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Génesis 29

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1 Y alzó Jacob sus pies, y fue a la tierra de los orientales.

2 Y miró, y vio un pozo en el campo; y he aquí tres rebaños de ovejas que yacían cerca de él; porque de aquel pozo abrevaban los ganados; y había una gran piedra sobre la boca del pozo.

3 Y se juntaban allí todos los rebaños; y revolvían la piedra de sobre la boca del pozo, y abrevaban las ovejas; y volvían la piedra sobre la boca del pozo a su lugar.

4 Y les dijo Jacob: Hermanos míos, ¿de dónde sois? Y ellos respondieron: De Harán somos.

5 Y él les dijo: ¿Conocéis a Labán, hijo de Nacor? Y ellos dijeron: Sí, le conocemos.

6 Y él les dijo: ¿Tiene paz? Y ellos dijeron: Paz; y he aquí Raquel su hija viene con el ganado.

7 Y él dijo: He aquí el día es aún grande; no es tiempo todavía de recoger el ganado; abrevad las ovejas, e id a apacentarlas.

8 Y ellos respondieron: No podemos, hasta que se junten todos los rebaños, y remuevan la piedra de sobre la boca del pozo, para que abrevemos las ovejas.

9 Estando aún él hablando con ellos, Raquel vino con el ganado de su padre, porque ella era la pastora.

10 Y sucedió que , cuando Jacob vio a Raquel, hija de Labán, hermano de su madre, y a las ovejas de Labán, el hermano de su madre, se acercó Jacob, y removió la piedra de sobre la boca del pozo, y abrevó el ganado de Labán, hermano de su madre.

11 Y Jacob besó a Raquel, y alzó su voz, y lloró.

12 Y Jacob dijo a Raquel como él era hermano de su padre, y como era hijo de Rebeca; y ella corrió, y dio las nuevas a su padre.

13 Y así que oyó Labán las nuevas de Jacob, hijo de su hermana, corrió a recibirlo, y lo abrazó, y lo besó, y lo trajo a su casa; y él contó a Labán todas estas cosas.

14 Y Labán le dijo: Ciertamente hueso mío y carne mía eres. Y estuvo con él un mes de días.

15 Entonces dijo Labán a Jacob: ¿Por ser tú mi hermano, me has de servir de balde? Declárame qué será tu salario.

16 Y Labán tenía dos hijas: el nombre de la mayor era Lea, y el nombre de la menor, Raquel.

17 Y los ojos de Lea eran tiernos, pero Raquel era de lindo semblante y de hermoso parecer.

18 Y Jacob amó a Raquel, y dijo: Yo te serviré siete años por Raquel, tu hija menor.

19 Y Labán respondió: Mejor es que te la dé a ti, y no que la dé a otro hombre; estáte conmigo.

20 Así sirvió Jacob por Raquel siete años; y le parecieron como pocos días, porque la amaba.

21 Y dijo Jacob a Labán: Dame mi mujer, porque mi tiempo es cumplido para que entre a ella.

22 Entonces Labán juntó a todos los varones de aquel lugar, e hizo banquete.

23 Y sucedió que a la noche tomó a Lea su hija, y se la trajo; y él entró a ella.

24 Y dio Labán su sierva Zilpa a su hija Lea por criada.

25 Y venida la mañana, he aquí que era Lea; y él dijo a Labán: ¿Qué es esto que me has hecho? ¿No te he servido por Raquel? ¿Por qué, pues, me has engañado?

26 Y Labán respondió: No se hace así en nuestro lugar, que se dé la menor antes de la mayor.

27 Cumple la semana de ésta, y se te dará también la otra, por el servicio que hicieres conmigo otros siete años.

28 E hizo Jacob así, y cumplió la semana de aquella; y él le dio a Raquel su hija por mujer.

29 Y dio Labán a Raquel su hija por criada a su sierva Bilha.

30 Y entró también a Raquel; y la amó también más que a Lea; y sirvió con él aún otros siete años.

31 Y vio el SEÑOR que Lea era aborrecida, y abrió su matriz; pero Raquel era estéril.

32 Y concibió Lea, y dio a luz un hijo, y llamó su nombre Rubén, porque dijo: Porque vio el SEÑOR mi aflicción; ahora por tanto me amará mi marido.

33 Y concibió otra vez, y dio a luz un hijo, y dijo: Por cuanto oyó el SEÑOR que yo era aborrecida, me ha dado también éste. Y llamó su nombre Simeón.

34 Y concibió otra vez, y dio a luz un hijo, y dijo: Ahora esta vez será juntado mi marido conmigo, porque le he dado a luz tres hijos: por tanto, llamó su nombre Leví.

35 Y concibió otra vez, y dio a luz un hijo, y dijo: Esta vez alabaré al SEÑOR; por esto llamó su nombre Judá; y dejó de dar a luz.

