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Genesis 29

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1 And Jacob lifteth up his feet, and goeth towards the land of the sons of the east;

2 and he looketh, and lo, a well in the field, and lo, there three droves of a flock crouching by it, for from that well they water the droves, and the great stone [is] on the mouth of the well.

3 (When thither have all the droves been gathered, and they have rolled the stone from off the mouth of the well, and have watered the flock, then they have turned back the stone on the mouth of the well to its place.)

4 And Jacob saith to them, `My brethren, from whence [are] ye?' and they say, `We [are] from Haran.'

5 And he saith to them, `Have ye known Laban, son of Nahor?' and they say, `We have known.'

6 And he saith to them, `Hath he peace?' and they say, `Peace; and lo, Rachel his daughter is coming with the flock.'

7 And he saith, `Lo, the day [is] still great, [it is] not time for the cattle to be gathered; water ye the flock, and go, delight yourselves.'

8 And they say, `We are not able, till that all the droves be gathered together, and they have rolled away the stone from the mouth of the well, and we have watered the flock.'

9 He is yet speaking with them, and Rachel hath come with the flock which her father hath, for she [is] shepherdess;

10 and it cometh to pass when Jacob hath seen Rachel, daughter of Laban his mother's brother, and the flock of Laban his mother's brother, that Jacob cometh nigh and rolleth the stone from off the mouth of the well, and watereth the flock of Laban his mother's brother.

11 And Jacob kisseth Rachel, and lifteth up his voice, and weepeth,

12 and Jacob declareth to Rachel that he [is] her father's brother, and that he [is] Rebekah's son, and she runneth and declareth to her father.

13 And it cometh to pass, when Laban heareth the report of Jacob his sister's son, that he runneth to meet him, and embraceth him, and kisseth him, and bringeth him in unto his house; and he recounteth to Laban all these things,

14 and Laban saith to him, `Only my bone and my flesh [art] thou;' and he dwelleth with him a month of days.

15 And Laban saith to Jacob, `Is it because thou [art] my brother that thou hast served me for nought? declare to me what [is] thy hire.'

16 And Laban hath two daughters, the name of the elder [is] Leah, and the name of the younger Rachel,

17 and the eyes of Leah [are] tender, and Rachel hath been fair of form and fair of appearance.

18 And Jacob loveth Rachel, and saith, `I serve thee seven years for Rachel thy younger daughter:'

19 and Laban saith, `It is better for me to give her to thee than to give her to another man; dwell with me;'

20 and Jacob serveth for Rachel seven years; and they are in his eyes as some days, because of his loving her.

21 And Jacob saith unto Laban, `Give up my wife, for my days have been fulfilled, and I go in unto her;'

22 and Laban gathereth all the men of the place, and maketh a banquet.

23 And it cometh to pass in the evening, that he taketh Leah, his daughter, and bringeth her in unto him, and he goeth in unto her;

24 and Laban giveth to her Zilpah, his maid-servant, to Leah his daughter, a maid-servant.

25 And it cometh to pass in the morning, that lo, it [is] Leah; and he saith unto Laban, `What [is] this thou hast done to me? for Rachel have I not served with thee? and why hast thou deceived me?'

26 And Laban saith, `It is not done so in our place, to give the younger before the first-born;

27 fulfil the week of this one, and we give to thee also this one, for the service which thou dost serve with me yet seven other years.'

28 And Jacob doth so, and fulfilleth the week of this one, and he giveth to him Rachel his daughter, to him for a wife;

29 and Laban giveth to Rachel his daughter Bilhah his maid-servant, for a maid-servant to her.

30 And he goeth in also unto Rachel, and he also loveth Rachel more than Leah; and he serveth with him yet seven other years.

31 And Jehovah seeth that Leah [is] the hated one, and He openeth her womb, and Rachel [is] barren;

32 and Leah conceiveth, and beareth a son, and calleth his name Reuben, for she said, `Because Jehovah hath looked on mine affliction; because now doth my husband love me.'

