The Bible

 

Бытие 27

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1 Когда Исаакъ состарјлся, и притупилось зрјніе очей его, тогда онъ призвалъ старшаго сына своего Исава, и сказалъ ему: сынъ мой! сей отвјтствовалъ: вотъ я!

2 Онъ продолжалъ: вотъ я состарјлся. не знаю дня смерти моей.

3 Итакъ возьми теперь орудія твои, колчанъ твой, и лукъ твой, поди въ поле и налови мнј дичи,

4 и приготовь мнј похлебку, какъ я люблю, и принеси мнј јсть, дабы благословила тебя душа моя, прежде нежели я умру.

5 Ревекка слышала, какъ Исаакъ говорилъ сіе сыну своему Исаву. И когда Исавъ пошель въ поле достать и принесть дичи,

6 тогда Ревекка сказала сыну своему Іакову: вотъ я слышала, какъ отецъ твой говорилъ брату твоему Исаву:

7 принеси мнј дичи, и приготовь мнј похлебку; я појмъ, и благословлю тебя предъ лицемъ Іеговы, предъ смертію моею.

8 Теперь, сынъ мой, послушайся словъ моихъ въ томъ, что я прикажу тебј.

9 Поди въ стадо мелкаго скота, возми мнј оттуда два козленка хорошихъ; и я приготовлю изъ нихъ отцу твоему похлебку, какъ онъ любитъ.

10 А ты понеси отцу твоему, чтобы онъ јлъ, чтобы благословилъ тебя предъ смертію своею.

11 Но Іаковъ сказалъ Ревеккј, матери своей: Исавъ, братъ мой, весь въ волосахъ, а у меня тјло гладко;

12 можетъ статься, ощупаетъ меня отецъ мой, тогда я буду въ глазахъ его обманщикомъ, и наведу на себя проклятіе, а ее благословеніе.

13 На сіе мать отвјчала ему: на мнј пусть будетъ проклятіе твое, сынъ мой, только послушайся словъ моихъ, и поди, принеси мнј.

14 Тогда онъ пошелъ и взялъ, и принесъ матери своей; и мать его сдјлала похлебку, какъ любилъ отецъ его.

15 И взяла Ревекка богатую одежду старшаго сына своего Исава, бывшую у ней въ домј, и одјла въ нее младшаго сына своего Іакова;

16 а руки его и гладкую шею его обложила кожею козлятъ.

17 И дала приготовленную ею похлебку и хлјбъ въ руки Іакову, сыну своему.

18 Онъ вошелъ къ отцу своему, и сказалъ: батюшка! Отецъ же сказалъ: я; кто ты, сынъ мой?

19 Тогда Іаковъ сказалъ отцу своему: я Исавъ, первенецъ твой; я сдјлалъ, какъ ты сказалъ мнј; встань, сядь, и јшь, что я изловилъ, дабы благословила меня душа твоя.

20 Исаакъ спросилъ сына своего: что такъ скоро нашелъ ты, сынъ мой? Онъ отвјчалъ: потому что Іегова Богъ твой послалъ мнј на встрјчу.

21 Потомъ Исаакъ сказалъ Іакову: подойди, я ощупаю тебя, сынъ мой, ты ли сынъ мой Исавъ, или нјтъ?

22 Іаковъ подошелъ къ Исааку, отцу своему; а сей ощупалъ его, и сказалъ: голосъ, голосъ Іакова, а руки, руки Исавовы.

23 И не узналъ его, потому что руки его были, какъ руки Исава, брата его, въ волосахъ, и благословилъ его.

24 Спросилъ вновь: ты ли сынъ мой Исавъ? Онъ отвјчалъ: я.

25 Потомъ Исаакъ сказалъ: подай мнј, я појмъ, что изловилъ ты, сынъ мой, дабы благословила тебя душа моя. Іаковъ подалъ ему, и онъ јлъ; принесъ ему и вина, и онъ пилъ.

26 Наконецъ Исаакъ, отецъ его, сказалъ ему: подойди, поцјлуй меня. сынъ мой.

27 Онъ подошелъ, и поцјловалъ его. И ощутилъ Исаакъ запахъ отъ одежды его, и благословилъ его, говоря: Вотъ, запахъ отъ сына моего, какъ запахъ отъ поля, Которое благословилъ Іегова.

28 Итакъ, да дастъ тебј Богъ росу съ небесъ, и тука земли, И множество хлјба и вина.

29 Да покорствуютъ тебј народы, И да поклонятся тебј племена; Будь господинъ надъ братьями твоими, И да поклонятся тебј сыны матери твоей; Проклинающіе тебя - прокляты; Благословляющіе тебя - благословенны!

30 Какъ скоро совершилъ Исаакъ благословеніе надъ Іаковомъ; и какъ только вышелъ Іаковъ отъ лица Исаака, отца своего, тотчасъ Исавъ, братъ его, пришелъ съ ловли своей.

