The Bible

 

Génesis 28

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1 Entonces Isaac llamó a Jacob, y lo bendijo, y le mandó diciendo: No tomes mujer de las hijas de Canaán.

2 Levántate, ve a Padan-aram, a casa de Betuel, padre de tu madre, y toma de allí para ti mujer de las hijas de Labán, hermano de tu madre.

3 Y el Dios omnipotente te bendiga y te haga fructificar, y te multiplique, hasta venir a ser congregación de pueblos;

4 y te dé la bendición de Abraham, y a tu simiente contigo, para que heredes la tierra de tus peregrinaciones, que Dios dio a Abraham.

5 Así envió Isaac a Jacob, el cual fue a Padan-aram, a Labán, hijo de Betuel, el arameo, hermano de Rebeca, madre de Jacob y de Esaú.

6 Y vio Esaú como Isaac había bendecido a Jacob, y le había enviado a Padan-aram, para tomar para sí mujer de allí; y que cuando le bendijo, le había mandado, diciendo: No tomarás mujer de las hijas de Canaán;

7 y que Jacob había escuchado a su padre y a su madre, y se había ido a Padan-aram.

8 Vio asimismo Esaú que las hijas de Canaán parecían mal a Isaac su padre;

9 y se fue Esaú a Ismael, y tomó para sí por mujer a Mahalet, hija de Ismael, hijo de Abraham, hermana de Nebaiot, además de sus otras mujeres.

10 Y salió Jacob de Beerseba, y fue a Harán;

11 y se encontró con un lugar, y durmió allí porque ya el sol se había puesto; y tomó de las piedras de aquel lugar y puso a su cabecera, y se acostó en aquel lugar.

12 Y soñó, y he aquí una escalera que estaba apoyada en tierra, y su cabeza tocaba en el cielo; y he aquí ángeles de Dios que subían y descendían por ella.

13 Y he aquí, el SEÑOR estaba encima de ella, el cual dijo: Yo soy el SEÑOR Dios de Abraham tu padre, y el Dios de Isaac; la tierra en que estás acostado te la daré a ti y a tu simiente.

14 Y será tu simiente como el polvo de la tierra, y te multiplicarás al occidente, y al oriente, y al aquilón, y al mediodía; y todas las familias de la tierra serán benditas en ti y en tu simiente.

15 Y he aquí, yo soy contigo, y yo te guardaré por dondequiera que fueres, y yo te volveré a esta tierra; porque no te dejaré hasta tanto que haya hecho lo que te he dicho.

16 Y despertó Jacob de su sueño, y dijo: Ciertamente el SEÑOR está en este lugar, y yo no lo sabía.

17 Y tuvo miedo, y dijo: ¡Cuán espantoso es este lugar! No es otra cosa que casa de Dios, y puerta del cielo.

18 Y madrugó Jacob por la mañana, y tomó la piedra que había puesto a su cabecera, y la puso por título, y derramó aceite encima de ella.

19 Y llamó el nombre de aquel lugar Bet-el, bien que Luz era el nombre de la ciudad primero.

20 E hizo Jacob voto, diciendo: Si fuere Dios conmigo, y me guardare en este viaje donde voy, y me diere pan para comer y vestido para vestir,

21 y si tornare en paz a casa de mi padre, el SEÑOR será mi Dios,

22 y esta piedra que he puesto por título, será casa de Dios; y de todo lo que me dieres, la décima parte lo he de apartar para ti.

   

From Swedenborg's Works

 

Arcana Coelestia #3737

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3737. And Jehovah shall be to me for God. That this signifies that the Divine natural also was Jehovah, is evident from the series of things in the supreme internal sense, which treats of the unition of the Lord’s Human with His Divine; but in order that this sense may appear, the thought must be abstracted from the history of Jacob and be kept fixed on the Lord’s Divine Human, and in this case on His Divine natural, which is represented by Jacob. The human itself, as before repeatedly stated, consists of the rational, which is the same as the internal man, and of the natural, which is the same as the external man, and also of the body, which serves the natural as a means or outermost organ for living in the world, and through the natural serves the rational, and moreover through the rational, serves the Divine. Inasmuch as the Lord came into the world in order that He might make the whole human in Himself Divine, and this according to Divine order; and as by Jacob is represented the Lord’s natural, and by his life of sojourning, in the supreme sense, how the Lord made His natural Divine, therefore here, where it is said, “if I shall return in peace to the house of my father, Jehovah shall be to me for God,” there is signified the unition of the Lord’s Human with His Divine, and that as to the Divine natural also He should be Jehovah, through the unition of the Divine Essence with the Human, and of the Human with the Divine. This unition is not to be understood as being a unition of two who are distinct from each other, and conjoined merely by love; as a father with a son, when the father loves the son and the son the father; or as when a brother loves a brother, or a friend a friend; but it is a real unition into a one in order that they may be not two but one (as the Lord also repeatedly teaches); and because they are a one, therefore the whole Human of the Lord is the Divine being or Jehovah (see n. 1343, 1736, 2156, 2329, 2447, 2921, 3023, 3035).

