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Genesis 33

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1 Jokūbas, pakėlęs akis, pamatė ateinantį Ezavą su keturiais šimtais vyrų. Jis paskirstė vaikus tarp Lėjos, achelės ir abiejų tarnaičių:

2 sustatė tarnaites ir jų vaikus pirmoje eilėje, Lėją ir jos vaikus už jų, o achelę ir Juozapą paskutinėje eilėje.

3 Jis pats nuėjo pirma jų ir septynis kartus nusilenkė iki žemės, kol susitiko su broliu.

4 Ezavas bėgo prie jo, apkabino jį ir bučiavo, puolęs jam ant kaklo, ir jie abu verkė.

5 Pamatęs žmonas ir vaikus, jis klausė: “Kas šitie?” Tas atsakė: “Vaikai, kuriais Dievas apdovanojo tavo tarną”.

6 Tada priartėjusios tarnaitės su savo vaikais nusilenkė.

7 Paskui priartėjo Lėja ir jos vaikai ir nusilenkė. Pagaliau priartėjo Juozapas ir achelė ir taip pat nusilenkė.

8 Ezavas toliau klausė: “Kam tie būriai, kuriuos sutikau?” Jis atsakė: “Kad rasčiau malonę savo valdovo akyse!”

9 Ezavas atsakė: “Mano broli, aš turiu užtektinai, pasilaikyk, ką turi!”

10 Jokūbas tarė: “O ne! Jei radau malonę tavo akyse, tai priimk iš manęs šią dovaną. Aš matau tavo veidą, tarsi matyčiau Dievo veidą, ir tu esi man malonus.

11 Prašau, priimk palaiminimą, kurį tau atnešiau. Nes Dievas buvo man maloningas, ir aš visko turiu”. Jokūbui prašant, brolis priėmė dovaną.

12 Tada Ezavas tarė: “Dabar keliaukime­aš eisiu tavo priešakyje!”

13 Bet Jokūbas atsakė: “Mano valdovas žino, kad vaikai gležni ir kad dalis avių bei galvijų yra jaunikliai; jei juos per greitai varysime nors vieną dieną, jie išgaiš.

14 Mano valdove, eik pirma savo tarno, o aš pamažu toliau judėsiu, kaip įstengia eiti gyvuliai ir vaikai, kol nueisiu pas savo valdovą į Seyrą”.

15 Tada Ezavas sakė: “Leisk man palikti su tavimi dalį savo žmonių!” Bet tas atsakė: “Kam to reikia? Kad tik surasčiau malonę savo valdovo akyse!”

16 Ezavasdieną sugrįžo į Seyrą,

17 o Jokūbas judėjo toliau į Sukotą. Ten jis pasistatė namus, o gyvuliams­ pastoges. Todėl pavadino tą vietą Sukotu.

18 Jokūbas, keliaudamas iš Mesopotamijos, laimingai atvyko į Sichemą, kuris yra Kanaano krašte, ir apsistojo šalia miesto.

19 Sklypą, kuriame pasistatė palapinę, jis nusipirko iš Sichemo tėvo Hamoro sūnų už šimtą monetų.

20 Jis ten pastatė aukurą ir jį pavadino: “Izraelio Dievo galybė”.

   

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Arcana Coelestia # 4393

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4393. 'And Jacob came to Salem, the city of Shechem' means interior truths of faith which go with a state of serenity. This is clear from the meaning of 'Salem' as the serenity of peace, dealt with below, and from the meaning of 'the city of Shechem' as interior truths of faith, dealt with in the next chapter where Shechem and his city are the subject. For 'a city' means the truth of faith, see 402, 2268, 2449, 2451, 2712, 2943, 3216, while 'Salem' means the serenity of peace, as may be seen in David,

In Judah is God known, in Israel His name is great; and in Salem is His tent, and His dwelling-place in Zion. There He broke the bow's flashing arrows, the shield and the sword, and war. Psalms 76:1-3.

Here 'Salem' plainly means the serenity of peace since it is said that there He broke the bow's flashing arrows, the shield, the sword, and war, as well as from the meaning of that name in the original language - for Salem means serenity and perfection. What the serenity of peace is, see 1726, 3696. Such peace involves interior truths, that is, it is experienced by those who in faith and life are governed by interior truths. But as long as they are governed by exterior truths, and especially while progressing from exterior to interior, their state is not one of serenity, for at that time the conflicts brought about by temptations are taking place. The same is also represented here by Jacob in that, following his fear and anxiety on account of Esau, he entered a state of serenity.

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

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Arcana Coelestia # 4373

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4373. 'And he urged him. and he took it' means that that affection originating in the good of truth was instilled by means of affection inspired by Divine Good. This becomes clear from the explanations given so far in 4364 onwards. Further evidence of the actual affection for truth, inspired within the good by Divine Good, is displayed by his urging him, see above in 4366. Before anything more can be said about the affection for truth which is the subject in these verses, it should be recognized that although that affection seems to derive from truth and so to exist within truth it does not derive from truth but from good; for truth has no life at all within it apart from that which comes from good. Its seeming to derive from truth is, to use a comparison, like the life which is present within the body. That life does not in fact belong to the body but to the soul, nor yet to the soul but flows in by way of the soul from the Prime source of life, that is, from the Lord, however much it seems to belong to the body It is also like an image in a mirror, which is seen within the mirror but is in fact a reflection of a shape entering from outside.

[2] To people who confine their minds to the historical details it is not indeed apparent that the internal sense of these words and those before them is anything of the kind; for their thought is of Esau, and of Jacob and the gift he sent ahead of him. They are not aware of the fact that 'Esau' represents Divine Good within the natural and 'Jacob' truth which is to be joined there to Divine Good. Nor are they aware that their friendly dialogue here means an affection inspired within truth by good. Yet the angels understand these historical details in no other way when these are read by man, for angels possess no other mental picture of things than a spiritual one. With them the historical sense is converted into that spiritual picture, and in this way angelic thoughts correspond to those of men. It is never-ending correspondences such as these that cause the Word to be holy and Divine, for as it rises up to heaven the literal sense becomes spiritual. It also rises all the way up to the Lord, where it becomes Divine. This is Inspiration.

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