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Genesis 28

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1 At tinawag ni Isaac si Jacob, at siya'y binasbasan, at siya'y pinagbilinan, na sinabi sa kaniya, Huwag kang magaasawa sa mga anak ng Canaan.

2 Tumindig ka, pumaroon ka sa Padan-aram, sa bahay ni Bethuel, na ama ng iyong ina, at magasawa ka roon sa mga anak ni Laban, na kapatid na lalake ng iyong ina.

3 At ikaw ay pagpalain nawa ng Dios na Makapangyarihan sa lahat, at ikaw ay palaguin, at ikaw ay paramihin, upang ikaw ay maging kapisanan ng mga bayan;

4 At ibigay nawa sa iyo ang pagpapala kay Abraham, sa iyo, at sangpu sa iyong binhi; upang iyong ariin ang lupaing iyong pinaglakbayan, na ibinigay ng Dios kay Abraham.

5 At pinapagpaalam ni Isaac si Jacob: at naparoon siya sa Padan-aram kay Laban, anak ni Bethuel na taga Siria, na kapatid ni Rebeca, na ina ni Jacob at ni Esau.

6 Nakita nga ni Esau na binasbasan ni Isaac si Jacob, at siya'y pinaparoon sa Padan-aram, upang doon magasawa; at nang siya'y basbasan ay ipinagbilin sa kaniya, na sinasabi, Huwag kang magaasawa sa mga anak ng Canaan.

7 At sumunod si Jacob sa kaniyang ama at sa kaniyang ina, at naparoon sa Padan-aram;

8 At nakita ni Esau na hindi nakalulugod ang mga anak ng Canaan kay Isaac na kaniyang ama;

9 At naparoon si Esau kay Ismael, at nagasawa kay Mahaleth, anak ni Ismael, na anak ni Abraham, na kapatid na babae ni Nabaioth, bukod pa sa mga asawang mayroon na siya.

10 At umalis si Jacob sa Beerseba at napasa dakong Haran.

11 At dumating sa isang dako, at nagparaan ng buong gabi roon, sapagka't lumubog na ang araw; at kumuha ng isa sa mga bato sa dakong yaon, at inilagay sa kaniyang ulunan, at nahiga sa dakong yaon upang matulog.

12 At nanaginip, at narito, ang isang hagdan, na ang puno ay nasa lupa, at ang dulo ay umaabot sa langit; at narito, ang mga anghel ng Dios na nagmamanhik manaog doon.

13 At, narito, ang Panginoon ay nasa kataastaasan niyaon, at nagsabi, Ako ang Panginoon, ang Dios ni Abraham na iyong ama, at ang Dios ni Isaac: ang lupang kinahihigaan mo ay ibibigay ko sa iyo at sa iyong binhi;

14 At ang iyong binhi ay magiging parang alabok sa lupa, at kakalat ka sa kalunuran, at sa silanganan, at sa hilagaan, at sa timugan at sa iyo at sa iyong binhi ay pagpapalain ang lahat ng angkan sa lupa.

15 At, narito't ako'y sumasa iyo, at iingatan kita saan ka man pumaroon, at pababalikin kita sa lupaing ito sapagka't hindi kita iiwan hanggang hindi ko magawa ang sinalita ko sa iyo.

16 At nagising si Jacob sa kaniyang panaginip, at nagsabi, Tunay na ang Panginoon ay nasa dakong ito, at hindi ko nalalaman.

17 At siya'y natakot, at kaniyang sinabi, Kakilakilabot na dako ito! ito'y hindi iba kundi bahay ng Dios, at ito ang pintuan ng langit.

18 At si Jacob ay bumangong maaga ng kinaumagahan, at kinuha ang batong kaniyang inilagay sa ulunan niya, at kaniyang itinayo na pinakaalaala, at kaniyang binuhusan ng langis sa ibabaw.

19 At ang ipinangalan niya sa dakong yaon ay Betel: datapuwa't ang pangalan ng bayan nang una ay Luz.

20 At si Jacob ay nagpanata, na sinasabi, Kung sasaakin ang Dios, at ako'y iingatan sa daang ito na aking nilalakaran, at ako'y bibigyan ng tinapay na makakain, at damit na maisusuot,

21 Na ano pa't ako'y makabalik na payapa sa bahay ng aking ama, ay ang Panginoon nga ang magiging aking Dios,

22 At ang batong ito na aking itinayo na pinakaalaala ay magiging bahay ng Dios; at sa lahat ng ibigay mo sa akin ay walang pagsalang ang ikasangpung bahagi ay ibibigay ko sa iyo.

   

Од делата на Сведенборг

 

Arcana Coelestia #3725

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3725. That he had placed for his pillows. That this signifies with which there was communication with the Divine, is evident from the signification of “pillows,” or neck supports, as being communication of a most general kind; concerning which see above (n. 3695).

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

Од делата на Сведенборг

 

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.