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Genesis 28

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1 Isaac called Jacob, blessed him, and commanded him, "You shall not take a wife of the daughters of Canaan.

2 Arise, go to Paddan Aram, to the house of Bethuel your mother's father. Take a wife from there from the daughters of Laban, your mother's brother.

3 May God Almighty bless you, and make you fruitful, and multiply you, that you may be a company of peoples,

4 and give you the blessing of Abraham, to you, and to your seed with you, that you may inherit the land where you travel, which God gave to Abraham."

5 Isaac sent Jacob away. He went to Paddan Aram to Laban, son of Bethuel the Syrian, Rebekah's brother, Jacob's and Esau's mother.

6 Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan Aram, to take him a wife from there, and that as he blessed him he gave him a command, saying, "You shall not take a wife of the daughters of Canaan,"

7 and that Jacob obeyed his father and his mother, and was gone to Paddan Aram.

8 Esau saw that the daughters of Canaan didn't please Isaac, his father.

9 Esau went to Ishmael, and took, besides the wives that he had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebaioth, to be his wife.

10 Jacob went out from Beersheba, and went toward Haran.

11 He came to a certain place, and stayed there all night, because the sun had set. He took one of the stones of the place, and put it under his head, and lay down in that place to sleep.

12 He dreamed. Behold, a stairway set upon the earth, and its top reached to heaven. Behold, the angels of God ascending and descending on it.

13 Behold, Yahweh stood above it, and said, "I am Yahweh, the God of Abraham your father, and the God of Isaac. The land whereon you lie, to you will I give it, and to your seed.

14 Your seed will be as the dust of the earth, and you will spread abroad to the west, and to the east, and to the north, and to the south. In you and in your seed will all the families of the earth be blessed.

15 Behold, I am with you, and will keep you, wherever you go, and will bring you again into this land. For I will not leave you, until I have done that which I have spoken of to you."

16 Jacob awakened out of his sleep, and he said, "Surely Yahweh is in this place, and I didn't know it."

17 He was afraid, and said, "How dreadful is this place! This is none other than God's house, and this is the gate of heaven."

18 Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil on its top.

19 He called the name of that place Bethel, but the name of the city was Luz at the first.

20 Jacob vowed a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to put on,

21 so that I come again to my father's house in peace, and Yahweh will be my God,

22 then this stone, which I have set up for a pillar, will be God's house. Of all that you will give me I will surely give the tenth to you."

   

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Arcana Coelestia #3721

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3721. And this is the gate of heaven. That this signifies the ultimate wherein order closes, through which ultimate there is apparently as it were an entrance from nature, is evident from the signification of “gate” as being that through which there is going out and coming in. That this signifies the ultimate in which order closes, is because the natural which is represented by Jacob is treated of. (What is meant by “gate,” is evident from what was said and shown above, n. 2851, 3187; and that the natural is the ultimate of order is evident from what has been adduced, n. 775, 2181, 2987-3002, 3020, 3147, 3167, 3483, 3489, 3513, 3570, 3576, 3671.) That through this ultimate there is apparently as it were an entrance from nature, is because it is the natural mind in man through which the things of heaven (that is, of the Lord) flow and descend into nature; and through the same mind the things of nature ascend (n. 3702); but that the entrance is only apparently from nature through the natural mind into things interior, may be seen from what has been frequently stated and shown above.

[2] It appears to man that the objects of the world enter through his bodily or external senses, and affect the interiors; and thus that there is an entrance from the ultimate of order into what is within; but that this is a mere appearance and fallacy is manifest from the general rule that posterior things cannot flow into prior; or what is the same, lower things into higher; or what is the same, exterior things into interior; or what is still the same, the things which are of the world and of nature into those which are of heaven and of spirit; for the former are of a grosser nature, and the latter of a purer one; and those grosser things which are of the external or natural man come forth and subsist from those which are of the internal or rational man; and they cannot affect the purer things, but are affected by the purer things. How the case is with this influx, inasmuch as the very appearance and fallacy persuade altogether contrary to it, will of the Lord’s Divine mercy be told hereafter when treating on the subject of influx. From this then it is said that through the ultimate in which order closes, there is apparently as it were an entrance from nature.

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