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

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Arcana Coelestia #2447

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2447. From Jehovah out of heaven. That this signifies from the laws of order as to truth, because they separate themselves from good, cannot be seen except from the internal sense, by which there is disclosed how the case stands with punishments and damnations: that they in no wise come from Jehovah, that is, from the Lord, but from the man himself, the evil spirit, and the devil; and this from the laws of order as to truth, because they separate themselves from good.

[2] All order is from Jehovah, that is, from the Lord, and according to this order are all things directed by Him both in general and in particular, but in many different ways, to wit, from Will, from Good-pleasure, from Leave, and from Permission. The things that are from His will and good-pleasure are from the laws of order as to good, and so also are many of those which are from leave, and some of those which are from permission. But when a man separates himself from good he casts himself into the rule of the laws of order that are of truth separated from good, which are such that they condemn; for all truth condemns man and casts him down into hell; whereas the Lord from good, that is, from mercy, saves him, and uplifts him into heaven. From this we see that it is man himself who condemns himself.

[3] The things done from permission are mostly of this nature, as for example, that one devil punishes and torments another; and innumerable other things of this kind. These things are from the laws of order as to truth separated from good; for the devils could not otherwise be held in bonds, and withheld from rushing upon all the well disposed and good, and eternally destroying them. It is the prevention of this which is the good the Lord has in view. The case herein is similar to that which exists on earth, where a mild and clement king, who intends and does nothing but good, must needs suffer his laws to punish the evil and the wicked (although he punishes no one, but rather grieves that they are such that their evils must punish them), for otherwise he would leave his kingdom itself a prey to them; which would be the height of rigor and of unmercifulness.

[4] This shows that Jehovah in no wise caused it to rain brimstone and fire, that is in no wise condemned to hell; but that the men themselves who were in evil and thence in falsity did this, because they had separated themselves from good, and so had cast themselves into the rule of the laws of order that come from truth alone. From all which it follows that this is the internal sense of these words.

[5] That in the Word “evil,” “punishing,” “cursing,” “damnation,” and many other such things are attributed to Jehovah or the Lord, as here that He made it “rain brimstone and fire,” we read in Ezekiel:

I will contend against him with pestilence and with blood; and I will rain upon him fire and brimstone (Ezekiel 38:22).

In Isaiah:

The breath of Jehovah like a stream of brimstone doth kindle it (Isaiah 30:33).

In David:

Jehovah shall rain upon the wicked snares, fire, and brimstone (Psalms 11:6).

Again:

There went up a smoke out of His nostrils, and fire out of His mouth, coals did burn from Him (Psalms 18:8).

In Jeremiah:

Lest My fury go forth like fire, and burn, and there is none to quench it (Jeremiah 21:12).

In Moses:

A fire is kindled in Mine anger, and shall burn unto the lowest hell (Deuteronomy 32:22);

besides similar things in many other places. The reason why such things are attributed in the Word to Jehovah or the Lord has been explained in Part First (n. 223, 245, 589, 592, 696, 735, 1093, 1638, 1683, 1874); for such things are as far from coming from the Lord, as good is far from evil, or as heaven is from hell, or what is Divine from what is diabolical. Evil, hell, and the devil do these things; but by no means the Lord, who is mercy itself and good itself; but because He appears to do them, therefore for the reasons mentioned in the numbers cited, they are attributed to Him.

[6] From its being said in this verse that Jehovah caused it to rain from Jehovah out of heaven, it appears in the sense of the letter as if there were two; one on earth, and one in heaven; but the internal sense teaches how this also is to be understood, namely, that by the Jehovah first named is meant the Lord’s Divine Human and Holy proceeding (meant in this chapter by the “two men”) and by the Jehovah named in the second place is meant the Divine Itself that is called the “Father” (spoken of in the preceding chapter); and that this Trine is in the Lord, as He himself says in John:

He that hath seen Me hath seen the Father; believe Me, that I am in the Father, and the Father in Me (John 14:9-11).

And concerning the Holy proceeding, in the same:

The Comforter shall not speak from Himself but He shall take of Mine, and shall declare it unto you (John 16:13-15).

Thus Jehovah is one, although two are here named; two being named for the reason that all the laws of order are from the Lord’s Divine Itself, Divine Human, and Holy proceeding.

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