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Genesis 28

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1 And Isaac called Jacob, and blessed him, and charged him, and said to him, Thou shalt not take a wife of the daughters of Canaan.

2 Arise, go to Padan-Aram, to the house of Bethuel thy mother's father, and take a wife thence of the daughters of Laban thy mother's brother.

3 And the Almighty ùGod bless thee, and make thee fruitful and multiply thee, that thou mayest become a company of peoples.

4 And may he give thee the blessing of Abraham, to thee and to thy seed with thee, in order that thou mayest possess the land of thy sojourning, which God gave to Abraham!

5 And Isaac sent away Jacob; and he went to Padan-Aram, to Laban the son of Bethuel the Syrian, the brother of Rebecca, Jacob's and Esau's mother.

6 And Esau saw that Isaac had blessed Jacob, and sent him away to Padan-Aram, to take a wife thence, blessing him, and giving him a charge saying, Thou shalt not take a wife of the daughters of Canaan;

7 and [that] Jacob had obeyed his father and his mother, and was gone to Padan-Aram.

8 And Esau saw that the daughters of Canaan were evil in the sight of Isaac his father.

9 And Esau went to Ishmael, and took, besides the wives that he had, Mahalath the daughter of Ishmael Abraham's son, the sister of Nebaioth, to be his wife.

10 And Jacob went out from Beer-sheba, and went towards Haran.

11 And he lighted on a certain place, and lodged there, because the sun had set. And he took [one] of the stones of the place, and made [it] his pillow, and lay down in that place.

12 And he dreamed, and behold, a ladder was set up on the earth, and the top of it reached to the heavens. And behold, angels of God ascended and descended upon it.

13 And behold, Jehovah stood above it. And he said, I am Jehovah, the God of Abraham, thy father, and the God of Isaac: the land on which thou liest, to thee will I give it, and to thy seed.

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and in thy seed shall all the families of the earth be blessed.

15 And behold, I am with thee, and will keep thee in all [places] to which thou goest, and will bring thee again into this land; for I will not leave thee until I have done what I have spoken to thee of.

16 And Jacob awoke from his sleep, and said, Surely Jehovah is in this place, and I knew [it] not.

17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

18 And Jacob rose early in the morning, and took the stone that he had made his pillow, and set it up [for] a pillar, and poured oil on the top of it.

19 And he called the name of that place Beth-el; but the name of that city was Luz at the first.

20 And Jacob vowed a vow, saying, If God will be with me, and keep me on this road that I go, and will give me bread to eat, and a garment to put on,

21 and I come again to my father's house in peace -- then shall Jehovah be my God.

22 And this stone, which I have set up [for] a pillar, shall be God's house; and of all that thou wilt give me I will without fail give the tenth to thee.

   

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Arcana Coelestia #3702

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3702. And behold Jehovah standing upon it. That this signifies the Lord in the highest, is evident from the fact that in the Word of the Old Testament the Lord is so often called “Jehovah” (see n. 1736, 3023, 3035); and that in the Word of the New Testament He is nowhere called “Jehovah,” but instead of Jehovah “the Lord” (n. 2921). That “standing upon it,” signifies to be in the highest, is evident without explication. The arcanum which lies concealed in the internal sense of these words, is that all goods and truths descend from the Lord, and ascend to Him; that is, that He is the first and the last; for man has been so created that the Divine things of the Lord may descend through him down to the ultimates of nature, and from the ultimates of nature may ascend to Him; so that man might be a medium that unites the Divine with the world of nature, and the world of nature with the Divine; and that thus the very ultimate of nature might live from the Divine through man as the uniting medium; which would be the case if man had lived according to Divine order.

[2] That man was so created is evident from the fact that as to his body he is a little world, for all the arcana of the world of nature are stored within him; for every hidden property there is in the ether and its modifications is stored within the eye; and every property in the air is stored within the ear; and whatever invisible thing floats and acts in the air is in the organ of smell where it is perceived; and whatever invisible thing there is in waters and other fluids is in the organ of taste; and the very changes of state are in the sense of touch everywhere in the body; besides that things still more hidden would be perceived in his interior organs if his life were in accordance with order. Hence it is evident that there would be a descent of the Divine through man into the ultimate of nature, and from the ultimate of nature there would be an ascent to the Divine, if with faith of heart, that is, with love, man would only acknowledge the Lord as his first and last end.

[3] In such a state were the most ancient people, who were celestial men; for whatever they apprehended by any sense was to them a means for thinking concerning the things of the Lord; thus concerning the Lord and His kingdom; and from this came the delight they derived from things worldly and terrestrial (see n. 1409, 2896, 2897, 2995). Moreover when they thus contemplated the lower and ultimate things of nature, these appeared before their eyes as if they were alive; for the life from which they descended was in their internal sight and perception, and the objects presented to their eyes were as images of this life; which images, although inanimate, to them were thereby animated. Such is the perception the celestial angels have regarding all things in the world; as has frequently been given me to perceive; and hence also little children have such a perception (n. 2297, 2298). From all this we can see what is the quality of those through whom the Divine things of the Lord descend down to the ultimates of nature, and from the ultimates of nature ascend to Him, and represent the Divine communication and the consequent conjunction which in the supreme sense are signified by the “angels ascending and descending on the ladder set on the earth, whose head reached unto heaven, and upon which stood Jehovah.”

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