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1 Mose 35

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1 Und Gott sprach zu Jakob: Mache dich auf, ziehe hinauf nach Bethel und wohne daselbst, und mache daselbst einen Altar dem Gott, der dir erschienen ist, als du vor deinem Bruder Esau flohest.

2 Da sprach Jakob zu seinem Hause und zu allen, die bei ihm waren: Tut die fremden Götter hinweg, die in eurer Mitte sind, und reiniget euch und wechselt eure Kleider;

3 und wir wollen uns aufmachen und nach Bethel hinaufziehen, und ich werde daselbst einen Altar machen dem Gott, der mir geantwortet hat am Tage meiner Drangsal und mit mir gewesen ist auf dem Wege, den ich gewandelt bin.

4 Und sie gaben Jakob alle fremden Götter, die in ihrer Hand, und die Ringe, die in ihren Ohren waren, und Jakob vergrub sie unter der Terebinthe, die bei Sichem ist.

5 Und sie brachen auf. Und der Schrecken Gottes kam über die Städte, die rings um sie her waren, so daß sie den Söhnen Jakobs nicht nachjagten.

6 Und Jakob kam nach Lus, welches im Lande Kanaan liegt, das ist Bethel, er und alles Volk, das bei ihm war.

7 Und er baute daselbst einen Altar und nannte den Ort El-Bethel: denn Gott hatte sich ihm daselbst geoffenbart, als er vor seinem Bruder floh.

8 Und Debora, die Amme Rebekkas, starb, und sie wurde begraben unterhalb Bethel unter der Eiche; und man gab ihr den Namen Allon Bakuth.

9 Und Gott erschien dem Jakob wiederum, als er aus Paddan-Aram kam, und segnete ihn.

10 Und Gott sprach zu ihm: Dein Name ist Jakob; dein Name soll hinfort nicht Jakob heißen, sondern Israel soll dein Name sein. Und er gab ihm den Namen Israel.

11 Und Gott sprach zu ihm: Ich bin Gott, der Allmächtige, sei fruchtbar und mehre dich; eine Nation und ein Haufe von Nationen soll aus dir werden, und Könige sollen aus deinen Lenden hervorkommen.

12 Und das Land, das ich Abraham und Isaak gegeben habe, dir will ich es geben, und deinem Samen nach dir will ich das Land geben.

13 Und Gott fuhr von ihm auf an dem Orte, wo er mit ihm geredet hatte.

14 Und Jakob richtete ein Denkmal auf an dem Orte, wo er mit ihm geredet hatte, ein Denkmal von Stein, und spendete darauf ein Trankopfer und goß Öl darauf.

15 Und Jakob gab dem Orte, woselbst Gott mit ihm geredet hatte, den Namen Bethel.

16 Und sie brachen auf von Bethel. Und es war noch eine Strecke Landes, um nach Ephrath zu kommen, da gebar Rahel, und es wurde ihr schwer bei ihrem Gebären.

17 Und es geschah, als es ihr schwer wurde bei ihrem Gebären, da sprach die Hebamme zu ihr: Fürchte dich nicht, denn auch dieser ist dir ein Sohn!

18 Und es geschah, als ihre Seele ausging (denn sie starb), da gab sie ihm den Namen Benoni; sein Vater aber nannte ihn Benjamin.

19 Und Rahel starb und wurde begraben an dem Wege nach Ephrath, das ist Bethlehem.

20 Und Jakob richtete über ihrem Grabe ein Denkmal auf, das ist das Grabmal Rahels bis auf diesen Tag.

21 Und Israel brach auf und schlug sein Zelt auf jenseit von Migdal-Heder.

22 Und es geschah, als Israel in jenem Lande wohnte, da ging Ruben hin und lag bei Bilha, dem Kebsweibe seines Vaters. Und Israel hörte es. Und der Söhne Jakobs waren zwölf.

23 Die Söhne Leas: Ruben, der Erstgeborene Jakobs, und Simeon und Levi und Juda und Issaschar und Sebulon.

24 Die Söhne Rahels: Joseph und Benjamin.

25 Die Söhne Bilhas, der Magd Rahels: Dan und Naphtali.

26 Und die Söhne Silpas, der Magd Leas: Gad und Aser. Das sind die Söhne Jakobs, welche ihm in Paddan-Aram geboren wurden.

27 Und Jakob kam zu seinem Vater Isaak nach Mamre, nach Kirjath-Arba, das ist Hebron, woselbst Abraham und Isaak als Fremdlinge geweilt hatten.

28 Und die Tage Isaaks waren hundertachtzig Jahre.

29 Und Isaak verschied und starb und wurde versammelt zu seinen Völkern, alt und der Tage satt. Und Esau und Jakob, seine Söhne, begruben ihn.

   

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Arcana Coelestia #6377

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6377. He washes his clothing in wine. That this signifies that His natural is Divine truth from His Divine good, is evident from the signification of “washing,” as being to purify (see n. 3147); from the signification of “wine,” as being the good of love toward the neighbor, and the good of faith, and in the supreme sense Divine truth from the Divine good of the Lord (of which presently); and from the signification of “clothing,” as being what is exterior, which covers what is interior (n. 5248); thus the natural, for this is exterior, and covers the rational which is interior; hence also “clothing” denotes truth, because truth is exterior, and covers good which is interior (n. 2576, 4545, 4763, 5319, 5954).

