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synty 28

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1 Silloin Iisak kutsui Jaakobin ja siunasi hänet; hän käski häntä ja sanoi hänelle: "Älä ota vaimoksesi ketään Kanaanin tyttäristä,

2 vaan nouse ja mene Mesopotamiaan, isoisäsi Betuelin kotiin, ja ota sieltä itsellesi vaimo enosi Laabanin tyttäristä.

3 Ja Jumala, Kaikkivaltias, siunatkoon sinua ja antakoon sinun tulla hedelmälliseksi ja lisääntyä, niin että sinusta tulee suuri kansojen joukko.

4 Ja hän suokoon sinulle Aabrahamin siunauksen, sinulle ynnä sinun jälkeläisillesi, että saisit omaksesi maan, jossa sinä muukalaisena asut ja jonka Jumala on antanut Aabrahamille."

5 Niin Iisak lähetti Jaakobin matkalle, ja hän lähti Mesopotamiaan Laabanin luo, joka oli aramilaisen Betuelin poika ja Rebekan, Jaakobin ja Eesaun äidin, veli.

6 Kun Eesau näki, että Iisak oli siunannut Jaakobin ja lähettänyt hänet Mesopotamiaan ottamaan sieltä itselleen vaimoa-sillä hän oli siunannut hänet, käskenyt häntä ja sanonut: "Älä ota vaimoa Kanaanin tyttäristä" -

7 ja että Jaakob oli totellut isäänsä ja äitiänsä ja lähtenyt Mesopotamiaan,

8 silloin hän huomasi, että Kanaanin tyttäret olivat hänen isälleen Iisakille vastenmieliset;

9 ja niin Eesau meni Ismaelin luo ja otti Mahalatin, Aabrahamin pojan Ismaelin tyttären, Nebajotin sisaren, vaimokseen entisten lisäksi.

10 Niin Jaakob lähti Beersebasta mennäksensä Harraniin.

11 Ja hän osui erääseen paikkaan, johon yöpyi, sillä aurinko oli laskenut; ja hän otti sen paikan kivistä yhden, pani sen päänsä alaiseksi ja asettui nukkumaan siihen paikkaan.

12 Niin hän näki unta, ja katso, maan päälle oli asetettu tikapuut, joiden pää ulottui taivaaseen, ja katso, Jumalan enkelit kulkivat niitä myöten ylös ja alas.

13 Ja katso, Herra seisoi hänen edessään ja sanoi: "Minä olen Herra, sinun Isäsi Aabrahamin Jumala ja Iisakin Jumala. Tämän maan, jonka päällä sinä makaat, minä annan sinulle ja sinun jälkeläisillesi.

14 Ja sinun jälkeläistesi paljous on oleva kuin maan tomu, ja sinä leviät länteen ja itään, pohjoiseen ja etelään, ja sinussa ja sinun siemenessäsi tulevat siunatuiksi kaikki sukukunnat maan päällä.

15 Ja katso, minä olen sinun kanssasi ja varjelen sinua, missä ikinä kuljet, ja saatan sinut takaisin tähän maahan; sillä minä en jätä sinua, ennenkuin olen toteuttanut sen, minkä minä olen sinulle puhunut."

16 Silloin Jaakob heräsi unestansa ja sanoi: "Herra on totisesti tässä paikassa, enkä minä sitä tiennyt".

17 Ja pelko valtasi hänet, ja hän sanoi: "Kuinka peljättävä onkaan tämä paikka! Tässä on varmasti Jumalan huone ja taivaan portti."

18 Ja Jaakob nousi varhain aamulla, otti kiven, jonka hän oli pannut päänsä alaiseksi, ja nosti sen pystyyn patsaaksi ja vuodatti öljyä sen päälle.

19 Ja hän kutsui paikan Beeteliksi; mutta ennen oli kaupungin nimenä Luus.

20 Ja Jaakob teki lupauksen, sanoen: "Jos Jumala on minun kanssani ja varjelee minut sillä tiellä, jota nyt kuljen, ja antaa minulle leipää syödäkseni ja vaatteita pukeutuakseni,

21 niin että saan palata rauhassa isäni kotiin, niin on Herra oleva minun Jumalani;

22 ja tämä kivi, jonka olen patsaaksi pystyttänyt, on oleva Jumalan huone, ja kaikesta, mitä minulle suot, minä totisesti annan sinulle kymmenykset".

