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Gênesis 28

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1 Isaque, pois, chamou Jacó, e o abençoou, e ordenou-lhe, dizendo: Não tomes mulher dentre as filhas de Canaã.

2 Levanta-te, vai a Padã-Arã, à casa de Betuel, pai de tua mãe, e toma de lá uma mulher dentre as filhas de Labão, irmão de tua mãe.

3 Deus Todo-Poderoso te abençoe, te faça frutificar e te multiplique, para que venhas a ser uma multidão de povos; seu

4 e te dê a bênção de Abraão, a ti e à tua descendência contigo, para que herdes a terra de tuas peregrinaçoes, que Deus deu a Abraão.

5 Assim despediu Isaque a Jacó, o qual foi a Padã-Arã, a Labão, filho de Betuel, arameu, irmão de Rebeca, mãe de Jacó e de Esaú.

6 Ora, viu Esaú que Isaque abençoara a Jacó, e o enviara a Padã-Arã, para tomar de lá mulher para si, e que, abençoando-o, lhe ordenara, dizendo: Não tomes mulher dentre as filhas de Canaã,

7 e que Jacó, obedecendo a seu pai e a sua mãe, fora a Padã- Arã;

8 vendo também Esaú que as filhas de Canaã eram más aos olhos de Isaque seu pai,

9 foi-se Esaú a Ismael e, além das mulheres que já tinha, tomou por mulher a Maalate, filha de Ismael, filho de Abraão, irmã de Nebaiote.

10 Partiu, pois, Jacó de Beer-Seba e se foi em direção a Harã;

11 e chegou a um lugar onde passou a noite, porque o sol já se havia posto; e, tomando uma das pedras do lugar e pondo-a debaixo da cabeça, deitou-se ali para dormir.

12 Então sonhou: estava posta sobre a terra uma escada, cujo topo chegava ao céu; e eis que os anjos de Deus subiam e desciam por ela;

13 por cima dela estava o Senhor, que disse: Eu sou o Senhor, o Deus de Abraão teu pai, e o Deus de Isaque; esta terra em que estás deitado, eu a darei a ti e à tua descendência;

14 e a tua descendência será como o pó da terra; dilatar-te-ás para o ocidente, para o oriente, para o norte e para o sul; por meio de ti e da tua descendência serão benditas todas as famílias da terra.

15 Eis que estou contigo, e te guardarei por onde quer que fores, e te farei tornar a esta terra; pois não te deixarei até que haja cumprido aquilo de que te tenho falado.

16 Ao acordar Jacó do seu sono, disse: Realmente o Senhor está neste lugar; e eu não o sabia.

17 E temeu, e disse: Quão terrível é este lugar! Este não é outro lugar senão a casa de Deus; e esta é a porta dos céus.

18 Jacó levantou-se de manhã cedo, tomou a pedra que pusera debaixo da cabeça, e a pôs como coluna; e derramou-lhe azeite em cima.

19 E chamou aquele lugar Betel; porém o nome da cidade antes era Luz.

20 Fez também Jacó um voto, dizendo: Se Deus for comigo e me guardar neste caminho que vou seguindo, e me der pão para comer e vestes para vestir,

21 de modo que eu volte em paz à casa de meu pai, e se o Senhor for o meu Deus,

22 então esta pedra que tenho posto como coluna será casa de Deus; e de tudo quanto me deres, certamente te darei o dízimo.

   

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Arcana Coelestia # 3721

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3721. 'And this is the gate of heavens means that which serves as the ultimate degree of order, through which there is, so to speak, a way in from the natural creation. This is clear from the meaning of 'the gate' as that through which exit or entrance is made. The reason why here that which serves as the ultimate degree of order is meant is that the subject is the natural, which 'Jacob' represents. What 'a gate' means is clear from what has been stated and shown in 2851, 3187, and the fact that the natural is the ultimate degree of order from what has been introduced in 775, 2181, 2987-3002, 3020, 3147, 3167, 3483, 3489, 3513, 3570, 3576, 3671. The reason why through that ultimate degree there is so to speak a way in from the natural creation is that man's natural mind is the place through which things of heaven, that is, which are the Lord's, flow in and come down into the natural creation; and through that same mind the things that belong to the natural creation go back up, see 3702. The fact that there is so to speak an entrance from the natural creation through the natural mind into interior parts may be seen from what has been stated and shown in various places before.

[2] It seems to man as though worldly objects enter in through his physical or external senses and affect interior things, and so that there is an entrance from the ultimate degree of order into things that are within. But this is an appearance and illusion, as is evident from the general rule that what is secondary cannot flow into what is primary, or what amounts to the same, what is lower cannot flow into what is higher, or what is also the same, what is exterior into what is interior, or what is still the same, things of the world and the natural creation into those of heaven and of the spirit. For the former are grosser, the latter purer, and the grosser things that belong to the external or natural man come into being and are kept in being from those belonging to the internal or rational man. Those grosser things are unable to have any effect on the purer things but are affected by them. The nature of this influx however, seeing that appearance and illusion itself convince people that the reverse is true, will in the Lord's Divine mercy be discussed separately, where influx is the subject. This then is why it is said that through the ultimate degree of order there is, so to speak, a way in from the natural creation.

  
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Arcana Coelestia # 2559

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2559. 'It happened, when God caused me to depart from my father's house' means when He left behind factual knowledge and the appearances that arise from this, together with their delights, meant here by 'father's house'. This is clear from the meaning of 'departing' as leaving behind, and from the meaning of 'house' as good, 2233, here the good that consists in the delight received from the appearances that go with factual knowledge and rational concepts, for all delight appears as good. The reason 'father's house' here means the delights received from factual knowledge and rational concepts, and therefore from the appearances that go with these, is that they are spoken of in reference to Abraham when he departed from his father's house, for at that time, together with his father's house, Abraham worshipped other gods; see 1356, 1992. This explains why the verb in the clause God caused me to depart is plural. This clause, as is also in keeping with the original language, could be rendered, the gods caused me to wander, but because the Lord is represented by Abraham it must be rendered, 'God caused me to depart'. Now it is because the factual knowledge that existed initially with the Lord, and also the rational concepts formed from that knowledge, were human - steeped as they were in what had been inherited from the mother - and so were not purely Divine, that they are represented by 'Abraham's' first state. But how far representations go, see 665, 1097 (end), 1361, 1992.

  
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