33 And she conceiveth again, and beareth a son, and saith, `Because Jehovah hath heard that I [am] the hated one, He also giveth to me even this [one];' and she calleth his name Simeon.

34 And she conceiveth again, and beareth a son, and saith, `Now [is] the time, my husband is joined unto me, because I have born to him three sons,' therefore hath [one] called his name Levi.

35 And she conceiveth again, and beareth a son, and saith this time, `I praise Jehovah;' therefore hath she called his name Judah; and she ceaseth from bearing.

   

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Arcana Coelestia # 3855

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3855. That Leah was hated. That this signifies that the affection of external truth was not so dear because it was further from the Divine, is evident from the signification of “hated,” as being what is not dear; and from the representation of Leah, as being the affection of external truth (concerning which see above). That external truths are more remote from the Divine than internal truths, may be seen from the fact that external things come forth from internal ones; for external things are images and forms composed of myriads of internal things which appear as a one; and this being the nature of external things, they are further from the Divine; for the Divine is above the inmost, or in the highest. The Lord flows from the highest into the inmosts of man, and through these into his interiors, and through these again into his externals; thus He flows in mediately, and also immediately; and as the externals are further from the Divine, they are also on this account relatively without order, nor do they suffer themselves to be reduced to such order as do the internals. The case herein is the same as it is with seeds, which are more perfect within than without, being so perfect within as to enable them to produce a whole plant, or a whole tree, in its order, together with its leaves and fruits, the external forms of which may easily suffer injury from various causes, but not so much so the internal or inmost forms of the seeds, which are in a more interior and perfect nature. The case is the same with the internals and externals of man, and therefore when man is being regenerated, he is regenerated as to the rational before he is regenerated as to the natural (n. 3493); and the regeneration of the natural is both later and more difficult, because in it are many things which are not in order and are exposed to injuries from the body and the world; and this being the case, it is said that these things are “not so dear;” but insofar as they agree with internal things, and insofar as they conduce to the life and to the sight of the internal things that are within them, and also to man’s regeneration, so far they too are dear.

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

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Arcana Coelestia # 3493

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3493. And his eyes were dim that he could not see. That this signifies when the rational desired to enlighten the natural with the Divine, is evident from the signification of “eyes,” as being the interior or rational sight (see n. 2701); and from the signification of “seeing,” as being to perceive and understand (n. 2150, 2325, 2807); hence when the eyes are said to be dim,” it signifies that there is no longer any perception, here, no perception of those things which are in the natural; and this being the signification of these words, it is signified that the rational desired to enlighten the natural with the Divine. How the case herein is may be seen from what has been said and shown before concerning the rational and natural in man when he is being regenerated, namely, that the rational is regenerated before the natural, for the reason that the rational is more interior and thus nearer to the Divine; and also because it is purer, and thus fitter to receive the Divine than is the natural; and further because the natural is to be regenerated through the rational, as may be seen above (n. 3286, 3288, 3321).

[2] When therefore the rational has been regenerated and not the natural, the former appears to itself to be dim-sighted, because there is not correspondence; for the rational has its sight from the light of heaven, and the natural has its sight from the light of the world; and unless there is correspondence, the rational can see nothing which is in the natural, all therein being to it as shade, or even as thick darkness. But when there is correspondence, then the things in the natural appear to the rational in light, because the things which are of the light of the world are then enlightened by those which are of the light of heaven, and thereupon become as it were translucent. But these things appear better from what has been before said and shown concerning correspondence (n. 2987, 2989, 2991, 2996, 3002, 3138, 3167, 3222, 3223, 3225, 3337, 3485). Hence it may in some sort be apprehended that by the words, “the eyes of Isaac were dim that he could not see,” is signified that the rational desired to enlighten the natural with the Divine, that is, to make it also Divine, for in the supreme sense the Lord is treated of; which may consequently be illustrated by what takes place with man when being regenerated, as before mentioned, for the regeneration of man is an image of the Lord’s glorification (n. 3043, 3138, 3212, 3296, 3490).

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