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Бытие 28

Lernen

   

1 И призвал Исаак Иакова и благословил его, и заповедал ему и сказал: не бери себе жены из дочерей Ханаанских;

2 встань, пойди в Месопотамию, в дом Вафуила, отца матери твоей, и возьми себе жену оттуда, из дочерей Лавана, брата матери твоей;

3 Бог же Всемогущий да благословит тебя, да расплодит тебя и да размножит тебя, и да будет от тебя множество народов,

4 и да даст тебе благословение Авраама, тебе и потомству твоему с тобою, чтобы тебе наследовать землю странствования твоего, которую Бог дал Аврааму!

5 И отпустил Исаак Иакова, и он пошел в Месопотамию к Лавану, сыну Вафуила Арамеянина, к брату Ревекки, матери Иакова и Исава.

6 Исав увидел, что Исаак благословил Иакова и благословляя послал его в Месопотамию, взять себе жену оттуда, и заповедал ему, сказав: не бери жены из дочерей Ханаанских;

7 и что Иаков послушался отца своего и матери своей и пошел в Месопотамию.

8 И увидел Исав, что дочери Ханаанские не угодны Исааку, отцу его;

9 и пошел Исав к Измаилу и взял себе жену Махалафу, дочь Измаила, сына Авраамова, сестру Наваиофову, сверх других жен своих.

10 Иаков же вышел из Вирсавии и пошел в Харран,

11 и пришел на одно место, и остался там ночевать, потому что зашло солнце. И взял один из камней того места, и положил себе изголовьем, и лег на том месте.

12 И увидел во сне: вот, лестница стоит на земле, а верх ее касается неба; и вот, Ангелы Божии восходят и нисходят по ней.

13 И вот, Господь стоит на ней и говорит: Я Господь, Бог Авраама, отца твоего, и Бог Исаака. Землю, на которой ты лежишь, Я дам тебе и потомствутвоему;

14 и будет потомство твое, как песок земной; и распространишься к морю и к востоку, и ксеверу и к полудню; и благословятся в тебе и в семени твоем все племена земные;

15 и вот Я с тобою, и сохраню тебя везде, куда ты ни пойдешь; и возвращу тебя в сию землю, ибо Я не оставлю тебя, доколе не исполню того, что Я сказал тебе.

16 Иаков пробудился от сна своего и сказал: истинно Господь присутствует на месте сем; а я не знал!

17 И убоялся и сказал: как страшно сие место! это не иное что, как дом Божий, это врата небесные.

18 И встал Иаков рано утром, и взял камень, который он положил себе изголовьем, и поставил его памятником, и возлил елей на верх его.

19 И нарек имя месту тому: Вефиль, а прежнее имя того города было: Луз.

20 И положил Иаков обет, сказав: если Бог будет со мною и сохранит меня в пути сем, в который я иду, и даст мне хлеб есть и одежду одеться,

21 и я в мире возвращусь в дом отца моего, и будет Господь моим Богом, –

22 то этот камень, который я поставил памятником, будет домом Божиим; и из всего, что Ты, Боже , даруешь мне, я дам Тебе десятую часть.

   

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Arcana Coelestia #3735

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3735. And raiment to put on. That this signifies conjunction with Divine truth, is evident from the signification of “raiment,” as being truth (n. 1073, 2576), in the present case Divine truth, because the Lord is treated of; and from the signification of “putting on,” as being to be appropriated and conjoined. The nature of the internal sense of the Word may be seen from these and all other such significatives, namely, that when bread and raiment are treated of in the sense of the letter, and also when the matter in question is expressed historically, as here—“if God will give me bread to eat, and raiment to put on,” the angels who are with the man at the time think not at all of bread, but of the good of love, and in the supreme sense of the Lord’s Divine good; neither do they think of raiment, but of truth, and in the supreme sense of the Lord’s Divine truth. Such things as are in the sense of the letter are to them merely objective representatives for thinking concerning things heavenly and Divine; for such things are the vessels which are in the ultimate of order.

[2] Thus when in a holy state a man thinks of bread, as for instance of the bread in the Holy Supper, or of the “daily bread” in the Lord’s Prayer, then the thought which the man has about bread serves the angels who are with him as an objective representative for thinking about the good of love which is from the Lord; for the angels apprehend nothing of man’s thought about bread, but instead of this have thought concerning good, for such is the correspondence. In like manner when in a holy state a man thinks about raiment, the thought of the angels is about truth; and so it is with everything else in the Word. This shows what is the nature of the conjunction of heaven and earth by the Word, namely, that a man who reads the Word in a holy manner is by such correspondence conjoined closely with heaven, and through heaven with the Lord, even although the man thinks only of those things in the Word which are in the sense of its letter. The holiness itself then present with the man comes from an influx of celestial and spiritual thoughts and affections, such as angels have.

