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1 Mose 35

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1 Und Gott sprach zu Jakob: Mache dich auf und zeuch gen Bethel und wohne daselbst; und mache daselbst einen Altar dem Gott, der dir erschien, da du flohest vor deinem Bruder Esau.

2 Da sprach Jakob zu seinem Hause und zu allen, die mit ihm waren: Tut von euch die fremden Götter, so unter euch sind, und reiniget euch und ändert eure Kleider.

3 Und lasset uns auf sein und gen Bethel ziehen, daß ich daselbst einen Altar mache dem Gott, der mich erhöret hat zur Zeit meiner Trübsal und ist mit mir gewesen auf dem Wege, den ich gezogen bin.

4 Da gaben sie ihm alle fremden Götter, die unter ihren Händen waren, und ihre Ohrenspangen; und er vergrub sie unter eine Eiche, die neben Sichem stund.

5 Und sie zogen aus. Und es kam die Furcht Gottes über die Städte, die um sie her lagen, daß sie den Söhnen Jakobs nicht nachjagten.

6 Also kam Jakob gen Lus im Lande Kanaan, die da Bethel, heißt, samt all dem Volk, das mit ihm war,

7 und bauete daselbst einen Altar und hieß die Stätte El-Bethel, darum daß ihm daselbst Gott offenbaret war, da er floh vor seinem Bruder.

8 Da starb Debora, der Rebekka Amme, und ward begraben unter Bethel, unter der Eiche; und ward, genannt die Klageiche.

9 Und Gott erschien Jakob abermal, nachdem er aus Mesopotamien kommen war, und segnete ihn

10 und sprach zu ihm: Du heißest Jakob; aber du sollst nicht mehr Jakob heißen, sondern Israel sollst du heißen. Und also man ihn Israel.

11 Und Gott sprach zu ihm: Ich bin der allmächtige Gott; sei fruchtbar und mehre dich; Völker und Völkerhaufen sollen von dir kommen, und Könige sollen aus deinen Lenden kommen.

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

13 Also fuhr Gott auf von ihm; von dem Ort, da er mit ihm geredet hatte.

14 Jakob aber richtete ein steinern Mal auf an dem Ort, da er mit ihm geredet hatte, und goß Trankopfer drauf und begoß ihn mit Öl.

15 Und Jakob hieß den Ort, da Gott mit ihm geredet hatte, Bethel.

16 Und sie zogen von Bethel. Und da noch ein Feldwegs war von Ephrath, da gebar Rahel.

17 Und es kam sie hart an über der Geburt. Da es ihr aber so sauer ward in der Geburt, sprach die Wehmutter zu ihr: Fürchte dich nicht, denn diesen Sohn wirst du auch haben.

18 Da ihr aber die Seele ausging, daß sie sterben mußte, hieß sie ihn Benoni; aber sein Vater hieß ihn Benjamin.

19 Also starb Rahel und ward begraben an dem Wege gen Ephrath, die nun heißt Bethlehem.

20 Und Jakob richtete ein Mal auf über ihrem Grabe; dasselbe ist das Grabmal Rahels bis auf diesen Tag.

21 Und Israel zog aus und richtete eine Hütte auf jenseits des Turms Eder.

22 Und es begab sich, da Israel im Lande wohnete, ging Ruben hin und schlief bei Bilha, seines Vaters Kebsweibe; und das kam vor Israel. Es hatte aber Jakob zwölf Söhne.

23 Die Söhne Leas waren diese: Ruben, der erstgeborne Sohn Jakobs, Simeon, Levi, Juda, Isaschar und Sebulon.

24 Die Söhne Rahels waren: Joseph und Benjamin.

25 Die Söhne Bilhas, Rahels Magd: Dan und Naphthali.

26 Die Söhne Silpas, Leas Magd: Gad und Asser. Das sind die Söhne Jakobs, die ihm geboren sind in Mesopotamien.

27 Und Jakob kam zu seinem Vater Isaak gen Mamre in die Hauptstadt, die da heißt Hebron, da Abraham und Isaak Fremdlinge innen gewesen sind.

28 Und Isaak ward hundertundachtzig Jahre alt.

29 Und nahm ab und starb und ward versammelt zu seinem Volk, alt und des Lebens satt. Und seine Söhne Esau und Jakob begruben ihn.

