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Genesi 32

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1 Giacobbe continuò il suo cammino, e gli si fecero incontro degli angeli di Dio.

2 E come Giacobbe li vide, disse: "Questo è il campo di Dio"; e pose nome a quel luogo Mahanaim.

3 Giacobbe mandò davanti a sé dei messi a Esaù suo fratello, nel paese di Seir, nella campagna di Edom.

4 E dette loro quest’ordine: "Direte così ad Esaù, mio signore: Così dice il tuo servo Giacobbe: Io ho soggiornato presso Labano, e vi sono rimasto fino ad ora;

5 ho buoi, asini, pecore, servi e serve; e lo mando a dire al mio signore, per trovar grazia agli occhi tuoi".

6 E i messi tornarono a Giacobbe, dicendo: "Siamo andati dal tuo fratello Esaù, ed eccolo che ti viene incontro con quattrocento uomini".

7 Allora Giacobbe fu preso da gran paura ed angosciato; divise in due schiere la gente ch’era con lui, i greggi, gli armenti, i cammelli, e disse:

8 "Se Esaù viene contro una delle schiere e la batte, la schiera che rimane potrà salvarsi".

9 Poi Giacobbe disse: "O Dio d’Abrahamo mio padre, Dio di mio padre Isacco! O Eterno, che mi dicesti: Torna al tuo paese e al tuo parentado e ti farò del bene,

10 io son troppo piccolo per esser degno di tutte le benignità che hai usate e di tutta la fedeltà che hai dimostrata al tuo servo; poiché io passai questo Giordano col mio bastone, e ora son divenuto due schiere.

11 Liberami, ti prego, dalle mani di mio fratello, dalle mani di Esaù; perché io ho paura di lui e temo che venga e mi dia addosso, non risparmiando né madrebambini.

12 E tu dicesti: Certo, io ti farò del bene, e farò diventare la tua progenie come la rena del mare, la quale non si può contare da tanta che ce n’è".

13 Ed egli passò quivi quella notte; e di quello che avea sotto mano prese di che fare un dono al suo fratello Esaù:

14 duecento capre e venti capri, duecento pecore e venti montoni,

15 trenta cammelle allattanti coi loro parti, quaranta vacche e dieci tori, venti asine e dieci puledri.

16 E li consegnò ai suoi servi, gregge per gregge separatamente, e disse ai suoi servi: "Passate dinanzi a me, e fate che vi sia qualche intervallo fra gregge e gregge".

17 E dette quest’ordine al primo: "Quando il mio fratello Esaù t’incontrerà e ti chiederà: Di chi sei? dove vai? a chi appartiene questo gregge che va dinanzi a te?

18 tu risponderai: Al tuo servo Giacobbe, è un dono inviato al mio signore Esaù; ed ecco, egli stesso vien dietro a noi".

19 E dette lo stesso ordine al secondo, al terzo, e a tutti quelli che seguivano i greggi, dicendo: "In questo modo parlerete a Esaù, quando lo troverete,

20 e direte: "Ecco il tuo servo Giacobbe, che viene egli stesso dietro a noi". Perché diceva: "Io lo placherò col dono che mi precede, e, dopo, vedrò la sua faccia; forse, mi farà buona accoglienza".

21 Così il dono andò innanzi a lui, ed egli passò la notte nell’accampamento.

22 E si levò, quella notte, prese le sue due mogli, le sue due serve, i suoi undici figliuoli, e passò il guado di Iabbok.

23 Li prese, fece loro passare il torrente, e lo fece passare a tutto quello che possedeva.

24 Giacobbe rimase solo, e un uomo lottò con lui fino all’apparir dell’alba.

25 E quando quest’uomo vide che non lo poteva vincere, gli toccò la commessura dell’anca; e la commessura dell’anca di Giacobbe fu slogata, mentre quello lottava con lui.

26 E l’uomo disse: "Lasciami andare, ché spunta l’alba". E Giacobbe: "Non ti lascerò andare prima che tu m’abbia benedetto!"

27 E l’altro gli disse: Qual è il tuo nome?" Ed egli rispose: "Giacobbe".

28 E quello disse: "Il tuo nome non sarà più Giacobbe, ma Israele, poiché tu hai lottato con Dio e con gli uomini, ed hai vinto".

29 E Giacobbe gli chiese: "Deh, palesami il tuo nome". E quello rispose: "Perché mi chiedi il mio nome?"

30 E lo benedisse quivi. E Giacobbe chiamò quel luogo Peniel, "perché", disse, "ho veduto Iddio a faccia a faccia, e la mia vita è stata risparmiata".

31 Il sole si levava com’egli ebbe passato Peniel; e Giacobbe zoppicava dell’anca.

32 Per questo, fino al dì d’oggi, gl’Israeliti non mangiano il nervo della coscia che passa per la commessura dell’anca, perché quell’uomo avea toccato la commessura dell’anca di Giacobbe, al punto del nervo della coscia.

