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Génesis 27

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1 Y aconteció que cuando Isaac envejeció, y sus ojos se oscurecieron de vista, llamó a Esaú, su hijo el mayor, y le dijo: Mi hijo. Y él respondió: Heme aquí.

2 Y él dijo: He aquí ya soy viejo, no sé el día de mi muerte.

3 Toma, pues, ahora tus armas, tu aljaba y tu arco, y sal al campo, y cógeme caza;

4 y hazme guisados, como yo amo, y tráemelo, y comeré; para que te bendiga mi alma antes que muera.

5 Y Rebeca oyó, cuando hablaba Isaac a Esaú su hijo; y se fue Esaú al campo para coger la caza que había de traer.

6 Entonces Rebeca habló a Jacob su hijo, diciendo: He aquí yo he oído a tu padre que hablaba con Esaú tu hermano, diciendo:

7 Tráeme caza, y hazme guisados, para que coma, y te bendiga delante del SEÑOR, antes que muera.

8 Ahora pues, hijo mío, escucha mi voz en lo que te mando:

9 Ve ahora al ganado, y tómame de allí dos cabritos buenas de las cabras, y yo haré de ellos guisados para tu padre, como él ama;

10 y tú los llevarás a tu padre, y comerá, para que te bendiga antes de su muerte.

11 Y Jacob dijo a Rebeca su madre: He aquí Esaú mi hermano es hombre velloso, y yo hombre sin pelos;

12 por ventura me tentará mi padre, y me tendrá por burlador, y traeré sobre mí maldición y no bendición.

13 Y su madre respondió: Hijo mío, sobre mí sea tu maldición; solamente obedece mi voz, y ve, y tómalos.

14 Entonces él fue, y los tomó, y los trajo a su madre; y su madre hizo guisados, como su padre los amaba.

15 Y tomó Rebeca los vestidos de Esaú su hijo mayor, los preciosos, que ella tenía en casa, y vistió a Jacob, su hijo menor:

16 Y le hizo vestir sobre sus manos y sobre la cerviz donde no tenía pelos, las pieles de los cabritos de las cabras;

17 y dio los guisados y pan que había aderezado, en mano de Jacob su hijo.

18 Y él fue a su padre, y dijo: padre mío; y él respondió: Heme aquí, ¿quién eres, hijo mío?

19 Y Jacob dijo a su padre: Yo soy Esaú tu primogénito; he hecho como me dijiste; levántate ahora, y come de mi caza, para que me bendiga tu alma.

20 Entonces Isaac dijo a su hijo: ¿Qué es esto, que tan presto hallaste hijo mío? Y él respondió: Porque el SEÑOR tu Dios hizo que se encontrase delante de mí.

21 E Isaac dijo a Jacob: Acércate ahora, y te palparé, hijo mío, si eres mi hijo Esaú o no.

22 Y se acercó Jacob a su padre Isaac; y él le palpó, y dijo: La voz es la voz de Jacob, mas las manos son las manos de Esaú.

23 Y no le conoció, porque sus manos eran vellosas como las manos de Esaú; y le bendijo.

24 Y dijo: ¿Eres tú mi hijo Esaú? Y él respondió: Yo soy .

25 Y dijo: Acércamela, y comeré de la caza de mi hijo, para que te bendiga mi alma; y él se la acercó, y comió; le trajo también vino, y bebió.

26 Y le dijo Isaac su padre: Acércate ahora, y bésame, hijo mío.

27 Y él se llegó, y le besó; y olió Isaac el olor de sus vestidos, y le bendijo, y dijo: Mira, el olor de mi hijo, como el olor del campo que el SEÑOR ha bendecido.

28 Dios, pues, te dé del rocío del cielo, y de las grosuras de la tierra, y abundancia de trigo y de mosto.

29 Sírvante pueblos, y naciones se inclinen a ti: Sé señor de tus hermanos, e inclínense a ti los hijos de tu madre; malditos los que te maldijeren, y benditos los que te bendijeren.

30 Y aconteció, luego que hubo Isaac acabado de bendecir a Jacob, y apenas había salido Jacob de delante de Isaac su padre, que Esaú su hermano vino de su caza.

