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Бытие 27

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1 Когда Исаак состарился и притупилось зрение глаз его, он призвал старшего сына своего Исава и сказал ему: сын мой! Тотсказал ему: вот я.

2 Он сказал: вот, я состарился; не знаю дня смерти моей;

3 возьми теперь орудия твои, колчан твой и лук твой, пойди в поле,и налови мне дичи,

4 и приготовь мне кушанье, какое я люблю, и принеси мне есть, чтобы благословила тебя душа моя, прежде нежели я умру.

5 Ревекка слышала, когда Исаак говорил сыну своему Исаву. И пошел Исав в поле достать и принести дичи;

6 а Ревекка сказала сыну своему Иакову: вот, я слышала, как отец твойговорил брату твоему Исаву:

7 принеси мне дичи и приготовь мне кушанье; я поем и благословлю тебя пред лицем Господним, пред смертью моею.

8 Теперь, сын мой, послушайся слов моих в том, что я прикажу тебе:

9 пойди в стадо и возьми мне оттуда два козленка хороших, и я приготовлю из них отцу твоему кушанье, какое он любит,

10 а ты принесешь отцу твоему, и он поест, чтобы благословить тебя пред смертью своею.

11 Иаков сказал Ревекке, матери своей: Исав, брат мой, человек косматый, а я человек гладкий;

12 может статься, ощупает меня отец мой,и я буду в глазах его обманщиком и наведу на себя проклятие, а не благословение.

13 Мать его сказала ему: на мне пусть будет проклятие твое, сын мой, только послушайся слов моих и пойди, принеси мне.

14 Он пошел, и взял, и принес матери своей; и мать его сделала кушанье, какое любил отец его.

15 И взяла Ревекка богатую одежду старшего сына своего Исава, бывшуюу ней в доме, и одела в нее младшего сына своего Иакова;

16 а руки его и гладкую шею его обложила кожею козлят;

17 и дала кушанье и хлеб, которые она приготовила, в руки Иакову,сыну своему.

18 Он вошел к отцу своему и сказал: отец мой! Тот сказал: вот я; кто ты, сын мой?

19 Иаков сказал отцу своему: я Исав, первенец твой; я сделал, как тысказал мне; встань, сядь и поешь дичи моей, чтобы благословила меня душа твоя.

20 И сказал Исаак сыну своему: что так скоро нашел ты, сын мой? Он сказал: потому что Господь Бог твой послал мне навстречу.

21 И сказал Исаак Иакову: подойди, я ощупаю тебя, сын мой, ты ли сын мой Исав, или нет?

22 Иаков подошел к Исааку, отцу своему, и он ощупал его и сказал: голос, голос Иакова; а руки, руки Исавовы.

23 И не узнал его, потому что руки его были, как руки Исава, брата его, косматые; иблагословил его

24 и сказал: ты ли сын мой Исав? Он отвечал: я.

25 Исаак сказал: подай мне, я поем дичи сына моего, чтобыблагословила тебя душа моя. Иаков подал ему, и он ел; принес емуи вина, и он пил.

26 Исаак, отец его, сказал ему: подойди, поцелуй меня, сын мой.

27 Он подошел и поцеловал его. И ощутил Исаак запах от одеждыего и благословил его и сказал: вот, запах от сына моего, как запах отполя, которое благословил Господь;

28 да даст тебе Бог от росы небесной и от тука земли, и множествохлеба и вина;

29 да послужат тебе народы, и да поклонятся тебе племена; будь господином над братьями твоими, и да поклонятся тебе сыны матери твоей; проклинающие тебя – прокляты; благословляющие тебя – благословенны!

30 Как скоро совершил Исаак благословение над Иаковом, и как только вышел Иаков от лица Исаака, отца своего, Исав, брат его, пришел с ловли своей.

31 Приготовил и он кушанье, и принес отцу своему, и сказал отцу своему: встань, отец мой, и поешь дичи сына твоего, чтобы благословила меня душа твоя.

32 Исаак же, отец его, сказал ему: кто ты? Он сказал: я сын твой, первенец твой, Исав.

33 И вострепетал Исаак весьма великим трепетом, и сказал: кто ж это,который достал дичи и принес мне, и я ел от всего, прежде нежели ты пришел, и я благословил его? он и будет благословен.

34 Исав, выслушав слова отца своего, поднял громкий и весьма горький вопль и сказал отцу своему: отец мой! благослови и меня.

35 Но он сказал: брат твой пришел с хитростью и взял благословение твое.

36 И сказал он: не потому ли дано ему имя: Иаков, что он запнул меня уже два раза? Он взял первородство мое, и вот, теперь взял благословение мое. И еще сказал: неужели ты не оставил мне благословения?