[3] That there might be such an influx and the consequent conjunction of man with the Lord the Holy Supper was instituted by the Lord, in connection with which it is expressly said that the bread and wine are the Lord; for the Lord’s “body” signifies His Divine love, and the reciprocal love in man such as is that of the celestial angels; and the “blood” in like manner signifies His Divine love, and the reciprocal love in man, but such as is that of the spiritual angels. From this it is manifest how much of the Divine there is in everything of the Word, notwithstanding man’s ignorance as to what it is and what its quality. Yet those who when in the world have been in the life of good, after death come into the knowledges and perceptions of all these things; for then they put off earthly and worldly things, and put on heavenly ones; and in like manner are in a spiritual and celestial idea like that of the angels.

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

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Arcana Coelestia #1201

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1201. That “Zidon” signifies exterior knowledges of spiritual things, is evident from the fact that it is called the “first-born of Canaan;” for the firstborn of every church, in the internal sense, is faith n. 352, 367 as at here, where there is no faith, because no internal things, there are nothing but exterior knowledges of spiritual things which are in the place of faith; thus knowledges such as existed among the Jews, which are knowledges not only of the rites of external worship, but also of many things, such as doctrinals, which belong to that worship. That this is the signification of “Zidon” is also evident from the fact that Tyre and Zidon were extreme borders of Philistia, and were moreover by the sea; and therefore by “Tyre” interior knowledges are signified, and by “Zidon” exterior knowledges, that is, of spiritual things-which is also evident from the Word.

In Jeremiah:

On the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon every helper that remaineth; for Jehovah will lay waste the Philistines, the remnant of the isle of Caphtor (Jeremiah 47:4).

Here “the Philistines” denote the mere memory-knowledge of the knowledges of faith and charity; “Tyre” denotes the interior knowledges, and “Zidon” the exterior knowledges, of spiritual things.

[2] In Joel:

What are ye to Me, O Tyre and Zidon, and all the borders of Philistia? Forasmuch as ye have taken My silver and gold, and have carried into your temples My desirable good things (Joel 3:4-5).

Here “Tyre and Zidon” evidently denote knowledges, and are called “the borders of Philistia;” “silver and gold,” and “desirable good things,” are knowledges.

In Ezekiel:

The princes of the north, all of them, and every Zidonian who has gone down with the slain into the pit. When he has been made to lie in the midst of the uncircumcised, with them that are slain with the sword; Pharaoh and all his crowd (Ezekiel 32:30, 32).

“The Zidonians” here denote exterior knowledges, which without internal things are nothing but memory-knowledges and therefore they are named in connection with Pharaoh, or Egypt, by whom memory-knowledges are signified.

In Zechariah:

Hamath also shall be bordered thereon; Tyre and Zidon, because she was very wise (Zechariah 9:2).

The subject here is Damascus; “Tyre and Zidon” denote knowledges.

[3] In Ezekiel:

The inhabitants of Zidon and of Arvad were thy rowers; thy wise men, O Tyre, were in thee, they were thy pilots (Ezekiel 27:8).

Here “Tyre” denotes interior knowledges; wherefore her wise men are called “pilots;” and “Zidon” denotes exterior knowledges, and therefore her inhabitants are called “rowers;” for such is the relation of interior knowledges to exterior.

In Isaiah:

Let the inhabitants of the isle be silent, the merchant of Zidon, that passes over the sea, they have replenished thee. And in great waters the seed of Sihor, the harvest of the river was her revenue, and she was the mart of nations. Be ashamed, O Zidon, for the sea hath spoken, the stronghold of the sea, saying, I have not travailed, nor brought forth, nor have I brought up young men, nor caused virgins to grow up (Isaiah 23:2-4).

“Zidon” here denotes exterior knowledges, which, because there is nothing internal in them, are called “the seed of Sihor, the harvest of the river her revenue, the mart of the nations,” and also “the sea,” and “the stronghold of the sea;” and it is said that she doth not “travail and bring forth”—which could not be comprehended in the literal sense, but is all perfectly clear in the internal sense; as is the case with other passages in the Prophets. Because “Zidon” signifies exterior knowledges, it is said to be “a circuit about Israel,” that is, around the spiritual church (Ezekiel 28:24, 26); for exterior knowledges are like a circuit round about.

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