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1 Mosebok 35

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1 Og Gud sa til Jakob: Gjør dig rede, dra op til Betel og bli der, og bygg der et alter for den Gud som åpenbarte sig for dig da du flyktet for din bror Esau!

2 Da sa Jakob til sine husfolk og alle dem som var med ham: Ha bort de fremmede guder som finnes hos eder, og rens eder og skift klær,

3 og la oss ta avsted og dra op til Betel; der vil jeg bygge et alter for den Gud som bønnhørte mig den dag jeg var i fare, og som var med mig på min ferd.

4 Da lot de Jakob få alle de fremmede guder som de hadde hos sig, og ringene som de hadde i sine ører; og Jakob gravde dem ned under terebinten ved Sikem.

5 Så brøt de op, og en redsel fra Gud kom over byene rundt omkring dem, så de ikke forfulgte Jakobs sønner.

6 Og Jakob kom til Luz, som ligger i Kana'ans land - nu heter det Betel - han og alt det folk som var med ham.

7 Og han bygget der et alter og kalte stedet El-Betel*; for der hadde Gud åpenbaret sig for ham da han flyktet for sin bror. / {* d.e. Betels Gud.}

8 Da døde Debora, ebekkas fostermor, og hun blev begravet nedenfor Betel under eken; og han kalte den gråts - eken.

9 Og Gud åpenbarte sig atter for Jakob, da han kom fra Mesopotamia, og velsignet ham.

10 Og Gud sa til ham: Du heter Jakob; herefter skal du ikke mere hete Jakob, men Israel skal være ditt navn. Således fikk han navnet Israel.

11 Og Gud sa til ham: Jeg er Gud den allmektige; vær fruktbar og bli tallrik! Et folk, ja en mengde med folkeslag skal stamme fra dig, og konger skal utgå av dine lender.

12 Og det land som jeg gav Abraham og Isak, det vil jeg gi dig; og din ætt efter dig vil jeg gi landet.

13 Så fór Gud op fra ham på det sted hvor han hadde talt med ham.

14 Og Jakob reiste op en minnestøtte på det sted hvor han hadde talt med ham, en minnestøtte av sten; og han øste drikkoffer på den og helte olje over den.

15 Og Jakob kalte det sted hvor Gud hadde talt med ham, Betel.

16 Så brøt de op fra Betel, og da det ennu var et stykke vei igjen til Efrat, fødte akel, og hun hadde en hård fødsel.

17 Og under hennes hårde fødsel sa jordmoren til henne: Frykt ikke; for også denne gang får du en sønn.

18 Men i det samme hun opgav ånden - for hun måtte - kalte hun ham Benoni*; men hans far kalte ham Benjamin**. / {* min smertes sønn.} {** lykkens sønn.}

19 døde akel, og hun blev begravet på veien til Efrat, det er Betlehem.

20 Og Jakob reiste op en minnesten på hennes grav; det er akels gravsten; den står der den dag idag.

21 Så brøt Israel op igjen og slo op sitt telt bortenfor Migdal-Eder*. / {* hjordens tårn.}

22 Og mens Israel bodde der i landet, hendte det at uben gikk avsted og lå hos Bilha, sin fars medhustru; og Israel fikk høre om det - Jakob hadde tolv sønner.

23 Leas sønner var: uben, Jakobs førstefødte, og Simeon og Levi og Juda og Issakar og Sebulon.

24 akels sønner var: Josef og Benjamin.

25 Og akels trælkvinne Bilhas sønner var: Dan og Naftali.

26 Og Leas trælkvinne Silpas sønner var: Gad og Aser. Dette var Jakobs sønner, som han fikk i Mesopotamia.

27 Og Jakob kom til sin far Isak i Mamre ved Kirjat-Arba, det er Hebron, hvor Abraham og Isak hadde bodd som fremmede.

28 Og Isaks dager blev hundre og åtti år.

29 Da opgav Isak ånden og døde og blev samlet til sine fedre, gammel og mett av dager; og Esau og Jakob, hans sønner, begravde ham.

