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Genesis 35

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1 εἶπεν δὲ ὁ θεὸς πρὸς ιακωβ ἀναστὰς ἀνάβηθι εἰς τὸν τόπον βαιθηλ καὶ οἴκει ἐκεῖ καὶ ποίησον ἐκεῖ θυσιαστήριον τῷ θεῷ τῷ ὀφθέντι σοι ἐν τῷ ἀποδιδράσκειν σε ἀπὸ προσώπου ησαυ τοῦ ἀδελφοῦ σου

2 εἶπεν δὲ ιακωβ τῷ οἴκῳ αὐτοῦ καὶ πᾶσιν τοῖς μετ' αὐτοῦ ἄρατε τοὺς θεοὺς τοὺς ἀλλοτρίους τοὺς μεθ' ὑμῶν ἐκ μέσου ὑμῶν καὶ καθαρίσασθε καὶ ἀλλάξατε τὰς στολὰς ὑμῶν

3 καὶ ἀναστάντες ἀναβῶμεν εἰς βαιθηλ καὶ ποιήσωμεν ἐκεῖ θυσιαστήριον τῷ θεῷ τῷ ἐπακούσαντί μοι ἐν ἡμέρᾳ θλίψεως ὃς ἦν μετ' ἐμοῦ καὶ διέσωσέν με ἐν τῇ ὁδῷ ᾗ ἐπορεύθην

4 καὶ ἔδωκαν τῷ ιακωβ τοὺς θεοὺς τοὺς ἀλλοτρίους οἳ ἦσαν ἐν ταῖς χερσὶν αὐτῶν καὶ τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν αὐτῶν καὶ κατέκρυψεν αὐτὰ ιακωβ ὑπὸ τὴν τερέμινθον τὴν ἐν σικιμοις καὶ ἀπώλεσεν αὐτὰ ἕως τῆς σήμερον ἡμέρας

5 καὶ ἐξῆρεν ισραηλ ἐκ σικιμων καὶ ἐγένετο φόβος θεοῦ ἐπὶ τὰς πόλεις τὰς κύκλῳ αὐτῶν καὶ οὐ κατεδίωξαν ὀπίσω τῶν υἱῶν ισραηλ

6 ἦλθεν δὲ ιακωβ εἰς λουζα ἥ ἐστιν ἐν γῇ χανααν ἥ ἐστιν βαιθηλ αὐτὸς καὶ πᾶς ὁ λαός ὃς ἦν μετ' αὐτοῦ

7 καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου βαιθηλ ἐκεῖ γὰρ ἐπεφάνη αὐτῷ ὁ θεὸς ἐν τῷ ἀποδιδράσκειν αὐτὸν ἀπὸ προσώπου ησαυ τοῦ ἀδελφοῦ αὐτοῦ

8 ἀπέθανεν δὲ δεββωρα ἡ τροφὸς ρεβεκκας κατώτερον βαιθηλ ὑπὸ τὴν βάλανον καὶ ἐκάλεσεν ιακωβ τὸ ὄνομα αὐτῆς βάλανος πένθους

9 ὤφθη δὲ ὁ θεὸς ιακωβ ἔτι ἐν λουζα ὅτε παρεγένετο ἐκ μεσοποταμίας τῆς συρίας καὶ ηὐλόγησεν αὐτὸν ὁ θεός

10 καὶ εἶπεν αὐτῷ ὁ θεός τὸ ὄνομά σου ιακωβ οὐ κληθήσεται ἔτι ιακωβ ἀλλ' ισραηλ ἔσται τὸ ὄνομά σου

11 εἶπεν δὲ αὐτῷ ὁ θεός ἐγὼ ὁ θεός σου αὐξάνου καὶ πληθύνου ἔθνη καὶ συναγωγαὶ ἐθνῶν ἔσονται ἐκ σοῦ καὶ βασιλεῖς ἐκ τῆς ὀσφύος σου ἐξελεύσονται

12 καὶ τὴν γῆν ἣν δέδωκα αβρααμ καὶ ισαακ σοὶ δέδωκα αὐτήν σοὶ ἔσται καὶ τῷ σπέρματί σου μετὰ σὲ δώσω τὴν γῆν ταύτην

13 ἀνέβη δὲ ὁ θεὸς ἀπ' αὐτοῦ ἐκ τοῦ τόπου οὗ ἐλάλησεν μετ' αὐτοῦ

14 καὶ ἔστησεν ιακωβ στήλην ἐν τῷ τόπῳ ᾧ ἐλάλησεν μετ' αὐτοῦ στήλην λιθίνην καὶ ἔσπεισεν ἐπ' αὐτὴν σπονδὴν καὶ ἐπέχεεν ἐπ' αὐτὴν ἔλαιον