37 Исаак отвечал Исаву: вот, я поставил его господином над тобою и всех братьев его отдал ему в рабы; одарил его хлебом и вином; что же я сделаю для тебя, сын мой?

38 Но Исав сказал отцу своему: неужели, отец мой, одно у тебя благословение? благослови и меня, отец мой! И возвысил Исав голос свой и заплакал.

39 И отвечал Исаак, отец его, и сказал ему: вот, от тука земли будетобитание твое и от росы небесной свыше;

40 и ты будешь жить мечом твоим и будешь служить брату твоему; будет же время , когда воспротивишься и свергнешь иго его с выи твоей.

41 И возненавидел Исав Иакова за благословение, которым благословил его отец его; и сказал Исав в сердце своем: приближаются дни плача по отце моем, и я убью Иакова, брата моего.

42 И пересказаны были Ревекке слова Исава, старшего сына ее; и она послала, и призвала младшего сына своего Иакова, исказала ему: вот, Исав, брат твой, грозит убить тебя;

43 и теперь, сын мой, послушайся слов моих, встань, беги к Лавану, брату моему, в Харран,

44 и поживи у него несколько времени, пока утолится ярость брата твоего,

45 пока утолится гнев брата твоего на тебя, и он позабудет, что ты сделал ему: тогда я пошлю и возьму тебя оттуда; для чего мне в один день лишиться обоих вас?

46 И сказала Ревекка Исааку: я жизни не рада от дочерей Хеттейских; если Иаков возьмет жену из дочерей Хеттейских, каковы эти, из дочерей этой земли, то к чему мне и жизнь?

   

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Arcana Coelestia # 3425

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3425. And the shepherds of Gerar strove with Isaac’s shepherds. That this signifies that they who taught did not see any such thing therein because the senses appeared opposed, is evident from the signification of “disputing,” when the internal sense of the Word is concerned, as being to deny it to be such by saying that they do not see it; and from the signification of “shepherds,” as being those who teach (n. 343); and from the signification of “Gerar,” as being faith (n. 1209, 2504, 3365, 3384); thus “the shepherds of the valley of Gerar” denote those who acknowledge only the literal sense of the Word. The reason why they see no such thing, that is, no interior sense, is that the two appear opposite, namely, what is in the internal sense, and what is in the literal sense. But their appearing to be opposite does not prove that they are so, for they wholly correspond; and the reason they appear opposite is that they who see the Word so are in what is opposite.

[2] It is the same in the case of a man who is in opposition within himself, that is, whose external or natural man is in entire disagreement with his internal or spiritual man. Such a man sees that which is of the internal or spiritual man as opposed to himself, when yet in respect to the external or natural man, he himself is in that which is opposed; and if he were not in this, so that his external or natural man yielded obedience to the internal or spiritual man, the two would wholly correspond. For example: the man who is in what is opposed believes that in order for him to receive eternal life riches are to be renounced, as well as all the pleasures of the body and of the world, thus the delights of life; such things being supposed to be opposed to spiritual life, whereas in themselves they are not so, but correspond, because they are means to an end, namely, that the internal or spiritual man may enjoy them so as to be able to perform the goods of charity, and also may live content in a healthful body. The ends alone are what cause the internal man and the external either to be opposed or to correspond; they are opposed when the riches, pleasures, and delights here spoken of become the ends, for in this case the spiritual and celestial things which are of the internal man are despised and derided, nay, are rejected; but they correspond when such things are not made ends, but means to higher ends, namely, to those things which belong to the life after death, thus to the heavenly kingdom and the Lord Himself. In this case bodily and worldly things appear to the man as scarcely anything in comparison; and when he thinks about them, he values them only as means to ends.

[3] From this it is evident that the things which appear opposed are not opposed in themselves; but they appear so because men are in what is opposed. They who are not in what is opposed, act, speak, and acquire riches, and also enjoy pleasures, similarly as do those who are in what is opposed, insomuch that in the outward appearance they can scarcely be distinguished from each other. The reason is that their ends alone are what distinguish them; or what is the same, their loves; for loves are ends. But although in the outward form, or as to the body, they appear alike, yet in the inward form, or as to the spirit, they are utterly unlike. The spirit of one who is in correspondence-that is, with whom the external man corresponds to the internal-is fair and beautiful, such as is heavenly love in form; but the spirit of one who is in what is opposed-that is, with whom the external man is opposed to the internal-however great may be the outward resemblance to the other, is black and ugly, such as is the love of self and of the world, that is, such as is contempt of others and hatred in form.