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3620

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3620. I loathe my life because of the daughters of Heth. That this signifies the adjunction of natural truth from another source, is evident from the signification of “loathing one’s life,” as being no adjunction, namely, of natural truth to the truth of the rational, for when there is not adjunction, then to the rational its life appears as if it were no life, as may be seen from what was said above (n. 3493); and from the signification of the “daughters of Heth,” as being the affections of truth from what is not genuine; here, the affections of natural truth, because spoken of Jacob, by whom natural truth is represented, as before shown. (That “daughters” are affections may be seen above, n. 2362; and that “Heth” or “Hittite” is truth from what is not genuine, n. 3470.) Hence it is evident that by “I loathe my life because of the daughters of Heth,” is signified that there could be no adjunction of the natural through truth which is not from what is genuine; thus that there must be the adjunction of natural truth from another source.

The adjunction of natural truth is treated of in what follows, where mention is made of Jacob’s stay with Laban, namely, that truths from a common stock were adjoined thereto; and by the truths which the daughters of Heth represent, because they were not from that stock, no adjunction could be effected, since there was disparity and discordance; for by the sons of Heth is represented the spiritual church among the Gentiles (n. 2913, 2986), in which, as they have not the Word, the truths are not from that origin.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #3470

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3470. And he took for a woman Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. That this signifies the adjunction of natural truth from another source than from genuine truth itself, is evident from the signification of a “woman,” as being truth adjoined to good (concerning which see above, where Sarah and Rebekah are treated of, n. 1468, 1909, 2063, 2065, 2172, 2173, 2198, 2507, 2904, 3012, 3013, 3077); but the subject here treated of is natural truth adjoined to natural good; and from the representation of “Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite,” as being truth from another source than genuine truth itself. For the Hittites were among the upright Gentiles in the land of Canaan, among whom Abraham dwelt, and from whom he bought the cave of Machpelah for a sepulchre (Genesis 23); and by whom is there represented a spiritual church among the Gentiles (n. 2913, 2986); and because this church is not in truth from the Word, by the same is signified truth not from genuine truth itself. For the nation that represents a church, signifies also the truth and good such as belongs to that church; a church being a church from truth and good; so that when a church is mentioned, truth and good are understood; and when truth and good are mentioned, a church is understood.

[2] The case herein is this: Until it has been reformed, the natural good of truth is not spiritual good, that is, the good of faith and the good of charity. As just stated (n. 3469) natural good is from parents; but spiritual good is from the Lord; and therefore in order that a man may receive spiritual good, he must be regenerated; and while this is taking place there are first adjoined to him truths from another source than from genuine truth itself, which are such as do not adhere, but serve only as means for introducing genuine truths; and when these have been introduced, the truths not genuine are separated. The case herein is as it is with children, who first learn many things, even trifling ones, such as things relating to sports and the like; not that these may make them wise, but that they may prepare the way for the reception of useful things which are of wisdom; and when these have been received, the former are separated, and indeed cast away. Or as is the case with fruits, which are first filled with sour juice before they can receive sweet juice, the sour juice which is not genuine being the means of introducing the sweet, on the entrance of which the former is dispersed.

[3] Such also is the case with man’s natural when being regenerated, for natural good is such that of itself it is not willing to obey and serve rational good as a servant serves its master, but desires to command. But in order that it may be reduced to a state of compliance and service, it is harassed by states of vastation and temptation until its concupiscences decline; and then by the influx of the good of faith and of charity through the internal man from the Lord, the natural is tempered, until the good received hereditarily is by degrees extirpated, and a new good is implanted in its place, into which good the truths of faith are then insinuated, which are like new fibers inserted into the heart of man, through which fibers new juice is introduced, until a new heart has by degrees grown there.

[4] The truths which are first introduced cannot be from a genuine fountain, because evils and falsities are in the former or natural good; but they are such seeming truths, or such appearances of truths, as have a certain affinity with genuine truths, by which there is gradually given the opportunity and place for real genuine truths to insinuate themselves. Genuine good is like the blood in the arteries, or the juice in the fibers, and leads and applies truths into form. The good which is thus formed in the natural or external man is a general good, as it were woven or connected together of the particulars and singulars of spiritual good through the rational or internal man from the Lord, who alone forms and creates anew. Hence it is that in the Word the Lord is so often called the Former and Creator.

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