, og hvis topp nådde til himmelen, og se, Guds engler steg op og steg ned på den.

13 Og se, Herren stod øverst på den og sa: Jeg er Herren, din far Abrahams Gud og Isaks Gud; det land som du nu ligger i, det vil jeg gi dig og din ætt.

14 Og din ætt skal bli som støvet på jorden, og du skal utbrede dig mot vest og mot øst og mot nord og mot syd, og i dig og i din ætt skal alle jordens slekter velsignes

15 Og se, jeg er med dig og vil bevare dig hvor du så går, og jeg vil føre dig tilbake til dette land; jeg vil ikke forlate dig før jeg har gjort det jeg har lovt dig.

16 Da Jakob våknet av sin søvn, sa han: Sannelig, Herren er på dette sted, og jeg visste det ikke.

17 Og det kom en frykt over ham, og han sa: Hvor forferdelig er ikke dette sted ! Her er visselig Guds hus, her er himmelens port.

18 Morgenen efter stod Jakob tidlig op og tok den sten han hadde lagt under sitt hode, og reiste den op som en minnesten, og han helte olje over den.

19 Og han kalte dette sted Betel*; før hette byen Luz. / {* Guds hus.}

20 Og Jakob gjorde et løfte og sa: Dersom Gud vil være med mig og bevare mig på denne min ferd og gi mig brød å ete og klær å klæ mig med,

21 og jeg kommer vel hjem igjen til min fars hus, så skal Herren være min Gud,

22 og denne sten som jeg har reist op som en minnesten, skal være et Guds hus, og av alt det du gir mig, vil jeg gi dig tiende.

   

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Arcana Coelestia # 3660

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3660. And blessed him. That this signifies that thus conjunction would be effected, is evident from the signification of being “blessed,” as being to be conjoined (see n. 3504, 3514, 3530, 3565, 3584). The reason why Isaac the father now blesses Jacob the son, although he had come with guile and taken the blessing from Esau, and Isaac had shuddered at that deed (as appears from the preceding chapter (Genesis 27:33), verses 33 and 35), is that Isaac now perceived that it was the posterity of Jacob, and not that of Esau, that was to possess the land of Canaan; and therefore the blessing was confirmed by Isaac. But the guile at which Isaac shuddered signified and foretold what was deceptive in the posterity of Jacob in regard to the representatives; that is to say, that they were very far from sincerely or at heart representing the Divine or celestial things of the Lord’s kingdom, and were thus utterly unlike the Ancient Church, being merely in externals separate from what is internal, and not even in these, inasmuch as they so often fell away into open idolatries.

[2] What is meant by being conjoined, or by conjunction, here signified in the internal sense by being “blessed,” was shown above, namely, that the natural as to good and as to truth should be adjoined to the rational, or what is the same thing, the external man to the internal; for in order that the Lord might make His natural Divine, He had to implant therein such good and truth as would correspond with the good and truth of the Divine rational. Without corresponding goods and truths no conjunction is possible. There are innumerable goods and truths of the natural, or such as are proper to the natural man; so innumerable that man can scarcely know their most general kinds, in spite of the fact that when mention is made of natural good and truth it appears to man as one simple thing; for the whole natural and all that is in it is nothing else than this good and truth. And this being the case, it is evident that there are goods and truths of the natural in which the goods and truths of the rational can be, and that there are goods and truths of the natural in which the goods and truths of the rational cannot be; consequently, that there are goods and truths of the natural which can be adjoined to the goods and truths of the rational by correspondence. Such goods and truths are treated of in this and the following chapters.

