The Bible

 

Бытие 29

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1 И всталъ Іаковъ, и пошелъ въ землю сыновъ востока.

2 И увидјлъ на полј колодезь, и три стада мелкаго скота, лежавшія около его, потому что изъ того колодезя поили стада. Надъ устьемъ колодезя былъ большой камень.

3 Когда собирались туда всј стада, отваливали камень отъ устья колодезя и поили овецъ; потомъ опять клали камень на свое мјсто, на устье колодезя.

4 Іаковъ сказалъ имъ: братіа мои! откуда вы? Они отвјчали: изъ Харрана.

5 Тогда онъ спросилъ ихъ: знаете ли Лавана, сына Нахорова? они отвјчали: зваемъ.

6 Онъ еще спросилъ: благополученъ ли онъ? они отвјчали: благополученъ; и вотъ, Рахиль, дочь его идетъ съ овцами.

7 Онъ сказалъ: вотъ дня еще много; не время собирать скотъ; напойте овецъ и подите, пасите.

8 Они отвјчали: не можемъ, пока не соберутся всј стада, и не отвалятъ камня отъ устья колодезя; тогда будемъ мы поить овецъ.

9 Еще, какъ онъ разговаривалъ съ ними, пришла Рахиль съ мелкимъ скотомъ отца своего, потому что она пасла.

10 Какъ скоро Іаковъ увидјлъ Рахиль, дочь Лавана, брата матери своей, и овецъ Лавана, брата матери своей: тотчасъ подошелъ Іаковъ, отвалилъ камень отъ устья колодезя, и далъ пить овцамъ Лавана, брата матери своей.

11 Потомъ Іаковъ поцјловалъ Рахили, и, поднявъ вопль, заплакалъ;

12 и сказалъ Іаковъ Рахили, что онъ родственникъ отцу ея, и что онъ сынъ Ревеккинъ. А она побјжала, и сказала отцу своему.

13 Лававъ услышавъ о Іаковј, сынј сестры своей, выбјжалъ ему на встрјчу, обнялъ его, и поцјловалъ его, и ввелъ его въ домъ свой; и онъ разсказалъ Лавану все сіе.

14 Лаванъ же сказалъ ему: подлинно ты кость моя и плоть моя. И жилъ у него Іаковъ цјлый мјсяцъ.

15 Потомъ Лаванъ сказалъ Іакову: неужели ты даромъ будешь работать на меня, потому что ты родственникъ? скажи мнј, что заплатить тебј?

16 У Лавана же были двј дочери, имя старшей: Лія, имя младшей: Рахиль.

17 Лія была больна глазами, а Рахиль была красива станомъ, и красива лицемъ.

18 Іаковъ полюбилъ Рахиль; и потому сказалъ: я буду тебј работать семь лјтъ за Рахиль, младшую дочь твою.

19 На сіе Лаванъ сказалъ: для меня лучше отдать ее за тебя, нежели отдать ее за другаго кого; живи у меня.

20 Такимъ образомъ Іаковъ работалъ за Рахиль семь лјтъ; и они показались ему за нјсколько дней, потому что онъ любилъ ее.

21 И сказалъ Іаковъ Лавану: дай жену мою; потому что мнј уже исполнилось время, чтобы мнј войдти къ ней.

22 Тогда Лаванъ созвалъ всјхъ людей того мјста, и сдјлалъ пиръ.

23 Вечеромъ же взялъ дочь свою Лію, и ввелъ ее къ нему; и онъ вошелъ къ ней.

24 И далъ Лаванъ служанку свою Зелфу въ служанки дочери своей Ліи.

25 Настало утро, и оказалось, что это Лія. Тогда Іаковъ сказалъ Лавану: что это ты сдјлалъ со мною? не за Рахиль ли я работалъ у тебя? зачјмъ ты обманулъ меня?

26 Но Лаванъ сказалъ: въ нашемъ мјстј такъ не дјлаютъ, чтобы младшую выдать прежде старшей;

27 окончи недјлю этой; потомъ дадимъ тебј и ту, за работу, которую ты будешь работать у меня еще семь лјтъ другихъ.

28 Іаковъ такъ и сдјлалъ, и окончилъ недјлю этой. Потомъ Лаванъ далъ Рахиль, дочь свою, ему въ жену.

29 И далъ Лаванъ служанку свою Валлу въ служанки дочери своей Рахили.

30 Іаковъ вошелъ и къ Рахили, и любилъ Рахиль больше, нежели Лію; и работалъ у него еще семь лјтъ другихъ.

31 Іегова узрјлъ, что Лія была нелюбима, и отверзъ утробу ея, а Рахиль была неплодна.

32 Лія зачала, и родила сына, и нарекла ему имя: Рувимъ; потому что, говорила она: Іегова призрјлъ на меня бјдную; теперь будетъ любить меня мужъ мой.

33 И зачала опять, и родила сына, и сказала: Іегова услышалъ, что я нелюбима, и даровалъ мнј еще сего; посему нарекла ему имя: Симеонъ.

34 И зачала еще, и родила сына, и сказала: теперь-то прилјпится ко мнј мужъ мой; ибо я родила ему трехъ сыновъ. Отъ сего наречено ему имя: Левій.

35 И еще зачала, и родила сына и сказала: теперь то я восхвалю Іегову. Посему нарекла ему имя Іуда. И перестала рождать.

   

From Swedenborg's Works

 

Arcana Coelestia #3854

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3854. 'Jehovah saw' means the Lord's foresight and providence. This is clear from the meaning of 'seeing' in reference to the Lord as foresight and providence, dealt with in the next verse where Reuben is the subject, who was so named from the expression 'to see' - 'Jehovah' being the Lord, see 1343, 1736, 1793, 2156, 2329, 2921, 3023, 3035.

