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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 #3688

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3688. The sister of Nebaioth, over his women to himself for a woman. That this signifies the affection of celestial truth more interiorly, is evident from the signification of “sister,” as being intellectual or rational truth (see n. 1495, 2508, 2524, 2556, 3386); from the representation of Nebaioth, as being the good which is of the spiritual church (n. 3268); from which the “sister of Nebaioth” signifies the affection of celestial truth; or what is the same thing, the affection of spiritual good; from the signification of “women,” or the “daughters of Heth,” as being the affections of truth from a ground not genuine (n. 3470, 3620-3622, 3686); and from the signification of “taking a woman,” as being to be associated and conjoined. From this it is evident that by these words, together with those immediately preceding, there is signified the conjunction of the good represented by Esau with truth from a Divine origin, thus with the affection of celestial truth more interiorly.

[2] How these things are circumstanced has indeed been already stated, but they are such as are understood with difficulty so long as the most general things of the subject are unknown. Moreover at the present day the world cares not for such things, because earthly things and not heavenly ones are the objects of its care, for the reason as they allege, that they see and know the former things, while the latter they neither see nor know. But inasmuch as the things contained in the internal sense of the Word are not merely to be disclosed, but are also to be explained, we may illustrate by an example how the case is with the truth of good that Esau represents and the good of truth that Jacob represents; and at the same time how the case is with the fact that before the man has been regenerated the good of truth is the inverse of the truth of good; but that they are afterwards conjoined; thus how the case is with all that has been said before.

[3] Let the following serve as the example: A man who is such as to be capable of being regenerated-for the Lord foresees, and since He foresees, He also provides for this-at first, like an infant child, does not yet know what works of charity toward his neighbor are, because he does not as yet know what charity is, nor what his neighbor is, and therefore as he knows from the Word that he ought to give to the poor, and that whoever gives to the poor has a reward in heaven, he does good to beggars more than to others, because he believes that they are the poor who are meant in the Word, not considering that such as beg in the streets for the most part live an impious and wicked life, despise whatever belongs to Divine worship, and surrender themselves to mere sloth and idleness. Nevertheless he who is in the first state of regeneration does good to such persons from his heart; and these good deeds are the goods of external truth from which regeneration begins; the truth of good, which is interior, flows thus into these acts, and does the work according to the knowledges in which the child is.

[4] But afterwards, when he is more enlightened, he is desirous to do good to all whom he believes to be in want and distress; but as yet hardly makes a distinction between the pious and the impious who are in this state, believing everyone to be his neighbor in the same respect and degree. But when he is further enlightened in these matters, he then makes the distinction, and renders aid only to the upright and good, knowing that to aid the wicked is to do harm to many, inasmuch as by his benefits and services he supplies the wicked with the means of injuring others. At last, when he is regenerate, he does good only to the good and pious, because he is then affected not with the person of him to whom he does good, but with the good that is in him; and inasmuch as the Lord is present in what is good and pious, he thereby through his affection for what is good testifies his love to the Lord. When the man is in this charity from the heart, he is regenerate.

[5] From this it is evident that his former state was inverse in respect to this state, inasmuch as he had believed that to be good which was not good; but still at the beginning of regeneration he must needs do that good, because his knowledge of the matter then goes no further; and because the interior good of charity could not flow into any other truth than that which was of the knowledge thereof; and it is also evident that interior good had always been present and had wrought this, but was not able to manifest itself until by knowledges the man had been successively enlightened concerning the true nature of goods and truths. From this it is in some measure evident what the good of truth is which Jacob here represents; and what the truth of good which Esau represents; and that at first these are inverse, but afterwards are conjoined.

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