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1 Mose 30

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1 Da Rahel sah, daß sie dem Jakob kein Kind gebar, beneidete sie ihre Schwester und sprach zu Jakob: Schaffe mir Kinder, wo nicht, so sterbe ich.

2 Jakob aber ward sehr zornig auf Rahel und sprach: Bin ich doch nicht Gott, der dir deines Leibes Frucht nicht geben will.

3 Sie aber sprach: Siehe, da ist meine Magd Bilha; gehe zu ihr, daß sie auf meinen Schoß gebäre und ich doch durch sie aufgebaut werde.

4 Und sie gab ihm also Bilha, ihre Magd, zum Weibe, und Jakob ging zu ihr.

5 Also ward Bilha schwanger und gebar Jakob einen Sohn.

6 Da sprach Rahel: Gott hat meine Sache gerichtet und meine Stimme erhört und mir einen Sohn gegeben. Darum hieß sie ihn Dan.

7 Abermals ward Bilha, Rahels Magd, schwanger und gebar Jakob den andern Sohn.

8 Da sprach Rahel: Gott hat es gewandt mit mir und meiner Schwester, und ich werde es ihr zuvortun. Und hieß ihn Naphthali.

9 Da nun Lea sah, daß sie aufgehört hatte zu gebären, nahm sie ihre Magd Silpa und gab sie Jakob zum Weibe.

10 Also gebar Silpa, Leas Magd, Jakob einen Sohn.

11 Da sprach Lea: Rüstig! Und hieß ihn Gad.

12 Darnach gebar Silpa, Leas Magd, Jakob den andern Sohn.

13 Da sprach Lea: Wohl mir! denn mich werden selig preisen die Töchter. Und hieß ihn Asser.

14 Ruben ging aus zur Zeit der Weizenernte und fand Liebesäpfel auf dem Felde und brachte sie heim seiner Mutter Lea. Da sprach Rahel zu Lea: Gib mir von den Liebesäpfeln deines Sohnes einen Teil.

15 Sie antwortete: Hast du nicht genug, daß du mir meinen Mann genommen hast, und willst auch die Liebesäpfel meines Sohnes nehmen? Rahel sprach: Wohlan, laß ihn diese Nacht bei dir schlafen um die Liebesäpfel deines Sohnes.

16 Da nun Jakob des Abends vom Felde kam, ging ihm Lea hinaus entgegen und sprach: Zu mir sollst du kommen; denn ich habe dich erkauft um die Liebesäpfel meines Sohnes. Und er schlief die Nacht bei ihr.

17 Und Gott erhörte Lea, und sie ward schwanger und gebar Jakob den fünften Sohn

18 und sprach Gott hat mir gelohnt, daß ich meine Magd meinem Manne gegeben habe. Und hieß ihn Isaschar.

19 Abermals ward Lea schwanger und gebar Jakob den sechsten Sohn,

20 und sprach: Gott hat mich wohl beraten; nun wird mein Mann doch bei mir wohnen, denn ich habe ihm sechs Söhne geboren. Und hieß ihn Sebulon.

21 Darnach gebar sie eine Tochter, die hieß sie Dina.

22 Gott gedachte aber an Rahel und erhörte sie und machte sie fruchtbar.

23 Da ward sie schwanger und gebar einen Sohn und sprach: Gott hat meine Schmach von mir genommen.

24 Und hieß ihn Joseph und sprach: Der HERR wolle mir noch einen Sohn dazugeben!

25 Da nun Rahel den Joseph geboren hatte, sprach Jakob zu Laban: Laß mich ziehen und reisen an meinen Ort in mein Land.

26 Gib mir meine Weiber und meine Kinder um die ich dir gedient habe, daß ich ziehe; denn du weißt, wie ich dir gedient habe.

27 Laban sprach zu ihm: Laß mich Gnade vor deinen Augen finden. Ich spüre, daß mich der HERR segnet um deinetwillen;

28 bestimme den Lohn, den ich dir geben soll.

29 Er aber sprach zu ihm: Du weißt, wie ich dir gedient habe und was du für Vieh hast unter mir.

30 Du hattest wenig, ehe ich her kam, nun aber ist's ausgebreitet in die Menge, und der HERR hat dich gesegnet durch meinen Fuß. Und nun, wann soll ich auch mein Haus versorgen?

31 Er aber sprach: Was soll ich dir denn geben? Jakob sprach: Du sollst mir nichts geben; sondern so du mir tun willst, was ich sage, so will ich wiederum weiden und hüten deine Schafe.