[2] As regards foresight and providence in general, foresight has reference more to man, providence more to the Lord. The Lord foresaw from eternity what the human race was going to be like in the future and what every member of it was going to be like, and that evil was going to increase all the time, so that at length man, of himself, would rush headlong into hell. That being so, the Lord has provided not only the means by which He makes it possible for him to be diverted from hell and led towards heaven, but also does in His providence divert and lead him all the time. The Lord also foresaw that it would be impossible for any good to take root in man except in his freedom, for that which does not take root in freedom is dispelled at the first sign of evil and of temptation. This the Lord foresaw, as well as the fact that of himself, that is, from his own freedom, man would be inclined towards the deepest hell. That being so, the Lord provided that if he would not allow himself to be led in freedom towards heaven he could still be diverted towards a milder hell; but if he would allow himself to be led in freedom towards good then he could be diverted towards heaven. From these considerations one may see what foresight is and what providence is, and that appropriate provisions are made for things that are foreseen.

[3] From this it may be seen how far someone errs who believes that the Lord has not foreseen and does not see the smallest individual thing with man, or that within the smallest individual thing He does not foresee and lead, when in fact the Lord's foresight and providence are present within the tiniest details of all the smallest individual things with him, and in details so tiny that it is impossible to comprehend in any manner of thought one in many millions of them. For every smallest fraction of a moment of a person's life entails a chain of consequences extending into eternity. Indeed every one is like a new beginning to those that follow, and so every single moment of the life both of his understanding and of his will is a new beginning. And since the Lord foresaw from eternity what man was going to be like in the future and even into eternity it is clear that providence is present in the smallest individual things, and, as has been stated, is governing him and diverting him so that he may be such, this being achieved by constant re-shaping of his freedom. But this subject will in the Lord's Divine mercy be discussed further later on.

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

From Swedenborg's Works

 

Arcana Coelestia #1736

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1736. The fact that the Lord is Jehovah, who is here called 'God Most High', is quite clear from the Word: in Isaiah,

Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. Isaiah 54:5.

Here it is explicitly stated that 'the Redeemer and Holy One of Israel', who is the Lord alone, is 'Jehovah Zebaoth' and 'the God of the whole earth'. In the same prophet,

Thus said Jehovah your Redeemer, the Holy One of Israel, I am Jehovah your God. Isaiah 48:17.

In the same prophet,

I am helping you, said Jehovah your Redeemer, the Holy One of Israel. Isaiah 41:14.

The expressions 'the Holy One of Israel' and 'the God of Israel' occur many times. That the Lord is the Holy One of Israel and the God of Israel is quite clear from where it is said that they saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for purity, Exodus 24:10.

[2] None other was acknowledged and called Jehovah by the Jewish Church because that Church worshipped the one God Jehovah, and more importantly, because all the religious observances of that Church represented Him -- though the majority did not know this - and because all things in the internal sense of the Word had Him as their meaning. In Isaiah,

He will swallow up death for ever, and the Lord Jehovih will wipe away tears from all faces. And it will be said on that day, Behold, this is our God, we have waited for Him and He will save us. This is Jehovah, whom we have waited for; let us be glad and rejoice in His salvation. Isaiah 25:8-9.

This refers to the Coming of the Lord.

[3] In the same prophet,

Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather into His arm, He will carry the tiny lambs in His bosom, 1 and will lead those that give suck. Isaiah 40:10-11.

This refers explicitly to the Lord who is 'the Lord Jehovih'. 'He will come with might, and His arm will exercise dominion for Him' stands for the fact that He would by His own power overcome the hells. 'Pasturing the flock', 'gathering into His arm', 'carrying the tiny lambs in His bosom', and 'leading those that give suck' have reference to His love, or mercy.

[4] In the same prophet,

Thus said Jehovah, God Himself who created the heavens, who formed the earth and made it, who Himself established it and created it not an emptiness, and formed it to dwell in: I am Jehovah, and there is none else. Am not I Jehovah and there is no God else besides Me? A just God, and a Saviour, there is none besides Me. Look to Me and be saved, all ends of the earth. For I am God and there is no other. Isaiah 45:18, 21-22.

Here it is explicitly stated that the Lord alone is Jehovah and God. 'To create the heavens and form the earth' is to regenerate, and so 'the Creator of heaven and earth' is the Regenerator, see 16, 88, 472, and elsewhere. This is why the Lord is in various places called Creator, One who forms, and Maker.

[5] In the same prophet,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our rather, our Redeemer; from of old is Your name. Isaiah 63:15-16.

This refers explicitly to the Lord who alone is the Redeemer. In Moses,

Take notice of His face, 2 and hearken to His voice, lest you provoke Him, for He will not endure your transgression, for My name is in the midst of Him. Exodus 23:21.

'Name' is the essential nature, see 144, 145, while 'in the midst' is the inmost, 1074.

[6] In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder. His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6-7.

This plainly refers to the Lord. In Jeremiah,

Behold, the days are coming and I will raise up for David a righteous branch and He will reign as King, and act with understanding, and execute judgement and righteousness in the land. In his days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

This plainly refers to the Lord. In Zechariah,

Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Zechariah 14:9.

This is plainly a reference to the Lord. 'Name' stands for Essential Nature.

Footnotes:

1. In other places where he quotes these verses Swedenborg punctuates them, in keeping with the Hebrew, as follows - He will gather the (tiny) lambs, He will carry them in His bosom.

2. literally, faces

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