   

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Arcana Coelestia #4667

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4667. 'Jacob dwelt in the land of his father's sojournings, in the land of Canaan' means the Lord's Divine Natural, which existed in accord with and beneath Divine Rational Good. This is clear from the meaning of 'dwelling' as living, dealt with in 1293, 3384, 3613, 4451; from the representation of 'Jacob' in the highest sense as the Lord's Divine Natural, dealt with in 3305, 3509, 3525, 3544, 3576, 3599, 3775, 4009, 4234, 4286, 4538, 4570; from the representation of Isaac, to whom 'father' refers here, as the Lord's Divine Rational as regards good, dealt with in 1893, 2066, 2630, 3012, 3194, 3210; and from the meaning of 'the land of Canaan' in the highest sense as the Lord's Divine Human, dealt with in 3038, 3705. From all this one may now see that 'Jacob dwelt in the land of his father's sojournings, in the land of Canaan' means the Lord's Divine Natural living together with, or in accord with and beneath, Divine Rational Good, within the Divine Human. The fact that the Lord's Natural now had everything Divine within it has been dealt with already at Chapter 35:22-26, see 4602-4610; and the fact that the Lord's Divine Natural was joined to His Divine Rational, at verses 27-29 of that same chapter, see 4611-4619. What is said now forms a conclusion, namely that the Divine Natural led a life in accord with and beneath Divine Rational Good.

[2] The phrase 'beneath Divine Rational Good' is used because the Natural lives beneath that Good. For the Rational is higher or more internal - or prior, to use the customary expression - whereas the Natural is lower or more external, and therefore posterior. Thus the Natural is subordinate to the Rational; indeed when they accord with each other the Natural is nothing else than the general outline of the Rational, for whatever the Natural possesses does not belong to it but to the Rational, the only difference between the two being like that between particular aspects and their general outline, or like that between individual details and the form in which those details are seen as a single whole. It is well known to the learned that the end in view constitutes the whole within the cause, and the cause the whole within the effect so that the cause is the outward form given to the end, and the effect the outward form given to the cause. Consequently the effect altogether ceases to exist if you take away the cause, and the cause altogether ceases to exist if you take away the end. Also, the cause comes beneath the end, and the effect beneath the cause. The relationship between the Natural and the Rational is similar to all this.

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

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Arcana Coelestia #3576

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3576. 'And he blessed him' means conjunction thereby. This is clear from the meaning of 'being blessed' as conjunction, dealt with in 3504, 3514, 3530, 3565. From these details which refer to Esau and Jacob it becomes clear that the good of the rational joined itself inmostly to the good of the natural, and then through the good of the natural to the truth there. For 'Isaac' represents the rational as regards good, 'Rebekah' the rational as regards truth, while 'Esau' represents the good of the natural and 'Jacob' the truth of the natural. The idea that the rational as regards good, which is 'Isaac', joined itself inmostly to the good of the natural, which is 'Esau', but not to the truth of the natural, which is 'Jacob', except indirectly, is evident from the consideration that Isaac had Esau in mind when pronouncing the blessing on Jacob. At that time he was not thinking of Jacob but of Esau. When anyone pronounces a blessing he is blessing the person of whom he is thinking, not someone of whom he is not thinking. All blessing comes forth from something interior, for though pronounced with the lips it receives its life from the will and the thought of the person pronouncing it. It belongs essentially therefore to the individual to whom he wishes to impart it and of whom he is thinking. If anyone intercepts it and so makes it his own it is like something stolen which ought to be restored to the other person. The fact that Isaac, when pronouncing the blessing, was thinking of Esau and not of Jacob becomes clear from every single detail that goes before this - from verses 18-19, where Isaac said to Jacob,

Who are you, my son? And Jacob said to his father, I am Esau your firstborn.

Then from verses 21-23,

Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

And after feeling him he said, The voice is Jacob's voice, and the hands Esau's hands; and he did not recognize him.

Also from verse 24,

And he said. Are you my very son Esau? And he said, I am.

And at length, when kissing him,

He smelled the odour of his clothes.

That is to say, he smelled Esau's clothes, at which point he blessed him and said,

See, the odour of my son.

From all this it is clear that by the son whom he blessed he meant none other than Esau. This also was why when he heard from Esau that it had been Jacob,

Isaac trembled very greatly. Verse 33.

And he said, Your brother came in deceitfully. Verse 35.

The reason why Jacob retained the blessing however, according to what is said in verses 33-37, was that truth represented by 'Jacob' would from the point of view of time apparently have dominion, as shown frequently above.

[2] But once the time of reformation and regeneration is completed good itself which has been Lying hidden in the inmost parts and from there has been disposing every single thing which seemed to be a matter of truth, that is, which truth had ascribed to itself, comes to the fore and openly has dominion. And this is what Isaac's words addressed to Esau mean,

By your sword you will live, and you will serve your brother. And it will be when you have dominion over him, that you will break his yoke from above your neck, Verse 40.

The internal sense of these words is that all the time truth is joined to good, good appears to be in the lower position but will eventually be in the higher. At this point there will be a joining together of the rational with the good of the natural, and through the good of the natural with the truth. Truth will thus become the truth of good. In this case 'Esau' will consequently represent the good itself of the natural and 'Jacob' the truth of the natural, both joined to the rational. Accordingly in the highest sense they will represent the Lord's Divine Natural - 'Esau' as regards the Divine Good there and 'Jacob' as regards the Divine Truth.

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