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Genesis 28

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1 And Isaac calleth unto Jacob, and blesseth him, and commandeth him, and saith to him, `Thou dost not take a wife of the daughters of Caanan;

2 rise, go to Padan-Aram, to the house of Bethuel, thy mother's father, and take for thyself from thence a wife, of the daughters of Laban, thy mother's brother;

3 and God Almighty doth bless thee, and make thee fruitful, and multiply thee, and thou hast become an assembly of peoples;

4 and He doth give to thee the blessing of Abraham, to thee and to thy seed with thee, to cause thee to possess the land of thy sojournings, which God gave to Abraham.'

5 And Isaac sendeth away Jacob, and he goeth to Padan-Aram, unto Laban, son of Bethuel the Aramaean, brother of Rebekah, mother of Jacob and Esau.

6 And Esau seeth that Isaac hath blessed Jacob, and hath sent him to Padan-Aram to take to himself from thence a wife -- in his blessing him that he layeth a charge upon him, saying, Thou dost not take a wife from the daughters of Canaan --

7 that Jacob hearkeneth unto his father and unto his mother, and goeth to Padan-Aram --

8 and Esau seeth that the daughters of Canaan are evil in the eyes of Isaac his father,

9 and Esau goeth unto Ishmael, and taketh Mahalath, daughter of Ishmael, Abraham's son, sister of Nebajoth, unto his wives, to himself, for a wife.

10 And Jacob goeth out from Beer-Sheba, and goeth toward Haran,

11 and he toucheth at a [certain] place, and lodgeth there, for the sun hath gone in, and he taketh of the stones of the place, and maketh [them] his pillows, and lieth down in that place.

12 And he dreameth, and lo, a ladder set up on the earth, and its head is touching the heavens; and lo, messengers of God are going up and coming down by it;

13 and lo, Jehovah is standing upon it, and He saith, `I [am] Jehovah, God of Abraham thy father, and God of Isaac; the land on which thou art lying, to thee I give it, and to thy seed;

14 and thy seed hath been as the dust of the land, and thou hast broken forth westward, and eastward, and northward, and southward, and all families of the ground have been blessed in thee and in thy seed.

15 `And lo, I [am] with thee, and have kept thee whithersoever thou goest, and have caused thee to turn back unto this ground; for I leave thee not till that I have surely done that which I have spoken to thee.'

16 And Jacob awaketh out of his sleep, and saith, `Surely Jehovah is in this place, and I knew not;'

17 and he feareth, and saith, `How fearful [is] this place; this is nothing but a house of God, and this a gate of the heavens.'

18 And Jacob riseth early in the morning, and taketh the stone which he hath made his pillows, and maketh it a standing pillar, and poureth oil upon its top,

19 and he calleth the name of that place Bethel, [house of God,] and yet, Luz [is] the name of the city at the first.

20 And Jacob voweth a vow, saying, `Seeing God is with me, and hath kept me in this way which I am going, and hath given to me bread to eat, and a garment to put on --

21 when I have turned back in peace unto the house of my father, and Jehovah hath become my God,

22 then this stone which I have made a standing pillar is a house of God, and all that Thou dost give to me -- tithing I tithe to Thee.'

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3712

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3712. 'And will bring you back to this ground' means conjunction with doctrine that is Divine. This is clear from the meaning of 'bringing back' as joining together once again, and from the meaning of 'the ground' as the doctrine of good and truth within the natural man, dealt with in 268, 566, 990, in this case Divine doctrine since Jacob's sojourning with Laban represents the intervening means through which the Lord made Divine the Natural, and Jacob's being brought back or resumed to the land of Canaan represents the end of the intervening means, that is to say, when He had made the Natural Divine. Accordingly 'I will bring you back to this ground' means conjunction with Divine doctrine. Divine doctrine is Divine Truth, and Divine Truth is the Word of the Lord in its entirety. Divine doctrine itself constitutes the Word in the highest sense, in which the only subject is the Lord. As a consequence Divine doctrine also constitutes the Word in the internal sense, in which the Lord's kingdom in heaven and on earth is the subject.

[2] Divine doctrine constitutes in addition the Word in the literal sense, in which things in the world and on earth are the subject. Now because the literal sense contains the internal sense, and this in turn contains the highest sense, and because the literal corresponds entirely by means of representatives and meaningful signs, doctrine drawn from that sense too is therefore Divine. Since 'Jacob' represents the Lord's Divine Natural he also represents the literal sense of the Word, for as is well known the Lord is the Word, that is, Divine Truth in its entirety. The natural degree of the Word does not present itself as anything other than the literal sense of the Word, for in relation to the other senses the literal is the cloud, see the Preface to Chapter 18. The rational degree of the Word however, that is, the interior spiritual degree of it, presents itself as its internal sense; and insomuch as the Lord is the Word it may be said that this sense is represented by 'Isaac'. But the highest sense is represented by 'Abraham'. This shows what conjunction with Divine doctrine is where the Lord's Divine Natural which is represented by 'Jacob' is concerned. These distinct degrees of truth do not however exist in the same way within the Lord because everything in Him is Divine Good, not Divine Truth, still less Divine Natural Truth. Divine Truth is the manifestation of Divine Good to angels in heaven and to men on earth. Though only the manifestation it is nonetheless Divine Truth because it flows from Divine Good, even as light is a manifestation of the sun because it flows from the sun, see 3704.

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