Bibla

 

Бытие 28

Studimi

   

1 И призвалъ Исаакъ Іакова, и благословилъ его, и заповјдалъ ему, говоря: не бери себј жены изъ дочерей Ханаанскихъ.

2 Встань, поди въ Месопотаиію, въ домъ Ваѕуила, отца матери твоей, и возьми себј жену оттуда, изъ дочерей Лавана, брата матери твоей.

3 Богъ же Всемогущій да благословитъ тебя, да расплодитъ тебя, и да размножитъ тебя, чтобы ты сдјлался сонмомъ народовъ.

4 И да дастъ тебј благословеніе Авраамово, тебј и потомству твоему, съ тобою, да наслјдуешь ты землю странствованія твоего, которую Богъ далъ Аврааму.

5 Такимъ образомъ Исаакъ отпустилъ Іакова, и онъ пошелъ въ Падан-Арамъ, къ Лавану, сыну Ваѕуила, Арамеянина, къ брату Ревекки, матери Іакова и Исава.

6 Исавъ увидјлъ, что Исаакъ благословилъ Іакова, и послалъ его въ Падан-Арамъ взятъ себј жену оттуда, заповјдавъ ему при благословеніи, и сказавъ: не бери жены изъ дочерей Ханаанскихъ;

7 и что Іаковъ послушался отца своего и матери своей, и пошелъ въ Падан-Арамъ;

8 и увидјлъ Исавъ, что дочери Ханаанскія неугодны Исааку, отцу его:

9 и пошелъ Исавъ къ Измаилу, и взялъ себј въ жену Махалаѕу, дочь Измаила, сына Авраамова, сестру Наваіоѕову, сверхъ другихъ женъ своихъ.

10 Іаковъ же, вышедши изъ Беэр-Шавы, чтобъ идти въ Харранъ,

11 пришелъ на одно мјсто, и остался тамъ ночевать, потому что зашло солнце. И взялъ одинъ изъ бышихъ на томъ мјстј камней, и положилъ себј въ головы, и легъ на томъ мјстј.

12 И видитъ во снј: вотъ, лјстница стоитъ на землј, а верхъ ея касается небесъ; и се, ангелы Божіи восходятъ и нисходятъ по ней.

13 И се, Іегова стоитъ на ней, и говорить: Я Іегова, Богъ Авраама, отца твоего, и Богъ Исаака. Землю, на которой ты лежишь, Я дамъ тебј и потомству твоему.

14 И будетъ потомство твое, какъ иесокъ земный; и распространится къ морю, и къ востоку, и къ сјверу, и къ полудню; и благословятся въ тебј и въ сјмени твоемъ всј племена земныя.

15 И се, Я съ тобою, и сохраню тебя вездј, куда ты ни пойдешь; и возвращу тебя въ сію землю; ибо Я не оставлю тебя, пока не исполню того, что Я сказалъ тебј.

16 И пробудился Іаковъ отъ сна своего, и сказалъ: точно Іегова на мјстј семъ; а я не зналъ.

17 И убоялся, и сказалъ: какъ страшно сіе мјсто! Это не иное что, какъ домъ Божій, это врата небесная.

18 Вставъ поутру, Іаковъ взялъ камень, который былъ у него въ головахъ, и поставилъ его памятникомъ; и возлилъ елей на верхъ его.

19 И нарекъ имя мјсту тому: Веѕиль, а прежнее имя того города было: Лузъ.

20 И положилъ Іаковъ објтъ говоря: если Богъ будетъ со мною, и сохранитъ меня въ пути семъ, въ который я иду, и дастъ мнј хлјбъ јсть, и одежду одјтъся;

21 и я въ мирј возвращусь въ домъ отца моего, и будетъ Іегова моимъ Богомъ:

22 то этотъ камень, который я поставилъ памятникомъ, да будетъ домомъ Божіимъ, и изъ всего, что Ты, Боже, даруешь мнј, я дамъ Тебј десятую часть.

   

Nga veprat e Swedenborg

 

Arcana Coelestia #3712

Studioni këtë pasazh

  
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3712. 'And will bring you back to this ground' means conjunction with doctrine that is Divine. This is clear from the meaning of 'bringing back' as joining together once again, and from the meaning of 'the ground' as the doctrine of good and truth within the natural man, dealt with in 268, 566, 990, in this case Divine doctrine since Jacob's sojourning with Laban represents the intervening means through which the Lord made Divine the Natural, and Jacob's being brought back or resumed to the land of Canaan represents the end of the intervening means, that is to say, when He had made the Natural Divine. Accordingly 'I will bring you back to this ground' means conjunction with Divine doctrine. Divine doctrine is Divine Truth, and Divine Truth is the Word of the Lord in its entirety. Divine doctrine itself constitutes the Word in the highest sense, in which the only subject is the Lord. As a consequence Divine doctrine also constitutes the Word in the internal sense, in which the Lord's kingdom in heaven and on earth is the subject.

[2] Divine doctrine constitutes in addition the Word in the literal sense, in which things in the world and on earth are the subject. Now because the literal sense contains the internal sense, and this in turn contains the highest sense, and because the literal corresponds entirely by means of representatives and meaningful signs, doctrine drawn from that sense too is therefore Divine. Since 'Jacob' represents the Lord's Divine Natural he also represents the literal sense of the Word, for as is well known the Lord is the Word, that is, Divine Truth in its entirety. The natural degree of the Word does not present itself as anything other than the literal sense of the Word, for in relation to the other senses the literal is the cloud, see the Preface to Chapter 18. The rational degree of the Word however, that is, the interior spiritual degree of it, presents itself as its internal sense; and insomuch as the Lord is the Word it may be said that this sense is represented by 'Isaac'. But the highest sense is represented by 'Abraham'. This shows what conjunction with Divine doctrine is where the Lord's Divine Natural which is represented by 'Jacob' is concerned. These distinct degrees of truth do not however exist in the same way within the Lord because everything in Him is Divine Good, not Divine Truth, still less Divine Natural Truth. Divine Truth is the manifestation of Divine Good to angels in heaven and to men on earth. Though only the manifestation it is nonetheless Divine Truth because it flows from Divine Good, even as light is a manifestation of the sun because it flows from the sun, see 3704.

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