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Genesis 32

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1 ἀναστὰς δὲ λαβαν τὸ πρωὶ κατεφίλησεν τοὺς υἱοὺς αὐτοῦ καὶ τὰς θυγατέρας αὐτοῦ καὶ εὐλόγησεν αὐτούς καὶ ἀποστραφεὶς λαβαν ἀπῆλθεν εἰς τὸν τόπον αὐτοῦ

2 καὶ ιακωβ ἀπῆλθεν εἰς τὴν ἑαυτοῦ ὁδόν καὶ ἀναβλέψας εἶδεν παρεμβολὴν θεοῦ παρεμβεβληκυῖαν καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ θεοῦ

3 εἶπεν δὲ ιακωβ ἡνίκα εἶδεν αὐτούς παρεμβολὴ θεοῦ αὕτη καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου παρεμβολαί

4 ἀπέστειλεν δὲ ιακωβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς ησαυ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν σηιρ εἰς χώραν εδωμ

5 καὶ ἐνετείλατο αὐτοῖς λέγων οὕτως ἐρεῖτε τῷ κυρίῳ μου ησαυ οὕτως λέγει ὁ παῖς σου ιακωβ μετὰ λαβαν παρῴκησα καὶ ἐχρόνισα ἕως τοῦ νῦν

6 καὶ ἐγένοντό μοι βόες καὶ ὄνοι καὶ πρόβατα καὶ παῖδες καὶ παιδίσκαι καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου ησαυ ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου

7 καὶ ἀνέστρεψαν οἱ ἄγγελοι πρὸς ιακωβ λέγοντες ἤλθομεν πρὸς τὸν ἀδελφόν σου ησαυ καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σοι καὶ τετρακόσιοι ἄνδρες μετ' αὐτοῦ

8 ἐφοβήθη δὲ ιακωβ σφόδρα καὶ ἠπορεῖτο καὶ διεῖλεν τὸν λαὸν τὸν μετ' αὐτοῦ καὶ τοὺς βόας καὶ τὰ πρόβατα εἰς δύο παρεμβολάς

9 καὶ εἶπεν ιακωβ ἐὰν ἔλθῃ ησαυ εἰς παρεμβολὴν μίαν καὶ ἐκκόψῃ αὐτήν ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σῴζεσθαι

10 εἶπεν δὲ ιακωβ ὁ θεὸς τοῦ πατρός μου αβρααμ καὶ ὁ θεὸς τοῦ πατρός μου ισαακ κύριε ὁ εἴπας μοι ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ εὖ σε ποιήσω

11 ἱκανοῦταί μοι ἀπὸ πάσης δικαιοσύνης καὶ ἀπὸ πάσης ἀληθείας ἧς ἐποίησας τῷ παιδί σου ἐν γὰρ τῇ ῥάβδῳ μου διέβην τὸν ιορδάνην τοῦτον νῦν δὲ γέγονα εἰς δύο παρεμβολάς

12 ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου ησαυ ὅτι φοβοῦμαι ἐγὼ αὐτόν μήποτε ἐλθὼν πατάξῃ με καὶ μητέρα ἐπὶ τέκνοις

13 σὺ δὲ εἶπας καλῶς εὖ σε ποιήσω καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης ἣ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους

14 καὶ ἐκοιμήθη ἐκεῖ τὴν νύκτα ἐκείνην καὶ ἔλαβεν ὧν ἔφερεν δῶρα καὶ ἐξαπέστειλεν ησαυ τῷ ἀδελφῷ αὐτοῦ

15 αἶγας διακοσίας τράγους εἴκοσι πρόβατα διακόσια κριοὺς εἴκοσι

16 καμήλους θηλαζούσας καὶ τὰ παιδία αὐτῶν τριάκοντα βόας τεσσαράκοντα ταύρους δέκα ὄνους εἴκοσι καὶ πώλους δέκα

17 καὶ ἔδωκεν διὰ χειρὸς τοῖς παισὶν αὐτοῦ ποίμνιον κατὰ μόνας εἶπεν δὲ τοῖς παισὶν αὐτοῦ προπορεύεσθε ἔμπροσθέν μου καὶ διάστημα ποιεῖτε ἀνὰ μέσον ποίμνης καὶ ποίμνης

18 καὶ ἐνετείλατο τῷ πρώτῳ λέγων ἐάν σοι συναντήσῃ ησαυ ὁ ἀδελφός μου καὶ ἐρωτᾷ σε λέγων τίνος εἶ καὶ ποῦ πορεύῃ καὶ τίνος ταῦτα τὰ προπορευόμενά σου

19 ἐρεῖς τοῦ παιδός σου ιακωβ δῶρα ἀπέσταλκεν τῷ κυρίῳ μου ησαυ καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν

20 καὶ ἐνετείλατο τῷ πρώτῳ καὶ τῷ δευτέρῳ καὶ τῷ τρίτῳ καὶ πᾶσι τοῖς προπορευομένοις ὀπίσω τῶν ποιμνίων τούτων λέγων κατὰ τὸ ῥῆμα τοῦτο λαλήσατε ησαυ ἐν τῷ εὑρεῖν ὑμᾶς αὐτὸν

21 καὶ ἐρεῖτε ἰδοὺ ὁ παῖς σου ιακωβ παραγίνεται ὀπίσω ἡμῶν εἶπεν γάρ ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου

22 καὶ παρεπορεύοντο τὰ δῶρα κατὰ πρόσωπον αὐτοῦ αὐτὸς δὲ ἐκοιμήθη τὴν νύκτα ἐκείνην ἐν τῇ παρεμβολῇ