[3] To know these goods and truths, and to distinguish them from one another, and also to view their qualities, and thus how they are adapted for conjunction, does not so well appear to man so long as he does not think from what is interior, or from enlightenment by the light of heaven; for in this case such things appear to him to be both obscure and undelightful. But nevertheless they are suited to the apprehension and understanding of angels, and even to the apprehension of spirits; for the thoughts of angels and spirits are not distracted by cares for worldly, corporeal, and earthly things, as they had formerly been when they lived as men in the world. Angels and spirits are in the pleasantness of intelligence and the bliss of wisdom when such things are present with them from the internal sense of the Word; for then what is Divine shines upon them, because in the supreme sense the Lord is treated of, and in the representative sense the church and regeneration; and thereby they are in the Lord’s Divine sphere, and in that of His ends and uses.

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

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Arcana Coelestia # 1802

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1802. Saying, This one shall not be thine heir. That this signifies that what is external shall not be the heir of His kingdom, is evident from the signification of becoming an heir, or inheriting, explained just above. The heir of the Lord’s kingdom is not what is external, but what is internal. What is external is so too, but through what is internal, for they then act as a one. That it may be known how the case herein is, it is to be kept in mind that all who are in the heavens-as well those who are in the first and in the second, as those who are in the third,—that is, as well those who are external and those who are interior, as those who are internal-are heirs of the Lord’s kingdom; for they all make one heaven. In the Lord’s heavens, the internals and the externals are circumstanced exactly as they are in man. The angels in the first heaven are subordinate to those in the second, and these are subordinate to the angels in the third heaven. The subordination, however, is not that of command, but is, as in a man, the influx of things internal into things more external; that is, the Lord’s life inflows through the third heaven into the second, and through this into the first, in the order of their succession, besides that it inflows immediately into all the heavens. The inferior or subordinate angels do not know that this is so unless reflection is given them by the Lord; thus there is no subordination of command.

[2] In proportion to the existence of what is internal in an angel of the third heaven is he an heir of the Lord’s kingdom; and in proportion to the same in an angel of the second heaven is he an heir; and in like manner, in proportion to the existence of what is internal in an angel of the first heaven, is he too an heir. It is that which is internal that causes anyone to be an heir. With the interior angels there is more of what is internal than there is with the more external angels, and therefore the former are nearer to the Lord, and are more fully heirs. That which is internal is love to the Lord and charity toward the neighbor; in proportion therefore to the love and the charity which they have, in the same proportion are they sons and heirs, for in the same proportion are they partakers of the Lord’s life.

[3] But no one can possibly be taken up from the first or external heaven into the second or interior heaven until he has been instructed in the goods of love and the truths of faith. So far as he has been instructed, so far he can be taken up, and can come among angelic spirits. It is the same with angelic spirits before they can be taken up or come into the third heaven, or among angels. By instruction the interiors are formed, and thereby the internals, and are adapted to receiving the goods of love and the truths of faith, and thereby the perception of what is good and true. No one can perceive what he does not know and believe, consequently he cannot be gifted with the faculty of perceiving the good of love and the truth of faith except by means of knowledges, so as to know what they are and of what nature. It is so with all, even with infants, who are all instructed in the Lord’s kingdom. But these are easily instructed, because they are imbued with no principles of falsity; they are however instructed in general truths only; and when they receive these they perceive things without number or limit.

[4] The case in this respect is the same as it is with one who has been persuaded respecting any truth in general: the particulars of the general truths, and the singulars of the particulars, which are confirmatory, he easily learns, as it were of himself, or spontaneously; for he is affected by the truth in general, and thence also by the particulars and singulars of the same truth, which confirm; for these enter into the general affection with delight and pleasantness, and thus constantly perfect it. These are the internal things on account of which they are called “heirs,” or by means of which they can inherit the Lord’s kingdom. But they first begin to be heirs, or to have a heritage, when they are in the affection of good, that is, in mutual love, into which they are introduced by the knowledges of good and truth, and by the affections of them; and in proportion as they are in the affection of good, or in mutual love, in the same proportion are they “heirs,” or have an inheritance. For mutual love is the veriest life [vitale] which they receive from the Lord’s essence, as from their Father. These things may be seen from what follows in the next verse.

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