31 E hizo él también guisados, y trajo a su padre, y le dijo: Levántese mi padre, y coma de la caza de su hijo, para que me bendiga tu alma.

32 Entonces Isaac su padre le dijo: ¿Quién eres tú? Y él dijo: Yo soy tu hijo, tu primogénito, Esaú.

33 Entonces se estremeció Isaac con grande estremecimiento, y dijo: ¿Quién es el que vino aquí, que tomó caza, y me trajo, y comí de todo antes que vinieses? Yo le bendije, y será bendito.

34 Cuando Esaú oyó las palabras de su padre, clamó con una muy grande y muy amarga exclamación, y le dijo a su padre: Bendíceme también a mí, padre mío.

35 Y él dijo: Vino tu hermano con engaño, y tomó tu bendición.

36 Y él respondió: Bien llamaron su nombre Jacob, que ya me ha engañado dos veces; me tomó mi primogenitura, y he aquí ahora ha tomado mi bendición. Y dijo: ¿No has guardado bendición para mí?

37 Isaac respondió y dijo a Esaú: He aquí yo le he puesto por señor tuyo, y le he dado por siervos a todos sus hermanos; de trigo y de vino le he fortelecido, ¿qué, pues, te haré a ti ahora, hijo mío?

38 Y Esaú respondió a su padre: ¿No tienes más que una sola bendición, padre mío? Bendíceme también a mí, padre mío. Y alzó Esaú su voz, y lloró.

39 Entonces Isaac su padre habló y le dijo: He aquí será tu habitación en grosuras de la tierra, y del rocío de los cielos de arriba;

40 y por tu espada vivirás, y a tu hermano servirás; mas habrá tiempo cuando te enseñorees, y descargues su yugo de tu cerviz.

41 Y aborreció Esaú a Jacob por la bendición con que su padre le había bendecido, y dijo en su corazón: Llegarán los días del luto de mi padre, y yo mataré a Jacob mi hermano.

42 Y fueron dichas a Rebeca las palabras de Esaú su hijo mayor; y ella envió y llamó a Jacob su hijo menor, y le dijo: He aquí, Esaú tu hermano se consuela acerca de ti con la idea de matarte.

43 Ahora pues, hijo mío, escuche mi voz: levántate, y húye a Labán mi hermano, a Harán.

44 Y mora con él algunos días, hasta que el enojo de tu hermano se mitigue.

45 Hasta que se aplaque la ira de tu hermano contra ti, y se olvide de lo que le has hecho; yo enviaré entonces, y te traeré de allá, ¿por qué seré privada de vosotros ambos en un día?

46 Y dijo Rebeca a Isaac: Fastidio tengo de mi vida, a causa de las hijas de Het. Si Jacob toma mujer de las hijas de Het, como éstas, de las hijas de esta tierra, ¿para qué quiero la vida?

   

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Arcana Coelestia #3614

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3614. Until thy brother’s wrath turn away. That this signifies until the state turns thereto; and that “until thy brother’s anger turn away from thee” signifies what is successive of the state with natural good, is evident from the signification of “wrath” and “anger,” as being states which are repugnant, as will be shown in what follows. When these states become such that they are no longer repugnant, but begin to conjoin themselves, it is then said that “wrath turns away,” and that “anger turns away;” hence it is that “until thy brother’s wrath turns away” signifies until the state turns thereto; and that “until thy brother’s anger turn away” signifies what is successive of the state with natural good. That “wrath” involves one thing, and “anger” another, may be seen from the words being in other respects alike, and that otherwise there would be an idle repetition, namely, “until thy brother’s wrath turn away” and “until thy brother’s anger turn away.” What is implied in each expression is manifest from the general explication, and also from the predication of wrath and the predication of anger; for “wrath” is predicated of truth, here of the truth of good, which is represented by Esau; whereas “anger” is predicated of this good itself.

[2] “Wrath” and “anger” are frequently mentioned in the Word, but in the internal sense they do not signify wrath and anger, but repugnance, and this for the reason that whatever is repugnant to any affection produces wrath or anger, so that in the internal sense they are only repugnances; but the repugnance of truth is called “wrath,” and the repugnance of good is called “anger;” and in the opposite sense “wrath” is the repugnance of falsity or its affection, that is, of the principles of falsity; and “anger” is the repugnance of evil or its cupidity, that is, of the love of self and the love of the world. In this sense “wrath” is properly wrath, and “anger” is anger; but when they are predicted of good and truth, “wrath” and “anger” are zeal; which zeal, because in external form it appears like wrath and anger, therefore in the sense of the letter is also so called.