[4] The case is the same with a host of things in the Word; that is to say, the things in the literal sense appear opposed to those in the internal sense; when yet they are by no means opposed, but wholly correspond. For example: it is frequently said in the Word that Jehovah or the Lord is angry, is wroth, destroys, and casts into hell; when yet He is never angry, and still less does He cast anyone into hell. The former is of the sense of the letter, but the latter is of the internal sense; and these appear opposed, but this is because the man is in what is opposed. In the same way the Lord appears as a sun to the angels who are in heaven, and thence as vernal warmth, and as light at dawn; but to the infernals He appears as something quite opaque, and thence as wintry cold, and as midnight darkness. Consequently to the angels He appears in love and charity, but to the infernals in hatred and enmity; thus to the latter according to the sense of the letter-that He is angry, is wroth, destroys, and casts into hell; but to the former according to the internal sense-that He is never angry and wroth, and still less destroys and casts into hell; so that when things are being treated of in the Word that are contrary to the Divine, it is inevitable that they should be presented in accordance with the appearance. Moreover it is the Divine which the wicked change into what is diabolical that works in this way; and therefore insofar as they approach the Divine, so far they cast themselves into infernal torments.

[5] The case is the same with the Lord’s words in the prayer: “Lead us not into temptation.” The sense according to the letter is that He leads into temptation; but the internal sense is that He leads no one into temptation, as is well known (see n. 1875). The same is true of all other things that belong to the literal sense of the Word.

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

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Arcana Coelestia # 1197

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1197. From whom went forth the Pelistim [Philistines]. That this signifies a nation thence derived, and that by this nation is signified a mere memory-knowledge of the knowledges of faith and charity, is evident from the Word, where the Philistines are frequently mentioned. In the Ancient Church all those were called Philistines who talked much about faith, and declared that salvation is in faith, and yet had no life of faith. Therefore they preeminently were called “the uncircumcised,” which means those who are devoid of charity. That they were called “the uncircumcised” may be seen in 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20, and in other places. Because they were such, they could not but make the knowledges of faith matters of memory; for the knowledges of spiritual and celestial things and the very mysteries of faith themselves become nothing but matters of memory, when the man who is skilled in them is devoid of charity. The things of the memory are like things dead unless the man is such that from conscience he lives according to them. When he does this, then at the same time as they are things of memory they are also things of life; and only then do they remain with him for his use and salvation after the life of the body. Knowledges [scientiae et cognitiones] are nothing to a man in the other life, even though he may have known all the arcana that have ever been revealed, unless they have affected his life.

[2] Such [as those described above] are everywhere signified by “Philistines” in the prophetical parts of the Word, and also in the historical, as for example, when Abraham sojourned in the land of the Philistines, and made a covenant with Abimelech, the king of the Philistines (Genesis 20:1; 21:22; 26:1-34). As the knowledges of faith are here signified by the Philistines, Abraham, because he represented the celestial things of faith, sojourned there, and entered into a covenant with them; and likewise Isaac, by whom were represented the spiritual things of faith; but not Jacob, because by him the externals of the church were represented.

[3] That the “Philistines” signify in general a mere memory-knowledge of the knowledges of faith, and specifically those who make faith and salvation consist in knowledges alone, which they make matters of memory, may be seen in Isaiah:

Rejoice not thou whole Philistia, because the rod that smote thee is broken; for out of the serpent’s root shall come forth a basilisk, and his fruit shall be like a fiery flying serpent (Isaiah 14:29).

Here “the root of the serpent” denotes memory-knowledges; “the basilisk,” evil from the derivative falsity; and “the fruit of a fiery flying serpent,” is their works, which are called “a fiery flying serpent” because they come of cupidities.

[4] In Joel:

What are ye to Me, O Tyre, and Zidon, and all the borders of Philistia? Will ye render a recompense upon Me? very speedily will I return your recompense upon your own head. Inasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things; the sons also of Judah and the sons of Jerusalem have ye sold unto the sons of the Javanites, that ye might cause them to remove far from their border (Joel 3:4-6).

Here it is evident what is meant by the Philistines, and by “all Philistia,” or all “the borders” of it. “Silver and gold” here are the spiritual and celestial things of faith; “desirable good things” are the knowledges of them. That they “carried them into their temples,” is that they possessed and proclaimed them; and that they “sold the sons of Judah and the sons of Jerusalem,” signifies that they had no love and no faith; “Judah” in the Word is the celestial of faith, and “Jerusalem” is the spiritual of faith thence derived, which were “removed far from their borders.” So also in other places in the Prophets, as in Jeremiah 25:20; 47:1; Ezekiel 16:27, 57; 25:15-16, Amos 1:8; Obadiah 1:19; Zephaniah 2:5; Psalms 83:7; 87:4. And concerning the Caphtorim in Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7.

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