Die Bibel

 

Genesis 35

Lernen

   

1 And God said to Jacob, Arise, go up to Bethel, and dwell there, and make there an altar unto the ùGod that appeared unto thee when thou fleddest from the face of Esau thy brother.

2 And Jacob said to his household, and to all that were with him, Put away the strange gods that are among you, and cleanse yourselves, and change your garments;

3 and we will arise, and go up to Bethel; and I will make there an altar to the ùGod that answered me in the day of my distress, and was with me in the way that I went.

4 And they gave to Jacob all the strange gods that were in their hand, and the rings that were in their ears, and Jacob hid them under the terebinth that [is] by Shechem.

5 And they journeyed; and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

6 And Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.

7 And he built there an altar, and called the place El-beth-el; because there God had appeared to him when he fled from the face of his brother.

8 And Deborah, Rebecca's nurse, died; and she was buried beneath Bethel, under the oak; and the name of it was called Allon-bachuth.

9 And God appeared to Jacob again after he had come from Padan-Aram, and blessed him.

10 And God said to him, Thy name is Jacob: thy name shall not henceforth be called Jacob, but Israel shall be thy name. And he called his name Israel.

11 And God said to him, I am the Almighty ùGod: be fruitful and multiply; a nation and a company of nations shall be of thee; and kings shall come out of thy loins.

12 And the land that I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give the land.

13 And God went up from him in the place where he had talked with him.

14 And Jacob set up a pillar in the place where he had talked with him, a pillar of stone, and poured on it a drink-offering, and poured oil on it.

15 And Jacob called the name of the place where God had talked with him, Beth-el.

16 And they journeyed from Bethel. And there was yet a certain distance to come to Ephrath, when Rachel travailed in childbirth; and it went hard with her in her childbearing.

17 And it came to pass when it went hard with her in her childbearing, that the midwife said to her, Fear not; for this also is a son for thee.

18 And it came to pass as her soul was departing -- for she died -- that she called his name Benoni; but his father called him Benjamin.

19 And Rachel died, and was buried on the way to Ephrath, which [is] Bethlehem.

20 And Jacob erected a pillar upon her grave: that is the pillar of Rachel's grave to [this] day.

21 And Israel journeyed, and spread his tent on the other side of Migdal-Eder.

22 And it came to pass when Israel dwelt in that land, that Reuben went and lay with Bilhah, his father's concubine; and Israel heard of it. And the sons of Jacob were twelve.

23 The sons of Leah: Reuben -- Jacob's firstborn -- and Simeon, and Levi, and Judah, and Issachar, and Zebulun.

24 The sons of Rachel: Joseph and Benjamin.

25 And the sons of Bilhah, Rachel's maidservant: Dan and Naphtali.

26 And the sons of Zilpah, Leah's maidservant: Gad and Asher. These are the sons of Jacob that were born to him in Padan-Aram.

27 And Jacob came to Isaac his father to Mamre -- to Kirjath-Arba, which is Hebron; where Abraham had sojourned, and Isaac.

28 And the days of Isaac were a hundred and eighty years.

29 And Isaac expired and died, and was gathered to his peoples, old and full of days. And his sons Esau and Jacob buried him.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4538

studieren Sie diesen Abschnitt

  
/ 10837  
  

4538. And God said unto Jacob. That this signifies the perception of natural good, such as Jacob now represents, from the Divine, is evident from the signification in the historicals of the Word of “to say,” as being to perceive (n. 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509), wherefore that “God said” denotes perception from the Divine; and from the representation of Jacob, who here in the supreme sense is the Lord as to natural good. In the preceding pages it has been shown what Jacob represents in the Word; and as he represents various things, the subject shall be briefly explained.

[2] In the supreme sense Jacob represents in general the Lord’s Divine natural. But as the Lord glorified His natural, it was different in the beginning from what it was in the progression, and at the end. Therefore Jacob represented various things, namely, in the beginning the Lord’s natural as to truth, in the progression the Lord’s natural as to the good of truth, and at the end the Lord’s natural as to good. For the Lord’s glorification proceeded from truth to the good of truth, and finally to good, as has already been frequently shown. Now as this is the end, Jacob represents the Lord as to natural good. (See what has already been shown on these points, namely, that in the supreme sense Jacob represents the Lord’s Divine natural, in the beginning as to truth, n. 3305, 3509, 3525, 3546, 3576, 3599; and in the progression, the Lord’s Divine natural as to the good of truth, n. 3659, 3669, 3677, 4234, 4273, 4337.) The reason why Jacob now represents the Lord’s Divine natural as to good, is that this is the end, as before said.