   

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Arcana Coelestia # 4307

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4307. In the internal historical sense 'Jacob asked and said, Tell me, I pray, your name' means evil spirits. This becomes clear from many connections in this sense, in which these words and those that follow have reference to the descendants of Jacob; for the meaning in the internal sense depends on the specific subject under discussion. For not good spirits but evil ones are meant by him who wrestled with Jacob, as becomes clear from the consideration that 'wrestling' means temptation, 3927, 3928, 4274; and no temptation is ever carried out by good spirits, only by evil ones. For temptation consists in the activation of the evil and falsity residing with a person, 741, 751, 761, 1820, 4249, 4299. Good spirits and angels never activate evils and falsities but defend a person against them and turn them to good; for good spirits are led by the Lord, and from the Lord nothing except holy good and holy truth ever proceeds. The Lord does not tempt anyone, as is well known from teaching accepted in the Church; see also 1875, 2768. From this and also from the fact that the descendants of Jacob gave in to every temptation not only in the desert but also after that, it is evident that they were not good spirits but evil ones who are meant by him who wrestled with Jacob. What is more, the nation meant by 'Jacob' here was not governed by any spiritual or celestial love, only by bodily and worldly love, 4281, 4288-4290, 4293. The spirits present with any people depend on the loves governing those people, good spirits and angels being present with those who are governed by spiritual or celestial love, evil spirits with those who are governed solely by bodily or worldly love. So true is this that anyone can know which kind of spirits are present with him merely by noting the nature of his own loves, or what amounts to the same, the nature of his ends in view, since everyone has that which he loves as his end in view.

[2] The reason the one who wrestled with him called himself 'God' is Jacob's own belief that he was. In this he was like his descendants who believed unceasingly that Jehovah was present in their holy external observances, when in fact Jehovah was present solely in what these represented, as will be clear from what follows below. They also believed that Jehovah led them into temptations, was the author of all evil, and was full of anger and fury whenever they were punished. It is because they believed He was like this that such descriptions of Him appear in the Word, when in actual fact Jehovah never leads anyone into temptations, is never the author of anything evil, and is never full of anger, still less of fury, see 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614. This also explains why the one who wrestled with Jacob was unwilling to reveal his name. The reason why in the internal spiritual sense the one who wrestled with Jacob is used to mean the angelic heaven, 4295, is that the Lord, who in the highest sense is there represented by 'Jacob', allowed even angels to enter in and tempt Him, and that the angels were in that case left alone to their proprium, as has been shown in the paragraph just referred to.

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

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Arcana Coelestia # 3605

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3605. 'Esau hated Jacob because of the blessing with which his father had blessed him' means that natural good found the conjunction with truth - inverted as regards order - repugnant. This is clear from the meaning of 'hating' here in the internal sense as repugnance, dealt with below; from the representation of 'Esau' as natural good, and of 'Jacob' as natural truth, dealt with above; and from the meaning of 'a blessing' as conjunction, dealt with above in 3504, 3514, 3530, 3565, 3584. As regards its being a conjunction with truth - inverted as regards order - that is represented by Jacob, this is clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603.

[2] The reason why 'hating' in the internal sense means repugnance is that it has reference to good, represented by 'Esau', and good does not even know what hatred is, since it is the complete opposite of it. Things that are opposites cannot possibly coexist in the same subject. But instead of hatred, good - or the person in whom good is present - feels a certain kind of repugnance, and this is why hatred here in the internal sense means repugnance. Actually the internal sense is intended primarily for those who are in heaven, and therefore when it comes down from there and passes into the literal sense, the feeling of repugnance enters into words that denote hatred when historical narratives refer to hatred. Yet at the same time no idea of hatred is present in the minds of those in heaven. This is similar to what has been told from experience in Volume One, in 1875, about the words in the Lord's Prayer, Do not lead us into temptation, but deliver us from evil. The idea of temptation and evil is rejected until something purely angelic, that is to say, good, devoid of any idea of temptation or evil remains. And coupled with this purely angelic idea there is a kind of indignation and a repugnance to any thought of evil when thinking about the Lord.

[3] It is similar with those places in the Word where one reads about Jehovah or the Lord hating, as in Zechariah,

Let none of you in your hearts think evil of his companion, nor love any lying oath, for all these things I hate, says Jehovah. Zechariah 8:17.

In Moses,

You shall not erect for yourself a pillar, which Jehovah your God hates. Deuteronomy 16:22.

In Jeremiah,

My heritage has become to Me like a lion in the forest It has lifted up its voice against Me, therefore I hate it. Jeremiah 12:8.

In Hosea,

In Gilgal I hate them. Because of the wickedness of their deeds I will drive them out of My house; I will love them no more. Hosea 9:15.

Here 'the hatred' that is attributed to Jehovah or the Lord is not in the internal sense hatred but mercy, for the Divine is mercy. But when that mercy flows down to someone who is under the influence of evil he is exposed to the punishment that goes with evil, in which case mercy looks like hatred. And because it looks like hatred it is also called such in the sense of the letter.

[4] The same applies when in the Word anger, wrath, or fury are attributed to Jehovah or the Lord, dealt with in 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447. The Jewish and Israelitish people more than all others were such that as soon as they detected any enmity present even with allies they believed that they were entitled to treat them cruelly, not only killing them but also exposing their bodies to wild animals and birds. And because the Lord's inflowing mercy was converted in this way into such hatred with them, a hatred directed, as has been stated, not only against enemies but also against allies, they inevitably believed that Jehovah too was capable of hating, being angry, wrathful, and furious. This is the reason why the Word has spoken in this way according to the appearance. For what a person is in himself determines how he sees the Lord, 1838, 1861, 2706. But the nature of hatred in the case of these in whom love and charity, that is, good, are present, is clear from the Lord's words in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. Matthew 5:43-45.

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