   

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Arcana Coelestia # 3854

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3854. 'Jehovah saw' means the Lord's foresight and providence. This is clear from the meaning of 'seeing' in reference to the Lord as foresight and providence, dealt with in the next verse where Reuben is the subject, who was so named from the expression 'to see' - 'Jehovah' being the Lord, see 1343, 1736, 1793, 2156, 2329, 2921, 3023, 3035.

[2] As regards foresight and providence in general, foresight has reference more to man, providence more to the Lord. The Lord foresaw from eternity what the human race was going to be like in the future and what every member of it was going to be like, and that evil was going to increase all the time, so that at length man, of himself, would rush headlong into hell. That being so, the Lord has provided not only the means by which He makes it possible for him to be diverted from hell and led towards heaven, but also does in His providence divert and lead him all the time. The Lord also foresaw that it would be impossible for any good to take root in man except in his freedom, for that which does not take root in freedom is dispelled at the first sign of evil and of temptation. This the Lord foresaw, as well as the fact that of himself, that is, from his own freedom, man would be inclined towards the deepest hell. That being so, the Lord provided that if he would not allow himself to be led in freedom towards heaven he could still be diverted towards a milder hell; but if he would allow himself to be led in freedom towards good then he could be diverted towards heaven. From these considerations one may see what foresight is and what providence is, and that appropriate provisions are made for things that are foreseen.

[3] From this it may be seen how far someone errs who believes that the Lord has not foreseen and does not see the smallest individual thing with man, or that within the smallest individual thing He does not foresee and lead, when in fact the Lord's foresight and providence are present within the tiniest details of all the smallest individual things with him, and in details so tiny that it is impossible to comprehend in any manner of thought one in many millions of them. For every smallest fraction of a moment of a person's life entails a chain of consequences extending into eternity. Indeed every one is like a new beginning to those that follow, and so every single moment of the life both of his understanding and of his will is a new beginning. And since the Lord foresaw from eternity what man was going to be like in the future and even into eternity it is clear that providence is present in the smallest individual things, and, as has been stated, is governing him and diverting him so that he may be such, this being achieved by constant re-shaping of his freedom. But this subject will in the Lord's Divine mercy be discussed further later on.

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

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Arcana Coelestia # 9154

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9154. 'The master of the house shall be brought to God' means enquiring of good. This is clear from the meaning of 'being brought to God' as being brought forward for enquiry to be made, dealt with below in 9160; and from the meaning of 'the master of the house' as good which is enquired of. The reason why 'the master of the house' means good is that the subject is truths and factual knowledge that have been taken away from the memory, meant by 'the silver and the vessels which were delivered to someone for safe keeping but were taken away by theft', 9149, 9150. Since those truths and factual knowledge belong to good and exist in good 'the master of the house', to whom the objects belong and with whom they reside, means good. Good is called 'the master' because truths and factual knowledge belong to good as their master, and good is also called 'the house' because truths and factual knowledge exist within good as their house. For the meaning of 'the house' as good, and the fact that truths reside in that house, see 3652, where the Lord's words in Matthew are explained,

Let him who is on the roof of the house not go down to take anything out of the house. Matthew 24:17.

[2] The implications of this - that good should be enquired of regarding truths and factual knowledge that have been taken away from the memory - are that the good present with a person is that which receives all truths into itself. For good receives its specific quality from truths; and in the measure that truths have good within them and also around them they have life. This is like a fibre or like a vessel in a living creature. In the measure that the fibre has spirit 1 in it and in the measure that the vessel has blood in it they have life; and a blood vessel likewise has life in the measure that it has around itself fibres with spirit in them. A similar situation exists with truth and good. Truth without good is like a fibre without spirit, and like a vein or an artery without blood, the nature of which anyone can see, namely something devoid of life and so devoid of any use within a living creature. The situation is similar when faith is devoid of charity. Since good receives its specific quality from truths, as has been stated, good also receives its form from them; for where there is form, specific quality is present, and where there is no form no specific quality is present. Again it is like the situation with spirit and blood in a living creature. Spirit is circumscribed by its fibres and so receives form through them, while blood receives form through its vessels. From all this it is evident that truth without good has no life in it, and that good without truth possesses no specific quality, consequently that faith without charity is not faith that is alive. By faith here faith composed of truth is meant, and by charity life consisting of good.

[3] All this shows how to understand the explanation that if truths and factual knowledge have been taken away, enquiry should be made of good. That is to say, it shows that when a person is governed by good, that is, by an affection for doing good, he recollects all the truths that have entered into good, but when he turns away from good the truths disappear, for falsity arising from evil is that which takes them away as if by theft. But truths that have disappeared are recollected once again when a person comes back to an affection for good or for truth through the life he leads. Anyone who stops to reflect can recognize the truth of this from his own experience and from what takes place with others. All this makes plain what is meant by enquiring of good regarding truths and factual knowledge that have been taken away from a person's memory or mind.

Poznámky pod čarou:

1. See 4227:3.

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