15 καὶ ἐκάλεσεν ιακωβ τὸ ὄνομα τοῦ τόπου ἐν ᾧ ἐλάλησεν μετ' αὐτοῦ ἐκεῖ ὁ θεός βαιθηλ

16 ἀπάρας δὲ ιακωβ ἐκ βαιθηλ ἔπηξεν τὴν σκηνὴν αὐτοῦ ἐπέκεινα τοῦ πύργου γαδερ ἐγένετο δὲ ἡνίκα ἤγγισεν χαβραθα εἰς γῆν ἐλθεῖν εφραθα ἔτεκεν ραχηλ καὶ ἐδυστόκησεν ἐν τῷ τοκετῷ

17 ἐγένετο δὲ ἐν τῷ σκληρῶς αὐτὴν τίκτειν εἶπεν αὐτῇ ἡ μαῖα θάρσει καὶ γὰρ οὗτός σοί ἐστιν υἱός

18 ἐγένετο δὲ ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν ἀπέθνῃσκεν γάρ ἐκάλεσεν τὸ ὄνομα αὐτοῦ υἱὸς ὀδύνης μου ὁ δὲ πατὴρ ἐκάλεσεν αὐτὸν βενιαμιν

19 ἀπέθανεν δὲ ραχηλ καὶ ἐτάφη ἐν τῇ ὁδῷ εφραθα αὕτη ἐστὶν βηθλεεμ

20 καὶ ἔστησεν ιακωβ στήλην ἐπὶ τοῦ μνημείου αὐτῆς αὕτη ἐστὶν στήλη μνημείου ραχηλ ἕως τῆς σήμερον ἡμέρας

22 ἐγένετο δὲ ἡνίκα κατῴκησεν ισραηλ ἐν τῇ γῇ ἐκείνῃ ἐπορεύθη ρουβην καὶ ἐκοιμήθη μετὰ βαλλας τῆς παλλακῆς τοῦ πατρὸς αὐτοῦ καὶ ἤκουσεν ισραηλ καὶ πονηρὸν ἐφάνη ἐναντίον αὐτοῦ ἦσαν δὲ οἱ υἱοὶ ιακωβ δώδεκα

23 υἱοὶ λειας πρωτότοκος ιακωβ ρουβην συμεων λευι ιουδας ισσαχαρ ζαβουλων

24 υἱοὶ δὲ ραχηλ ιωσηφ καὶ βενιαμιν

25 υἱοὶ δὲ βαλλας παιδίσκης ραχηλ δαν καὶ νεφθαλι

26 υἱοὶ δὲ ζελφας παιδίσκης λειας γαδ καὶ ασηρ οὗτοι υἱοὶ ιακωβ οἳ ἐγένοντο αὐτῷ ἐν μεσοποταμίᾳ τῆς συρίας

27 ἦλθεν δὲ ιακωβ πρὸς ισαακ τὸν πατέρα αὐτοῦ εἰς μαμβρη εἰς πόλιν τοῦ πεδίου αὕτη ἐστὶν χεβρων ἐν γῇ χανααν οὗ παρῴκησεν αβρααμ καὶ ισαακ

28 ἐγένοντο δὲ αἱ ἡμέραι ισαακ ἃς ἔζησεν ἔτη ἑκατὸν ὀγδοήκοντα

29 καὶ ἐκλιπὼν ἀπέθανεν καὶ προσετέθη πρὸς τὸ γένος αὐτοῦ πρεσβύτερος καὶ πλήρης ἡμερῶν καὶ ἔθαψαν αὐτὸν ησαυ καὶ ιακωβ οἱ υἱοὶ αὐτοῦ

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4599

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4599. 'And pitched his tent beyond the tower of Eder' means more interior aspects of this. This is clear from the meaning of 'pitching a tent' as an advance in holiness, in this case towards more interior aspects - 'a tent' meaning holiness, see 414, 1102, 2145, 2152, 3312, 4391; from the meaning of 'beyond the tower' as into more interior aspects, dealt with below; and from the meaning of 'Eder' as the nature of the state, that is to say, the nature of the advance made in holiness towards more interior aspects. This tower possessed that meaning from of old, but because there is no further reference to it in the Word apart from Joshua 15:21, this cannot be proved from parallel passages in the way other names can. The reason 'beyond the tower' means towards more interior aspects is that things which are more interior are expressed as objects that are lofty and high - as mountains, hills, towers, housetops, and the like. The reason for this is that minds which form their ideas from natural objects in the world as perceived through the external senses see things of an interior nature as objects that are higher than others, 2148.