[3] That in the internal sense “wrath” and “anger” are merely repugnances, may be seen from the following passages in the Word.

In Isaiah:

Jehovah hath heat against all the nations, and wrath against all their army (Isaiah 34:2).

The “heat of Jehovah against the nations” denotes repugnance against evil (that “nations” are evils, see above, n. 1259-1260, 1849, 1868, 2588); “wrath against all their army” denotes repugnance against the derivative falsities (that the “stars,” which are called the “army of the heavens,” are knowledges, and thus truths and in the opposite sense falsities, may be seen above, n. 1128,, 1808, 2120, 2495, 2849). Again:

Who gave Jacob for a prey, and Israel to the spoilers? Did not Jehovah? He against whom we have sinned? Therefore He poured upon him the wrath, of His anger (Isaiah 42:24-25).

The “wrath, of anger” denotes repugnance against the falsity of evil; “Jacob,” those who are in evil; and “Israel,” those who are in falsity.

[4] Again:

I have trodden the winepress alone; and of the peoples there was no man with Me; and I have trodden them in Mine anger, and destroyed them in My wrath; and I trampled the peoples in Mine anger, and made them drunk in My wrath (Isaiah 63:3, 6); where the Lord is treated of and his victories in temptations; to “tread and trample in anger” denotes victories over evils; and to “destroy and make drunk in wrath,” victories over falsities; to “trample upon,” in the Word, is predicated of evil; and to “make drunken,” of falsity.

In Jeremiah:

Thus saith the Lord Jehovih, Behold, Mine anger and My wrath shall be poured out upon this place, upon man, and upon beast, and upon the tree of the field, and upon the fruit of the ground; and it shall burn and shall not be quenched (Jeremiah 7:20); where mention is made of both “anger” and “wrath,” because both evil and falsity are treated of.

[5] It is usual with the Prophets in speaking of evil to speak also of falsity, as in speaking of good to speak also of truth, and this because of the heavenly marriage, which is the marriage of good and truth, in everything of the Word (see n. 683, 793, 801, 2173, 2516, 2712); hence also both “anger” and “wrath” are mentioned; otherwise one term would have been sufficient. In the same prophet:

I myself will fight with you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great heat; and I will smite the inhabitants of this city, both man and beast (Jeremiah 21:5-6).

Here in like manner “anger” is predicated of the punishment of evil, and “wrath” of the punishment of falsity, and “heat” of the punishment of both; “anger” and “wrath,” because they denote repugnance, also denote punishment; for things which are repugnant come into collision, and then evil and falsity are punished; for in evil there is repugnance to good, and in falsity there is repugnance to truth; and because there is repugnance, there is also collision; that from this comes punishment may be seen above (n. 696, 967).

[6] In Ezekiel:

Thus shall Mine anger be consummated, and I will make My wrath to rest upon them, and I will comfort Myself, and they shall know that I Jehovah have spoken in My zeal when I have consummated My wrath upon them, when I shall do judgments in thee in anger and in wrath and in the reproofs of wrath (Ezekiel 5:13, 15); where also “anger” denotes the punishment of evil; “wrath,” the punishment of falsity, from its repugnance and consequent attack.

In Moses:

It shall not please Jehovah to pardon him, because then the anger of Jehovah and his zeal shall smoke against that man. And Jehovah shall separate him unto evil out of all the tribes of Israel. The whole land thereof shall be brimstone and salt, and a burning; it shall not be sown, and shall not bud, neither shall therein any herb come up; like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which Jehovah overthrew in His anger and in His wrath; and all the nations shall say, Wherefore hath Jehovah done thus unto this land? What meaneth the heat of this great anger? (Deuteronomy 29:20-24).

