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Genesis第28章

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1 Siis Iisak kutsus Jaakobi ja õnnistas teda; ja ta keelas teda ning ütles temale: 'Ära võta naist kaananlaste tütreist!

2 Võta kätte, mine Mesopotaamiasse oma emaisa Betueli kotta ja võta sealt enesele naine oma ema venna Laabani tütreist.

3 Kõigeväeline Jumal õnnistagu sind, tehku sind viljakaks ja paljuks, et sinust tuleks hulk rahvaid!

4 Ta andku sulle Aabrahami õnnistust, sinule ja su soole koos sinuga, et sa päriksid maa, kus sa võõrana elad, mille Jumal on andnud Aabrahamile!'

5 Ja Iisak saatis Jaakobi teele ning see läks Mesopotaamiasse süürlase Betueli poja Laabani juurde, kes oli Jaakobi ja Eesavi ema Rebeka vend.

6 Kui Eesav nägi, et Iisak oli õnnistanud Jaakobit ja oli saatnud ta Mesopotaamiasse sealt enesele naist võtma, olles teda õnnistanud ja keelanud, öeldes: 'Ära võta naist kaananlaste tütreist!'

7 ja et Jaakob oli kuulanud oma isa ja ema ja oli läinud Mesopotaamiasse,

8 siis Eesav mõistis, et kaananlaste tütred olid pahad ta isa Iisaki silmis,

9 ja Eesav läks Ismaeli juurde ning võttis oma naiste kõrvale enesele naiseks Mahalati, Aabrahami poja Ismaeli tütre, Nebajoti õe.

10 Jaakob aga lahkus Beer-Sebast ja läks Haarani poole.

11 Ta sattus ühte paika ja ööbis seal, sest päike oli loojunud; ta võttis selle paiga kividest ühe, pani enesele peaaluseks ja heitis sinna paika magama.

12 Ja ta nägi und, ja vaata, maa peal seisis redel, mille ots ulatus taevasse, ja ennäe, Jumala inglid astusid sedamööda üles ja alla.

13 Ja vaata, Issand seisis tema ees ning ütles: 'Mina olen Issand, su isa Aabrahami Jumal ja Iisaki Jumal. Maa, mille peal sa magad, ma annan sinule ja su soole.

14 Ja sinu sugu saab maapõrmu sarnaseks ja sa levid õhtu ja hommiku, põhja ja lõuna poole, ja sinu ja su soo nimel õnnistavad endid kõik maailma suguvõsad.

15 Ja vaata, mina olen sinuga ja hoian sind kõikjal, kuhu sa lähed, ning toon sind taas sellele pinnale, sest ma ei jäta sind maha, kuni olen teinud, mis ma sulle olen öelnud!'

16 Siis Jaakob ärkas unest ja ütles: 'Issand on tõesti selles paigas, mina aga ei teadnud seda!'

17 Ja ta kartis ning ütles: 'Küll on see paik kardetav! See pole muud midagi kui Jumala koda ja taeva värav!'

18 Ja Jaakob tõusis hommikul vara ning võttis kivi, mille ta oli pannud enesele peaaluseks, ja pani selle sambaks püsti ning valas selle otsa peale õli.

19 Ja ta pani sellele paigale nimeks Peetel; enne aga oli selle linna nimi Luus.

20 Ja Jaakob andis tõotuse, öeldes: 'Kui Jumal on minuga ja hoiab mind teel, mida käin, ja annab mulle leiba süüa ja riided selga,

21 ja mina võin rahuga pöörduda oma isakotta, siis on Issand mulle Jumalaks,

22 ja see kivi, mille ma panin sambaks, saab Jumala kojaks. Ja kõigest, mis sa mulle annad, ma annan sulle täpselt kümnist.'

   

来自斯威登堡的著作

 

Arcana Coelestia#3677

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3677. 'The brother of Rebekah, Jacob and Esau's mother' means the relationship through the mother of the good of truth, represented by 'Jacob', with the truth of good, represented by 'Esau'. This is clear from the representation of 'Rebekah' as the Lord's Divine Rational as regards Divine Truth, often dealt with already, from the representation of 'Jacob' as the good of truth, or good which springs from truth in the natural, and from the representation of 'Esau' as the truth of good, or good from which truth springs in the natural, dealt with above in 3669. And seeing that all goods and truths which exist in the natural or external man are conceived and born from the rational or internal man, that is to say, from the good of the rational as the father, and from the truth of the rational as the mother, 3314, 3573, 3616, those words therefore mean a relationship through the mother of the good of truth, represented by 'Jacob', with the truth of good, represented by 'Esau'. This is exactly how they are related to one another.

[2] But to explain these things intelligibly is extremely difficult, the reason being that the most general features of this matter are not known at the present day, such as what spiritual good is and what the truth that goes with it is, and that there are countless genera of good and accompanying truth, and still more countless species, and also that there are degrees of them which are interconnected like those of blood relationships and relationships by marriage. While these very general features remain unknown a description of degrees and relationships would not be at all clear to anyone, especially at the present day when the learned have no wish to know those things. For these do not like to go beneath the surface of these matters and discuss the nature of them, only whether they exist or not. And as long as that is their state they have no wish at all to know anything about those countless kinds of good and truth.

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

来自斯威登堡的著作

 

Arcana Coelestia#3573

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3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.

[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.

[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.

[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.

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