[2] That “wine” denotes love toward the neighbor and the good of faith, may be seen from what has been shown in respect to the bread and wine in the Holy Supper (n. 2165, 2177, 3464, 4581, 5915), namely, that the “bread” is the good of celestial love, and that the “wine” is the good of spiritual love. This may be seen also from the meat-offering and the drink-offering in the sacrifices, in which the “meat-offering” signified the good of love, and the “drink-offering” the good of faith, the meat-offering consisting of such things as signified the good of love, and the drink-offering of wine which signified the good of faith; moreover the very sacrifices were called “bread” (n. 2165). That a drink-offering of wine was employed in the sacrifices may be seen in Exodus 29:40; Leviticus 23:1 2, 13, 18, 19; Numbers 15:2-15; 28:6-7, 18 end; 29:1-7.

[3] That “wine” signifies love toward the neighbor and the good of faith, is plain also from Isaiah:

Everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isaiah 55:1);

everyone must know that they were not to buy wine and milk, but that which is signified by wine and milk, that is, love toward the neighbor and faith; these are given by the Lord without silver and without price.

[4] And in Hosea:

The threshing-floor and the winepress shall not feed them, and the new wine shall deceive them. Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria. They shall not pour out wine to Jehovah; and their sacrifices shall not be pleasing unto Him (Hos. 9:2-4);

here also in the internal sense are meant the good of love and the good of faith, that they ceased; the good of love is the “threshing-floor,” from the grain there and the bread that comes from it; and the good of faith is the “wine press,” the “new wine,” and the “libation of wine:” that “Ephraim shall return into Egypt” denotes that the intellectual should consult memory-knowledges with respect to the secrets of faith; “they shall eat what is unclean in Assyria” denotes that which results from the consequent reasoning. (That “Ephraim” is the intellectual of the church, may be seen, n. 5354, 6222, 6238, 6267; also that “Egypt” is memory-knowledge, n. 1164, 1165, 1186, 1462, 5702; and “Assyria” reasoning, n. 1186.) Moreover the very connection shows that there is more in the words than appears in the letter; for in the internal sense there is coherence, but not in the external; as when it is said that “the threshing-floor and the winepress shall not feed them,” and that “the new wine shall deceive them,” and presently that “Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria;” and moreover without the internal sense what could be meant by “Ephraim returning into Egypt,” and by their “eating what is unclean in Assyria?”

[5] The cessation of mutual love and of the good of faith is also described by a “winepress” and “wine” in Jeremiah:

Upon thy vintage hath the waster fallen; whence gladness was gathered, and joy from Carmel, and from the land of Moab, for I have caused wine to cease from the winepresses; he will not tread hedad 1 (Jeremiah 48:32-33).

[6] That “wine” signifies the good of mutual love and of faith, is plain also in John:

I heard a voice out of the midst of the four animals saying, Hurt not the oil and the wine (Revelation 6:6); where “oil” is the good of celestial love; and “wine,” the good of spiritual love.

[7] The like is meant by “oil and wine” in the Lord’s parable about the Samaritan, in Luke:

A certain Samaritan as he journeyed, and seeing him who had been wounded by thieves, was moved with compassion, wherefore coming to him he bound up his wounds, pouring in oil and wine (Luke 10:33-34); where “pouring in oil and wine” signifies that he performed the works of love and of charity. (That “oil” denotes the good of love may be seen above, n. 886, 3728) The like was meant by the ancients pouring oil and wine upon a pillar when they sanctified it (Genesis 35:14; n. 4581, 4582).

[8] That “wine” denotes the good of love and of faith, is plain from the Lord’s words which He said of wine when He instituted the Holy Supper:

I say to you that I will not drink henceforth of this product of the vine until that day when I shall drink it new with you in My Father’s kingdom (Matthew 26:29; Luke 22:17-18);

everyone can see that He would not drink wine there, but that there is signified the good of love and of faith, which He would give to those who are of His kingdom. The like is signified by “wine” in Isaiah 24:9, 11; Lam. 2:11-12; Hos. 14:7; Amos 9:13-14; Zech. 9:15, 17; Luke 5:37-39.

[9] As “wine” signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine truth from the Divine good of the Lord, for from this by influx the man who receives it has the good of love and of faith.

[10] As most expressions in the Word have also a contrary sense, so also has “wine,” in which sense “wine” signifies falsity from evil, as in Isaiah:

Woe unto them that rise up in the morning under the dawn, and follow strong drink; that tarry into the twilight, that wine may inflame them! Woe to the heroes to drink wine, and to men of strength to mingle strong drink! (Isaiah 5:11, 22).

Again:

These also err through wine, and through strong drink go astray; the priest and the prophet err through strong drink, they are swallowed up of wine, they go astray through strong drink; they err among the seer, they stumble in judgment (Isaiah 28:7).

The shepherds know not to understand, they all look back to their own way. Come ye, I will take wine, and we will be drunken with strong drink; and let there be, on the morrow, as on this day, a great abundance (Isaiah 56:11-12).

And further (in Jeremiah 13:12; Hos. 4:11; 7:5; Amos 2:8; Mic. 2:11 Psalms 75:8; Deuteronomy 32:33). Falsity from evil is also signified by the “cup of the wine of anger” (Jeremiah 25:15-16; Revelation 14:8, 10; 16:19); and by the “wine press of the wine of the fury of the anger of God” (Revelation 19:15); and by the “wine of whoredom” (Revelation 17:2; 18:3).

Fußnoten:

1. Hedad is supposed to have been a loud shout of rejoicing somewhat like our “Hurrah!” and therefore untranslatable. It is so treated by Swedenborg, who systematically leaves it just as it stands in the Hebrew. In explaining its meaning he says: “The ovation or rejoicing aloud of those who tread the winepress is meant by hedad” (Apocalypse Explained922:4). “By hedad is signified the end when the people were wont to rejoice aloud and utter a cry on the completion of the vintage and gathering in of the harvest” (AE 911:10).

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