32 Ich will heute durch alle deine Herden gehen und aussondern alle gefleckten und bunten Schafe und alle schwarzen Schafe und die bunten und gefleckten Ziegen. Was nun bunt und gefleckt fallen wird, das soll mein Lohn sein.

33 So wird meine Gerechtigkeit zeugen heute oder morgen, wenn es kommt, daß ich meinen Lohn von dir nehmen soll; also daß, was nicht gefleckt oder bunt unter den Ziegen und nicht schwarz sein wird unter den Lämmern, das sei ein Diebstahl bei mir.

34 Da sprach Laban: Siehe da, es sei, wie du gesagt hast.

35 Und sonderte des Tages die sprenkligen und bunten Böcke und alle gefleckten und bunten Ziegen, wo nur was Weißes daran war, und alles, was schwarz war unter den Lämmern, und tat's unter die Hand seiner Kinder

36 und machte Raum drei Tagereisen weit zwischen sich und Jakob. Also weidete Jakob die übrigen Herden Labans.

37 Jakob aber nahm Stäbe von grünen Pappelbäumen, Haseln und Kastanien und schälte weiße Streifen daran, daß an den Stäben das Weiß bloß ward,

38 und legte die Stäbe, die er geschält hatte, in die Tränkrinnen vor die Herden, die kommen mußten, zu trinken, daß sie da empfangen sollten, wenn sie zu trinken kämen.

39 Also empfingen die Herden über den Stäben und brachten Sprenklinge, Gefleckte und Bunte.

40 Da schied Jakob die Lämmer und richtete die Herde mit dem Angesicht gegen die Gefleckten und Schwarzen in der Herde Labans und machte sich eine eigene Herde, die tat er nicht zu der Herde Labans.

41 Wenn aber der Lauf der Frühling-Herde war, legte er die Stäbe in die Rinnen vor die Augen der Herde, daß sie über den Stäben empfingen;

42 aber in der Spätlinge Lauf legte er sie nicht hinein. Also wurden die Spätlinge des Laban, aber die Frühlinge des Jakob.

43 Daher ward der Mann über die Maßen reich, daß er viele Schafe, Mägde und Knechte, Kamele und Esel hatte.

   

From Swedenborg's Works

 

Apocalypse Explained #447

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447. Of the tribe of Zebulun were sealed twelve thousand.- That this signifies the conjunction with the Lord of those who are in the third heaven is evident from the representation and thence the signification of Zebulun and the tribe named after him, as denoting the conjunction with the Lord of those who are in the third heaven. For the name Zebulun in Hebrew is derived from [a word meaning] cohabitation, and cohabitation in the spiritual sense signifies conjunction, such as exists with those who love each other. Zebulun here signifies the conjunction with the Lord of those who are in the third heaven, because the nine preceding tribes signify all those who are in the heavens and come into the heavens; and there are three heavens, the inmost, the middle, and the ultimate, and none come into heaven but those whom the Lord conjoins to Himself, therefore the three tribes last named signify conjunction with the Lord. The tribe of Zebulun signifies the conjunction with the Lord of those who are in the third heaven; the tribe of Joseph, the conjunction with the Lord of those who are in the second heaven; and the tribe of Benjamin, the conjunction with the Lord of those who are in the ultimate heaven.

[2] In the highest sense, Zebulun signifies the union of the Divine itself and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord with heaven and the church, and specifically, the conjunction of good and truth therein, since this conjunction is the cause of the conjunction with the Lord of those who are in the three heavens, and in the church. For the Lord flows into them with the good of love and charity, and conjoins it to the truths which they have, and by means of it He conjoins men and angels to Himself. These are the things signified by "cohabitation," from which Zebulun is named. That these things are signified by Zebulun may be seen in the Arcana Coelestia 3960, 3961), where the words of his mother Leah when she brought him forth are explained, which are these:

"And Leah conceived, and bare a sixth son to Jacob. And Leah said, God hath endowed me with a good dowry; now will my husband cohabit with me, because I have borne him six sons; and she called his name Zebulun" (Genesis 30:19, 20).

[3] From these significations of Zebulun, it is evident what is signified by him in the following passages; as in the prophecy of Israel concerning his sons:

"Zebulun shall dwell at the haven of the seas; and he shall be for a haven of ships; and his border shall be over unto Zidon" (Genesis 49:13).

Here, Zebulun signifies the conjunction of good and truth, which is also called the heavenly marriage. To dwell at the haven of the seas, signifies the conjunction of spiritual things with natural truths, for the sea denotes scientifics, which are natural truths. To dwell at a haven of ships, signifies spiritual conjunction with doctrinals from the Word, ships denoting doctrinals and knowledges of all kinds. His border being over unto Zidon, signifies extension to the knowledges of good and truth from the celestial kingdom. These things may be seen more fully explained in the Arcana Coelestia 6382-6386).