[2] That 'towers' means interior things may also be seen from other places in the Word, as in Isaiah,

My beloved had a vineyard on a very fertile hill, 1 which he surrounded [with an enclosure] and gathered out the stones, and planted it with the choicest vine, and built a tower in the midst of it. Isaiah 5:1-2.

'A vineyard' stands for the spiritual Church, 'the choicest vine' for spiritual good, 'he built a tower in the midst of it' for the interior aspects of truth. Similarly also in the Lord's parable in Matthew,

A householder planted a vineyard, and set a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants. Matthew 21:33; Mark 12:1.

[3] In Ezekiel,

The sons of Arvad, and your army, were on your walls round about, and Gammadim were in your towers; they hung their shields on your walls round about; they made perfect your beauty. Ezekiel 27:11.

This refers to Tyre, by which are meant cognitions of good and truth, or people who possess these cognitions. 'Gammadim in its tower' stands for cognitions of interior truth.

[4] In Micah,

Jehovah will reign over them in Mount Zion, from now on and for ever. And you, O tower of the flock, hill of the daughter of Zion, to you will it come, and the former kingdom will return, the kingdom of the daughter of Jerusalem. Micah 4:7-8.

This describes the Lord's celestial kingdom. 'Mount Zion' describes the inmost part of it, which is love to the Lord; 'hill of the daughter of Zion' its immediate derivative, which is mutual love, called in the spiritual sense charity towards the neighbour; 'tower of the flock' describes its interior truths of good. The existence of a spiritual-celestial kingdom from this is meant by 'the kingdom of the daughter of Jerusalem'. In David,

Mount Zion will be glad, the daughters of Judah will be exultant, because of Your judgements. Encompass Zion, and go around her; count up her towers. Psalms 48:11-12.

Here 'towers' stands for interior truths which defend the things that constitute love and charity.

[5] In Luke,

Whoever does not carry his own cross and come after Me cannot be My disciple. For who of you, when he wishes to build a tower, does not first sit down and work out the cost, whether he has the means to complete it? Or what king going to encounter another king in war does not first sit down and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? So every one of you who does not renounce all that is his own cannot be My disciple. Luke 14:27-28, 31, 33.

Anyone who is not acquainted with the internal sense of the Word can only suppose that here the Lord was using comparisons, and that the expressions 'building a tower' and 'going to war' were not used to mean anything more. He does not know that each comparison in the Word has a spiritual meaning, and is representative, and that 'building a tower' means acquiring interior truths to oneself and 'going to war' fighting from those truths. For the subject in this quotation is the temptations undergone by those who belong to the Church and are here called the Lord's disciples. Those temptations are meant by 'his own cross' which each of them has to carry; and the truth that they do not in any way conquer of themselves and from what is their own but from the Lord is meant by 'he who does not renounce all that is his own cannot be My disciple'. This is how these expressions hang together; but if the references to a tower and to war are understood to be simply comparisons without a more interior sense they do not hang together. From this one may see what light flows from the internal sense.

[6] The interiors of those who are governed by self-love and love of the world, and so the falsities from which they fight and from which they reinforce their kind of religion, are also expressed as 'towers' in the contrary sense, as in Isaiah,

The height of men (vir) will be brought low, and Jehovah alone will be exalted on that day, for the day of Jehovah Zebaoth will be against everyone that is lofty and high, and against everyone that is lifted up, and he will be humbled; and against all the cedars of Lebanon that are high and lifted up and against all the oaks of Bashan, and against all high mountains, and against all hills that are lifted up, and against every lofty tower and against every fortified wall. Isaiah 2:11-18.

Here the interior and exterior aspects of those loves are described by cedars, oaks, mountains, hills, a tower, and a wall - interior falsities being described by 'a tower'. Thus interior things are again described by objects that are 'high'. The difference however is this: People who are governed by these - by evils and falsities - believe that they themselves are high and above others, whereas those who are governed by goods and truths believe that they themselves are least and below others, Matthew 20:26-27; Mark 10:44. All the same, goods and truths are described as things that are 'high' because in heaven they are closer to the Most High, that is, to the Lord. Furthermore 'towers' is used in the Word in reference to truths, but 'mountains' to forms of good.

Fußnoten:

1. literally, on a horn of a son of oil

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