[3] This was the process when the Lord made His natural Divine, and the process is similar also when the Lord regenerates man; for it pleased the Lord to make His Human Divine in the same order as that in which He makes man new. It is for this reason that it has been repeatedly stated that man’s regeneration is an image of the Lord’s glorification (n. 3138, 3212, 3296, 3490, 4402). When the Lord makes man new He first instructs him in the truths of faith, for without the truths of faith man does not know what the Lord is, what heaven is, and what hell is, nor even that they exist; and still less does he know the innumerable things relating to the Lord, to His kingdom in heaven, and to His kingdom on earth, that is, to the church; neither does he know what and of what nature are the things opposite to these, which relate to hell.

[4] Before he has learned these things, he cannot know what good is, by which is not meant civil good and moral good, for these are learned in the world by means of laws and statutes, and by reflections upon the morals of men, and therefore the nations outside the church also know such things; but by good is meant spiritual good, which good is called in the Word charity; and this good is in general to will and do good to others for no selfish reason, but from the delight of the affection. This good is spiritual good, and to it no man can attain except by means of the truths of faith, which are taught by the Lord by means of the Word and preachings of the Word.

[5] After a man has been instructed in the truths of faith, he is gradually led by the Lord to will the truth, and also from willing to do it. This truth is called the good of truth, for the good of truth is truth in will and act; and it is called the good of truth because the truth which has been of doctrine then becomes of the life. At last, when the man perceives delight in willing good and in doing it from will, it is no longer called the good of truth, but good; for he is then regenerate, and no more wills and does good from truth, but truth from good; and the truth which he then does is also as it were good, for it derives its essence from its origin, which is good. From all this it is evident why and whence it is that Jacob in the supreme sense represents the Lord’s natural as to good. The reason why Jacob here represents this good, is that in the internal sense further progress is now treated of, namely, toward the interior things of the natural, which are “Israel” (n. 4536). No one who is being regenerated by the Lord can be led to these interior things until the truth with him has become good.

  
/ 10837  
  

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

Aus Swedenborgs Werken

 

Arcana Coelestia #3599

studieren Sie diesen Abschnitt

  
/ 10837  
  

3599. And Isaac his father answered and said unto him. That this signifies perception concerning natural good, that it would be made Divine, is evident from the signification of Isaac, as being the Lord’s Divine rational as to the Divine good therein (n. 3012, 3194, 3210); and from the signification in the historicals of the Word of “saying,” as being to perceive, which has already been frequently treated of; and from the representation of Esau, to whom he spoke, as being natural good, concerning which also much has been already said. That it should be made Divine, is evident from the blessing, now to be considered. It was said above that Esau represents the Lord’s Divine natural as to Divine good, and Jacob His Divine natural as to Divine truth; but here, that Esau represents the natural good which was to be made Divine; and in what goes before, that Jacob represented the natural truth which also was to be made Divine. How the case herein is may be seen from what was said above (n. 3494, 3576); but that it may become still clearer, a few words shall be added.

[2] The natural good which Esau first represents is the natural good of the Lord’s infancy, which was Divine from the Father, but human from the mother; and insofar as it was from the mother it was imbued with hereditary evil; and being such, it could not be at once in an order capable of receiving the Divine that was inmostly within it; but had first to be reduced into order by the Lord. The case is the same with the truth represented by Jacob; for where there is good there must be truth in order for there to be anything; all that which is of thought, even with infants, is of truth, adjoined to the will part which is of good. Wherefore after the Lord had reduced the natural as to good and as to truth in Himself into order, so that it might receive the Divine, and that thus He Himself might inflow from His Divine, and after by successive steps He had expelled all the human that was from the mother; then Esau represents the Lord’s Divine natural as to good, and Jacob His Divine natural as to truth.

[3] But Esau and Jacob represent the Divine good and Divine truth of the Lord’s Divine natural as conjoined with each other like brothers, which Divine good and Divine truth considered in themselves are nothing else than one simultaneous power for the formation and reception of actual good and truth. This actual good and truth are treated of later. From all this it is evident what great arcana are contained in the internal sense of the Word, which arcana are such that not even their most general points fall into the understanding of man; as possibly may be the case with the things just stated; and how then can the innumerable particulars relating thereto do so? Yet are they well adapted to the understanding and apprehension of the angels, who concerning these and the like things receive from the Lord heavenly ideas illustrated by representatives of ineffable loveliness and bliss; from which some conception may be formed of the nature of angelic wisdom, yet remotely, because such things are in the shade of the human understanding.

  
/ 10837  
  

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