[4] Similarly in the prophecy of Moses concerning the sons of Israel:

"Of Zebulun he said, Rejoice, Zebulun, in thy going forth; and Issachar, in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of justice; for they shall suck the abundance of the sea, and the hidden treasures of the sand" (Deuteronomy 33:18, 19).

That Zebulun here also signifies the conjunction of good and truth, may be seen in a previous article (n. 445:5), where this prophecy is explained. Similarly in the prophecy of Deborah and Barak in the book of Judges:

"Out of Machir, shall come down legislators, and out of Zebulun they who handle the staff of the scribe. Zebulun a people that devoted the soul to die, and Naphtali upon the high places of the field. The kings came, they fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of silver. They fought from heaven; the stars in their courses fought against Sisera" (5:14, 18, 19, 20).

The subject in this prophecy is the combat of truth from good against falsity from evil. The king of Canaan, who reigned in Hazor, and Sisera, the chief of his army, who fought against Barak and Deborah, signify the falsity of evil; Barak and Deborah, the truth of good. And because the tribes of Naphtali and Zebulun signified combat from the truth which is from good, the tribe of Naphtali, combat, and the tribe of Zebulun, the conjunction of good and truth, therefore these two tribes only and not the other tribes were chosen to go into the combat (Judges 4:6). That this combat signified such things, is evident from the prophecy pronounced by Deborah and Barak, which treats in the spiritual sense of the victory of truth from good over falsity from evil, and of the purification and reformation of the church. Here therefore, Out of Machir shall come down legislators, signifies, that the truths of good shall flow from the good of life, for Machir has a signification similar to that of Manasseh, for he was the son of Manasseh (Genesis 50:23; Josh. 13:31); and legislators signify those who are in the truths of good, and in the abstract, the truths of good itself. And out of Zebulun they who handle the staff of the scribe, signifies intelligence from the conjunction of truth and good, for Zebulun signifies here, as above, the conjunction of truth and good, and the staff of the scribe, intelligence. Zebulun a people that devoted the soul to die, and Naphtali upon the high places of the field, signifies combat in the natural man by means of truths from the spiritual man, and from its influx and conjunction; the high places of the field signify the interior things of the spiritual man, from which the natural man fights. The kings came, they fought, then fought the kings of Canaan, signifies the falsities of evil against which there is combat. In Taanach by the waters of Megiddo, signifies those falsities and their nature. They took no gain of silver, signifies that they took and carried away nothing of truth from good, silver denoting truth from good. They fought from heaven, the stars in their courses fought against Sisera, signifies combat by means of the knowledges of truth and good, which come through heaven from the Lord, stars denoting such knowledges, and courses denoting truths.

[5] Zebulun and Naphtali also signify the conjunction of truth and good by combat against falsities and evils, and consequent reformation, in these words in Matthew:

Jesus "leaving Nazareth, came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zebulun and Naphtali; that it might be fulfilled which was spoken by the prophet, saying, The land of Zebulun, and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and to them which sat in the region and shadow of death light is sprung up. From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand" (4:13-17; Isaiah 9:1, 2).

That these words in Isaiah were spoken concerning the Lord, is evident, for it is said, that it might be fulfilled which was spoken by the prophet "wherefore the land of Zebulun and the land of Naphtali, also Galilee of the Gentiles," signify the establishment of the church with the Gentiles, who are in the good of life and receive truths, and are thus in the conjunction thereof, and in combat against evil and falsities. That the establishment of the church and the reformation of such Gentiles are there meant, is also evident from the statement that it was "beyond Jordan, Galilee of the Gentiles," and also that the people who sat in darkness saw a great light, and that to them that sat in the region and shadow of death light sprang up.

[6] Zebulun and Naphtali, in the highest sense, signify the union of the Divine itself with the Divine Human of the Lord by means of temptations admitted into Himself, and the victories which He obtained by His own power; as in David (Psalm 68:27-29) explained above (no. 439:5). Because such things were signified by Zebulun, therefore, the tribe of Judah, together with the tribes of Issachar and Zebulun, encamped to the east about the tent of the congregation (Num. 2:3-10). For the encampments of the sons of Israel around the tent of the congregation represented and thence signified the arrangement of the angelic societies in heaven; and those who are in conjunction with the Lord through love to Him are there in the east. The tribe of Judah represented love to the Lord, and the tribe of Zebulun, conjunction with Him.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.