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Genesis 27

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1 And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said to him, My son: and he said to him, Behold, here am I.

2 And he said, Behold now, I am old, I know not the day of my death:

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

4 And make me savory meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.

5 And Rebekah heard when Isaac spoke to Esau his son; and Esau went to the field to hunt for venison, and to bring it.

6 And Rebekah spoke to Jacob her son, saying, Behold, I heard thy father speak to Esau thy brother, saying,

7 Bring me venison, and make me savory meat, that I may eat, and bless thee before the LORD, before my death.

8 Now therefore, my son, obey my voice, according to that which I command thee.

9 Go now to the flock, and bring me from thence two good kids of the goats; and I will make them savory meat for thy father, such as he loveth:

10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.

11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

12 My father perhaps will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.

13 And his mother said to him, upon me be thy curse, my son; only obey my voice, and go, bring them to me.

14 And he went, and took, and brought them to his mother: and his mother made savory meat, such as his father loved.

15 And Rebekah took goodly raiment of her eldest son Esau, which was with her in the house, and put it upon Jacob her younger son:

16 And she put the skins of the kids of the goats on his hands, and on the smooth part of his neck:

17 And she gave the savory meat, and the bread which she had prepared, into the hand of her son Jacob.

18 And he came to his father, and said, My father: And he said, Here am I; who art thou, my son?

19 And Jacob said to his father, I am Esau thy first-born; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

20 And Isaac said to his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

21 And Isaac said to Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou art my very son Esau, or not.

22 And Jacob went near to Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: So he blessed him.

24 And he said, Art thou my very son Esau? And he said, I am.

25 And he said, bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he ate: and he brought him wine, and he drank.

26 And his father Isaac said to him, Come near now, and kiss me, my son.

27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:

28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

29 Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob had yet scarcely gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31 And he also had made savory meat, and brought it to his father; and said to his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

32 And Isaac his father said to him, Who art thou? And he said, I am thy son, thy first-born Esau.

33 And Isaac trembled exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.

34 And when Esau heard the words of his father, he cried with a great and exceedingly bitter cry, and said to his father, Bless me, even me also, O my father.

35 And he said, Thy brother came with subtilty, and hath taken away thy blessing.

36 And he said, Is he not rightly named Jacob? for he hath supplanted me twice: he took away my birth-right; and behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said to Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now to thee, my son?

38 And Esau said to his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

39 And Isaac his father answered, and said to him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

40 And by thy sword shalt thou live, and shalt serve thy brother: and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

41 And Esau hated Jacob, because of the blessing with which his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

42 And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said to him, Behold, thy brother Esau, as concerning thee, doth comfort himself, purposing to kill thee.

43 Now therefore, my son, obey my voice: and arise, flee thou to Laban my brother to Haran;

44 And tarry with him a few days, until thy brother's fury shall turn away;

45 Till thy brother's anger shall turn away from thee, and he shall forget that which thou hast done to him: then I will send, and bring thee from thence. Why should I be deprived also of you both in one day?

46 And Rebekah said to Isaac, I am weary of my life, because of the daughters of Heth: if Jacob shall take a wife of the daughters of Heth, such as these who are of the daughters of the land, what good will my life do me?

   

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Arcana Coelestia #3542

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3542. And upon the smooth of his neck. That this signifies that disjoining truth should not appear is evident from the predication of “smooth,” or of “smoothness” as being concerning truth (n. 3527); and from the signification of the “neck” as being that which conjoins (concerning which below); here, therefore, because the appearance was upon the smooth of his neck, the signification is that disjoining truth should not appear. How the case herein is can be seen from what was said and shown above (n. 3539), namely, that that good and those truths which flow forth from the understanding, and not at the same time from the will, are not good and not truths, however much they may so appear in the outward form; and if the will is of evil, the good and the truths disjoin instead of conjoining; but if anything of the will is of good, then they do not disjoin, but conjoin, although they are disposed in an inverted order, for by their means the man is being regenerated; and because when thus disposed they serve at first for the regeneration of man, it is said that thus disjoining truth should not appear; but more concerning these things below.

[2] The reason why the “neck” signifies that which conjoins, is that the higher things in man, which are of the head, communicate through the intervening neck with the lower things which are of his body; hence it is that both influx and communication, and consequently conjunction, are signified by this intermediate part; as may be seen still more conclusively from the correspondences of the grand man with the things of the human body, treated of at the ends of the chapters. From this comes a like signification of the “neck” in the Word, as in Isaiah:

His breath as an overflowing stream will divide even unto the neck (Isaiah 30:28); where an “overflowing stream” denotes falsity thus overflowing; “dividing even unto the neck” denotes falsity closing up and thus intercepting the communication and thus the conjunction of higher things with lower ones; which conjunction is precluded and intercepted when spiritual good and truth are not received.

[3] In Habakkuk:

Thou hast smitten the head out of the house of the wicked, laying bare the foundation even unto the neck (Hab. 3:13); where “smiting the head out of the house of the wicked” denotes destroying the principles of falsity; “laying bare the foundation even unto the neck” denotes intercepting the conjunction thereby.

In Jeremiah:

Transgressions knit together are come up upon my neck; he hath overthrown my forces; God hath given me into their hands, I am not able to rise up (Lam. 1:14);

“transgressions knit together ascending upon my neck” denote falsities ascending toward interior or rational things.

[4] Inasmuch as by the “neck” was signified this communication and conjunction, therefore by the bonds of the neck was signified interception, consequently the desolation of truth which comes forth when the spiritual things that continually flow in from the Lord are no longer admitted into the rational of man, and consequently not into his natural. This interception, or desolation, is what is represented in Jeremiah by the command that he should make unto himself bonds and yokes, and should put them upon his neck, and send them to the peoples, and should say that they were to serve Nebuchadnezzar king of Babylon; and that they who did not yield their necks under his yoke should be visited by the sword, the famine, and the pestilence; but that those who bowed down their necks should be left upon the land (Jeremiah 27:2-3, 8, 11). To “put the neck under the yoke of the king of Babylon and serve him,” signifies to be desolated as to truth, and to be vastated as to good (that it is “Babel” which vastates, may be seen above, n. 1327; and that they are vastated lest holy things should be profaned, n. 301-303vvv2, 1327, 1328, 2426, 3398, 3399, 3402); and because when the influx of good and truth is intercepted, what is evil and false is served, therefore also to “put the neck under the yoke” signifies to serve.

[5] Again in the same Prophet:

Thus saith Jehovah, Even so will I break the yoke of Nebuchadnezzar king of Babylon within two years of days from off the neck of all the nations (Jeremiah 28:11);

signifying that they should be delivered from vastation.

In Isaiah:

Shake thyself from the dust; arise, sit thee down, O Jerusalem; open the bonds of thy neck, O captive daughter of Zion (Isaiah 52:2); where “to open the bonds of the neck” signifies to admit and receive good and truth.

In Micah:

Behold against this family do I devise an evil from which ye shall not draw forth your necks, and ye shall not walk erect, for it is an evil time (Micah 2:3).

“Not to draw forth the neck from evil” is not to admit truth; “not to walk erect” is thereby not to look to higher things, that is, to those which are of heaven (n. 248).

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