   

From Swedenborg's Works

 

Arcana Coelestia #4603

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4603. And the sons of Jacob were twelve. That this signifies the state of all things now in the Divine natural, is evident from the representation of Jacob, as being the Divine natural (of which often above); and from the signification of “twelve” as being all, and when predicated of the sons of Jacob or of the tribes named from them, as being all things of truth and good (see n. 2089, 2129, 2130, 3272, 3858, 3913, 3939). As regards the Lord’s natural it has been shown how He made it Divine in Himself, for this was represented by Jacob. But the subject here treated of is the conjunction of the Divine natural with the Divine rational, which conjunction is represented by Jacob’s coming to Isaac, for Isaac represents the Lord’s Divine rational. It is for this reason that all Jacob’s sons are enumerated anew, for all things of truth and good must be in the natural before this could be fully conjoined with the rational, because the natural serves the rational as a receptacle, and therefore these are enumerated. Be it known, however, that the sons of Jacob are now named in an order different from that in which they were named before; for the sons of Bilhah and Zilpah, namely, Dan, Naphtali, Gad, and Asher, are in the last place, who nevertheless were born before Issachar, Zebulun, Joseph, and Benjamin. The reason of this is that the order of the truths and goods in the natural when this has been made Divine, is here treated of; for the order in which these are mentioned is in accordance with the state of the subject that is being treated of (n. 3862, 3926, 3939).

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

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Arcana Coelestia #3750

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3750. What kind of idea of heaven those have who are believed to have more than ordinary communication therewith, and influx thence, was also shown me to the life. They who appear above the head are those who in the world had been desirous to be worshiped as deities, and with whom the love of self had been exalted to the utmost height, by successive steps of power, and by a consequent imaginary liberty; they are also deceitful under the appearance of innocence and love to the Lord. From the phantasy of height they appear on high above the head; but nevertheless are beneath the feet in hell.

[2] One of these spirits led himself down to me; and others informed me that in the world he had been a pope. He conversed with me very courteously; first concerning Peter and his keys, which he imagined he himself was in possession of. But when he was questioned concerning the power of admitting into heaven whomsoever he pleased, he was found to have so gross an idea of heaven that he represented a kind of door which gave entrance; and he said that he opened that door to the poor gratis, but that the rich paid according to their ability, and that what they paid was holy. Being asked whether he believed that those whom he had admitted remained there, he said that he did not know, but if not, they went out again. He was then told that he could not know their interiors, as to whether they were worthy, and that they might be robbers, who will be in hell. He answered that this was no concern of his, and if they were not worthy they might be sent out. But he was instructed what is meant by the keys of Peter, namely, the faith of love and charity; and inasmuch as the Lord alone gives such faith, therefore it is the Lord alone who admits into heaven; and that Peter does not appear to anyone; and that he is a simple spirit, who has no more power than others. He had no other opinion about the Lord than that He ought to be worshiped insofar as He gives such power; but if He should not give it, it was perceived that he thought that He ought not to be worshiped. Further: in conversing with him concerning the internal man, he was found to have an unclean idea of it.

[3] The liberty, fullness, and delight of the respiration he enjoyed when he sat upon his throne in the Consistory, and believed that he spoke from the Holy Spirit, was shown me to the life. He was let into a state similar to that in which he had been when present there (for in the other life everyone can easily be let into the state of life he had in the world, because the state of his life remains with him after death); and his respiration was communicated to me, such as he then had. It was free, and attended with delight-slow, regular, deep, filling the breast; but when he was contradicted, there was somewhat as it were rolling itself and creeping in the abdomen, from the continuation of the respiration; and when he supposed that what he was laying down was Divine, he perceived it from the respiration being more tacit, and as it were in agreement therewith.

[4] I was afterwards shown by whom such popes are directed, namely, by a crowd of sirens who are above the head, who have contracted a nature and life of insinuating themselves into all kinds of affections, with a design to exercise command, and to subject others to themselves, and to destroy for the sake of self all they are able to destroy; using for this purpose holiness and innocence as means. They are timid on their own account, and act cautiously; but when occasion offers, they will for the sake of self rush into cruelty without mercy.

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