23 ἀναστὰς δὲ τὴν νύκτα ἐκείνην ἔλαβεν τὰς δύο γυναῖκας καὶ τὰς δύο παιδίσκας καὶ τὰ ἕνδεκα παιδία αὐτοῦ καὶ διέβη τὴν διάβασιν τοῦ ιαβοκ

24 καὶ ἔλαβεν αὐτοὺς καὶ διέβη τὸν χειμάρρουν καὶ διεβίβασεν πάντα τὰ αὐτοῦ

25 ὑπελείφθη δὲ ιακωβ μόνος καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως πρωί

26 εἶδεν δὲ ὅτι οὐ δύναται πρὸς αὐτόν καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ καὶ ἐνάρκησεν τὸ πλάτος τοῦ μηροῦ ιακωβ ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ

27 καὶ εἶπεν αὐτῷ ἀπόστειλόν με ἀνέβη γὰρ ὁ ὄρθρος ὁ δὲ εἶπεν οὐ μή σε ἀποστείλω ἐὰν μή με εὐλογήσῃς

28 εἶπεν δὲ αὐτῷ τί τὸ ὄνομά σού ἐστιν ὁ δὲ εἶπεν ιακωβ

29 εἶπεν δὲ αὐτῷ οὐ κληθήσεται ἔτι τὸ ὄνομά σου ιακωβ ἀλλὰ ισραηλ ἔσται τὸ ὄνομά σου ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατός

30 ἠρώτησεν δὲ ιακωβ καὶ εἶπεν ἀνάγγειλόν μοι τὸ ὄνομά σου καὶ εἶπεν ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου καὶ ηὐλόγησεν αὐτὸν ἐκεῖ

31 καὶ ἐκάλεσεν ιακωβ τὸ ὄνομα τοῦ τόπου ἐκείνου εἶδος θεοῦ εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον καὶ ἐσώθη μου ἡ ψυχή

32 ἀνέτειλεν δὲ αὐτῷ ὁ ἥλιος ἡνίκα παρῆλθεν τὸ εἶδος τοῦ θεοῦ αὐτὸς δὲ ἐπέσκαζεν τῷ μηρῷ αὐτοῦ

33 ἕνεκεν τούτου οὐ μὴ φάγωσιν οἱ υἱοὶ ισραηλ τὸ νεῦρον ὃ ἐνάρκησεν ὅ ἐστιν ἐπὶ τοῦ πλάτους τοῦ μηροῦ ἕως τῆς ἡμέρας ταύτης ὅτι ἥψατο τοῦ πλάτους τοῦ μηροῦ ιακωβ τοῦ νεύρου καὶ ἐνάρκησεν

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4301

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4301. As he passed over Penuel. That this signifies the state of truth in good, is evident from the signification of “Penuel,” as being the state of truth in good. For Jabbok was the stream first passed over by Jacob when he entered into the land of Canaan, and by this is signified the first instilling of the affections of truth, see n. 4270, 4271. It is the Penuel that he now passes over, and therefore by it is signified a state of truth that is insinuated into good. The conjunction of good is also treated of, and good is not good unless there is truth in it; for good has its quality and also its form from truth, insomuch that good cannot be called good in any man unless there is truth in it; but truth receives its essence, and consequently its life, from good; and this being the case, and the subject treated of being the conjunction of goods, the state of truth in good is also treated of.

[2] As regards the state of truth in good, this can indeed be described, but yet it cannot be apprehended, except by those who have celestial perception. Others cannot even have an idea of the conjunction of truth with good, because with them truth is in obscurity; for they call that truth which they have learned from doctrinal things, and that good which is done according to this truth; whereas they who have perception are in celestial light as to their understanding (that is, as to their intellectual sight), and they are affected with truths which are conjoined with good, as the eye or bodily sight is affected with flowers in gardens and meadows in the time of spring; and they who are in interior perception are affected with these truths as with a fragrance that is exhaled from them. Such is the angelic state, and therefore such angels perceive all the differences and all the varieties of the instilling and conjunction of truth in good, and thus endless things more than man; for man does not even know that there is any instilling and conjunction, and that a man becomes spiritual thereby.

[3] A few words shall be added in order to convey some notion of this matter. There are two things which constitute the internal man-the understanding and the will. To the understanding pertain truths, and to the will goods; for what a man knows and understands to be so, he calls truth; and what he does from will, thus what he wills, he calls good. These two faculties should constitute a one. This may be illustrated by comparison with the sight of the eye, and with the pleasantness and delight that are experienced by means of this sight. When the eye sees objects, it experiences a pleasantness and delight from them in accordance with their forms, colors, and their consequent beauties both in general and in their parts; in a word, in accordance with the order or dispositions into series. This pleasantness and delight are not of the eye, but of the animus and its affection; and insofar as the man is affected with them, so far he sees them and retains them in memory, while the things that the eye sees from no affection, are passed over and are not implanted in the memory, thus are not conjoined with it.

[4] From this it is evident that the objects of the external sight are implanted in accordance with the pleasantness and delight of the affections; and that they are in this pleasantness and delight; for when a similar pleasantness or delight recurs, such objects also recur; and in like manner when similar objects recur, such pleasantness and delight also recur, with variety according to the states. It is the same with the understanding, which is the internal sight—its objects are spiritual, and are called truths; the field of these objects is the memory; the pleasantness and delight of this sight is good; and thus good is that in which truths are inseminated and implanted. From this it may in some measure appear what the instilling of truth into good is, and what the conjunction of truth in good; also, what the good is which is here treated of, and in regard to which angels perceive things so innumerable, while man perceives scarcely anything.

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

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