31 Приготовилъ и онъ похлебку, и принесъ отцу своему, и сказалъ отцу своему: встань, батюшка; појшь, что изловилъ сынъ твой, дабы благословила меня душа твоя.

32 Но Исаакъ, отецъ его, сказалъ ему: кто ты? Онъ отвјчалъ: я сынъ твой, первенецъ твой, Исавъ.

33 Тогда Исаакъ вострепеталъ весьма великимъ трепетомъ, и сказалъ: ктожъ это, который досталъ дичи и принесъ мнј, и я јлъ все, прежде нежели ты пришелъ, и я благословилъ его? Онъ и будетъ благословенъ!

34 Исавъ, выслушавъ слова отца своего, поднялъ громкій и весьма жалостный вопль, и сказалъ отцу своему: родитель мой! благослови и меня!

35 Но онъ сказалъ: братъ твой пришелъ съ хитростію и взялъ благословеніе твое.

36 Тогда Исавъ сказалъ: не даромъ дали ему имя: Іаковъ; онъ запнулъ меня уже два раза; онъ взялъ первородство мое, и вотъ, теперь взялъ благословеніе мое. И говорилъ: неужели ты не оставилъ мнј благословенія?

37 Исаакъ сказалъ въ отвјтъ Исаву: вотъ я поставилъ его господииомъ надъ тобою, и всјхъ братьевъ его отдалъ ему въ рабы; и снабдилъ его хлјбомъ и виномъ: что же я сдјлаю тебј, сынъ мой?

38 Но Исавъ сказалъ отцу своему: неужели, батюшка. одно это у тебя благословеніе? благослови и мена, батюшка! И поднялъ Исавъ вопль, и сталъ плакать.

39 Тогда отвјтствовалъ ему Исаакъ, отецъ его, и сказалъ ему: Вотъ, будетъ въ мјстахъ обитанія твоего тукъ земли, И роса небесная свыше;

40 Но ты будешь жить мечемъ твоимъ, И будешь рабомъ брату твоему; Но будетъ время, что ты, воспротивясь, Свергнешь иго его съ выи твоей.

41 И возненавидјлъ Исавъ Іакова за благословеніе, которымъ благословилъ его отецъ его; и сказалъ Исавъ въ сердцј своемъ: скоро придутъ дни плача по отцј моемъ, тогда я убъю Іакова, брата моего.

42 Когда Ревеккј пересказаиы были слова Исава, старшаго сына ея; то она послала, и призвала младшаго сына своего Іакова, и сказала ему: вотъ, Исавъ, братъ твой, грозитъ убить тебя.

43 Итакъ, сынъ мой, послушайся словъ моихъ; встань, бјги къ Лавану, брату моему, въ Харранъ;

44 и поживи у него нјсколько времени, пока утолится ярость брата твоего,

45 пока пройдетъ гнјвъ брата твоего на тебя, и онъ позабудеть, что ты сдјлалъ ему. Тогда я пошлю, и возьму тебя оттуда. Ибо для чего мнј въ одинъ день лишиться обоихъ васъ?

46 Потомъ Ревекка сказала Исааку: мнј жизнь скучна отъ дочерей Хеттейскихъ; если Іаковъ возьметъ жену изъ дочерей Хеттейскихъ, каковы эти, изъ дочерей этой земли; то что мнј и въ жизни?

   

From Swedenborg's Works

 

Arcana Coelestia #3519

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3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of “kids of the she-goats,” as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That “kids of the she-goats” signify the truths of good, may be seen from those passages of the Word where “kids” and “she-goats” are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a “lamb,” another by a “kid,” another by a “sheep,” by a “she-goat,” a “ram,” a “he-goat,” a “bullock,” an “ox;” another also by a “horse” and by a “camel;” another likewise by birds; and also another by the beasts of the sea, as by “whales” and “fishes.” There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by “kids” and “she-goats” may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female “lambs” signified the innocence of the internal or rational man, and that “kids” and “she-goats” signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by “kids” and “she-goats” is evident from the following passages in the Word.

In Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep 1 together; and a little child shall lead them (Isaiah 11:6); where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The “lamb” and the “kid” denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exodus 12:5, 7, 13). The “firstborn of Egypt” denotes the good of love and charity extinct (n. 3325); “lambs” and “kids” are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23.

[7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Genesis 38:17, 20, 23). That a “kid” and a “she-goat” signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Leviticus 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:

The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19; 34:26); where by the “first-fruits of the ground, which they were to bring into the house of Jehovah,” is signified the state of innocence which is in infancy; and by “not seething a kid in its mother’s milk,” that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together.

[8] Because as before said “kids” and “she-goats” signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the “wool of she-goats” is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the “curtains” of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the “two good kids of the she-goats” concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.

Footnotes:

1. The Hebrew for “sheep” (ovis) here is meri, which in the A. V. is rendered “fatling” three times, “fat cattle” twice, “fat beast” once, “fed beast” once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in n. 10132; True Christian Religion789; Apocalypse Explained514, 780, 781; pingue pecus in n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have “sheep.”

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