Inasmuch as “Sodom” denotes evil, and “Gomorrah” the derivative falsity (n. 2220, 2246, 2322), and the nation of which Moses here speaks is compared thereto in respect to evil and falsity, therefore “anger” is spoken of in respect to evil, and “wrath” in respect to falsity, and “heat of anger” in respect to both. That such things are attributed to Jehovah or the Lord is according to the appearance, because it so appears to man when he runs into evil and the evil punishes him (see n. 245, 592, 696, 1093, 1683, 1874, 2395, 2447, 3235, 3605).

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

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Arcana Coelestia #1808

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1808. And number the stars. That this signifies a representation of what is good and true in a mental view of the constellations, is evident from what has just been said; and also from the representation and signification of “the stars,” as being things good and true. The “stars” are frequently mentioned in the Word, and everywhere they signify things good and true, and also, in the contrary sense, things evil and false; or what is the same, they signify angels or societies of angels, and also in the contrary sense evil spirits and their associations. When they signify angels or societies of angels, they are then fixed stars; but when evil spirits and their associations, they are wandering stars, as I have very frequently seen.

[2] That all things in the skies and on the earth are representative of celestial and spiritual things, has been evidenced by this plain indication, that things similar to those which appear before the eyes in the sky and on the earth, are also presented to view in the world of spirits, and this as plainly as in clear day; and there they are nothing but representatives. For instance, when the starry heaven appears, and the stars therein are fixed, it is instantly known that they signify things good and true; and when the stars appear wandering, it is instantly known that they signify things evil and false. From the very glow and sparkle of the stars it may also be known of what kind they are; besides numberless other things. Hence, if one is willing to think wisely, he may know what is the origin of all things on the earth, namely, that it is the Lord; and the reason why they come forth on the earth not ideally but actually, is that all things, both celestial and spiritual, which are from the Lord, are living and essential, or as they are called substantial, and therefore they come forth into actual existence in ultimate nature (see n. 1632).

[3] That the stars represent and signify things good and true, may be seen from the following passages in the Word.

In Isaiah:

The stars of the heavens and the constellations thereof shine not with their light; the sun has been darkened in his going forth, and the moon doth not cause her light to shine; and I will visit evil upon the world, and their iniquity upon the wicked (Isaiah 13:10-11); where the day of visitation is treated of. Everyone can see that by “the stars” and “constellations” here are not meant the stars and constellations, but things true and good; and by “the sun,” love; and by “the moon,” faith; for the evils and falsities which cause darkness are treated of.

[4] In Ezekiel:

When I shall extinguish thee I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light I will make black over thee, and will set darkness upon thy land (Ezekiel 32:7-8),

where the meaning is similar.

In Joel:

The earth quaked before Him, the heavens trembled, the sun and the moon were blackened, and the stars withdrew their shining (Joel 2:10; 3:15),

where the meaning is similar.

In David:

Praise Jehovah, sun and moon; praise Him, all ye stars of light; praise Him, ye heavens of heavens (Psalms 148:3-4),

meaning the same.

[5] That by the “stars” are not meant the stars, but things good and true, or what is the same, those who are in things good and true, as the angels are, is plainly said in John:

I saw the Son of man; and He had in His right hand seven stars. The mystery of the seven stars which thou sawest upon My right hand, and the seven candlesticks: the seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest are the seven churches (Revelation 1:13, 16, 20).

[6] Again:

The fourth angel sounded, so that the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day shone not for the third part of it, and the night in like manner (Revelation 8:12),

where it is clearly evident that what is good and true was darkened.

In Daniel:

There came forth a little horn, which grew exceedingly toward the south and toward the east and toward adornment [decus]; and it grew even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them (Daniel 8:9-10),

which words plainly show that “the army of the heavens” and “the stars” are things good and true, which were trampled upon.

[7] From these passages may be seen what is meant by the words of the Lord in Matthew:

In the consummation of the age, immediately after the affliction of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matthew 24:29).

And in Luke:

There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations in despair, the sea and the waves roaring (Luke 21:25); where by “the sun” the sun is not meant at all, nor by “the moon” the moon, nor by “the stars” the stars, nor by “the sea” the sea; but the things which they represent, namely, by “the sun” the celestial things of love, by “the moon” the spiritual things, by “the stars” things good and true, that is, the knowledges of what is good and true, which are thus darkened near the consummation of the age, when there is no faith, that is, no charity.

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