Die Bibel

 

Genesis 27

Lernen

   

1 And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his elder son, and said unto him, My son. And he said unto him, Here am I.

2 And he said, Behold now, I am old, I know not the day of my death.

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison.

4 And make me savory food, such as I love, and bring it to me, that I may eat. That my soul may bless thee before I die.

5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.

6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

7 Bring me venison, and make me savory food, that I may eat, and bless thee before Jehovah before my death.

8 Now therefore, my son, obey my voice according to that which I command thee.

9 Go now to the flock, and fetch me from thence two good kids of the goats. And I will make them savory food for thy father, such as he loveth.

10 And thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.

11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man.

12 My father peradventure will feel me, and I shall seem to him as a deceiver. And I shall bring a curse upon me, and not a blessing.

13 And his mother said unto him, Upon me be thy curse, my son. Only obey my voice, and go fetch me them.

14 And he went, and fetched, and brought them to his mother. And his mother made savory food, such as his father loved.

15 And Rebekah took the goodly garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son.

16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck.

17 And she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.

18 And he came unto his father, and said, My father. And he said, Here am I. Who art thou, my son?

19 And Jacob said unto his father, I am Esau thy first-born; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because Jehovah thy God sent me good speed.

21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.

22 And Jacob went near unto Isaac his father. And he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

23 And he discerned him not, because his hands were hairy, as his brother Esau's hands. So he blessed him.

24 And he said, Art thou my very son Esau? And he said, I am.

25 And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat. And he brought him wine, and he drank.

26 And his father Isaac said unto him, Come near now, and kiss me, my son.

27 And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son Is as the smell of a field which Jehovah hath blessed.

28 And God five thee of the dew of heaven, And of the fatness of the earth, And plenty of grain and new wine.

29 Let peoples serve thee, And nations bow down to thee. Be lord over thy brethren, And let thy mother's sons bow down to thee. Cursed be every one that curseth thee, And blessed be every one that blesseth thee.

30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31 And he also made savory food, and brought it unto his father. And he said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy first-born, Esau.

33 And Isaac trembled very exceedingly, and said, Who then is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? Yea, [and] he shall be blessed.

34 When Esau heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father, Bless me, even me also, O my father.

35 And he said, Thy brother came with guile, and hath taken away thy blessing.

36 And he said, Is not he rightly name Jacob? for he hath supplanted me these two time. He took away my birthright. And, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants. And with grain and new wine have I sustained him. And what then shall I do for thee, my son?

38 And Esau said unto his father, Hast thou but one blessing, my father? Bless me, even me also, O my father. And Esau lifted up his voice, and wept.

39 And Isaac his father answered and said unto him, Behold, of the fatness of the earth shall be thy dwelling, And of the dew of heaven from above.

40 And by thy sword shalt thou live, and thou shalt serve thy brother. And it shall come to pass, when thou shalt break loose, That thou shalt shake his yoke from off thy neck.

41 And Esau hated Jacob because of the blessing wherewith his father blessed him. And Esau said in his heart, The days of mourning for my father are at hand. Then will I slay my brother Jacob.

42 And the words of Esau her elder son were told to Rebekah. And she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, [purposing] to kill thee.

43 Now therefore, my son, obey my voice. And arise, flee thou to Laban my brother to Haran.

44 And tarry with him a few days, until thy brother's fury turn away.

45 Until thy brother's anger turn away from thee, and he forget that which thou hast done to him. Then I will send, and fetch thee from thence. Why should I be bereaved of you both in one day?

46 And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good shall my life do me?

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3540

studieren Sie diesen Abschnitt

  
/ 10837  
  

3540. And the skins of the kids of the she-goats she caused to be put. That this signifies the external truths of domestic good, is evident from the signification of “skins,” as being external things (concerning which below); and from the signification of the “kids of the she-goats,” because from a home flock, as being the truths of domestic good (concerning which n. 3518, 3519, where also it appears what domestic good is, and what the truths thence derived). Every good has its own truths, and every truth has its own good, which must be conjoined together in order for them to be anything. That “skins” signify things external is because skins are the outermosts of the animal in which its interiors are terminated, in like manner as is the case with the skin or cuticles in man. This signification is derived from the representation in the other life, there being those there who belong to the province of the skin, concerning whom of the Lord’s Divine mercy something will be said when we speak concerning the Grand Man at the end of the following chapters. They are such as are only in external good and its truths. Hence the “skin” of man, and also of beasts, signifies what is external; which is also manifest from the Word, as in Jeremiah:

For the multitude of thine iniquity are thy skirts uncovered, and thy heels suffer violence. Can the Ethiopian change his skin, and the leopard his spots? Then can ye also do good that are taught to do evil (Jeremiah 13:22-23); where “skirts” are external truths; “heels,” outermost goods (that the “heel,” and “shoes,” are the lowest natural things may be seen above, n. 259, 1748); and because these truths and goods are from evil, as here said, they are compared to an “Ethiopian,” or a black, and his “skin,” and also to a “leopard” and his “spots.”

[2] In Moses:

If in pledging thou shalt have pledged thy neighbor’s garment, thou shalt restore it unto Him before the sun goes down; for that is his only covering; it is his garment for his skin wherein he shall lie down (Exodus 22:26-27).

As all the laws in the Word, even those which are civic and forensic, have a correspondence with the laws of good and truth in heaven, and were thence enacted, such is the case with this law also; otherwise it would be impossible to discover why a pledged garment should be restored before the sun went down; and why it is said that his garment is for his skin wherein he shall lie down. But from the internal sense the correspondence is manifest, being that our companions are not to be defrauded of external truths, which are the doctrinal things according to which they live, and rituals (that a “garment” signifies such truths, may be seen above, n. 297, 1073, 2576); but the “sun” is the good of love or of life which is therefrom (n. 1529, 1530, 2441, 2495); that this should not perish, is signified by the garment being restored before the sun went down; and because these external truths are the externals of the interior things, or their termination, it is said that “his garment is for his skin wherein he shall lie down.”

[3] As “skins” signified external things, it was commanded that the covering of the Tent should be of the skins of red rams, and over these the skins of badgers (Exodus 26:14); for the Tent was representative of the three heavens, thus of the celestial and spiritual things of the Lord’s kingdom. The curtains which were round about represented natural things that are external (n. 3478), which are the “skins of rams and of badgers,” and as external things are those which cover internal ones, or in other words natural things are those which cover spiritual and celestial ones, just as the body covers its soul, therefore this was commanded; and in like manner that when the camp set forward Aaron and his sons should cover the ark of the testimony with the veil of covering, and should put over this covering the skin of a badger; and that upon the table and the things which were upon it they should spread a cloth of scarlet double-dyed, and should cover it with badger’s skin as a covering; likewise that they should put the lampstand and all its vessels under a covering of badger’s skin; and should put all the vessels wherewith they ministered under a cloth of blue, and should cover them with a covering of badger’s skin (Numbers 4:5-12). Whoever thinks of the Word holily may know that Divine things are represented by all these things: by the ark, the table, the lampstand, and the vessels wherewith they ministered; also by the coverings of scarlet double-dyed and blue; and also by the coverings of badgers’ skins; and that by all these things are represented the Divine things that are within the external ones.

[4] Inasmuch as the prophets represented those who teach, and hence the teaching of good and truth from the Word (n. 2534), and Elijah the Word itself (n. 2762), in like manner John, who for this reason is called the Elias that was to come (Matthew 17:10-13); therefore in order that they might represent the Word as it is in its external form, that is, in the letter, Elijah was girded with a girdle of skin about his loins (2 Kings 1:8); and John had his raiment of camel’s hair, and a girdle of skin about his loins (Matthew 3:4). And inasmuch as the skin of man and beast signified external things, which are natural things in their relation to spiritual and celestial ones; and as in the Ancient Church it was customary to speak and write by significatives, therefore also in Job, which is a book of the Ancient Church, “skin” has the same signification, as may be seen from several passages in that book, and also from this:

I know my Redeemer, He liveth, and at the last He will arise above the dust, and afterward these shall be encompassed with my skin, and from my flesh I shall see God (Job 19:25-26).

To be “encompassed with skin” denotes by the natural, such as man has with him after death (see n. 3539); “from the flesh to see God” is to do so from what is our own, vivified (that this is “flesh” may be seen above, n. 148, 149, 780). That the book of Job is a book of the Ancient Church is evident as before said from its representative and significative style; but it is not of those books which are called the Law and the Prophets, because it has not an internal sense which treats solely of the Lord and of His kingdom; for this is the one thing that makes a book of the genuine Word.

  
/ 10837  
  

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