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Postanak 33

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1 A Jakov podigavši oči svoje pogleda, a to Isav ide, i četiri stotine ljudi s njim. I razdeli decu uz Liju i uz Rahilju i uz dve robinje.

2 I namesti napred robinje i njihovu decu, pa Liju i njenu decu za njima, a najposle Rahilju i Josifa.

3 A sam prođe napred, i pokloni se do zemlje sedam puta dokle dođe do brata svog.

4 A Isav pritrča preda nj i zagrli ga i pade mu oko vrata i celiva ga, i obojica se zaplakaše,

5 I Isav podigavši oči ugleda žene i decu, pa reče: Ko su ti ono? A Jakov reče: Deca, koju Bog milostivo darova sluzi tvom.

6 I pristupiše robinje s decom svojom, i pokloniše se.

7 Potom pristupi i Lija i deca njena, i pokloniše se; a najposle pristupi Josif i Rahilja, i pokloniše se.

8 A Isav reče: Šta će ti čitava vojska ona koju sretoh? A on reče: Da nađem milost pred gospodarem svojim.

9 A Isav reče: Ima, brate, u mene dosta; neka tebi šta je tvoje.

10 A Jakov reče: Ne; ako sam sada našao milost pred tobom, primi dar iz moje ruke, jer videh lice tvoje kao da videh lice Božje, tako si me lepo dočekao.

11 Primi dar moj, koji ti je doveden; jer me je obilato obdario Bog, i imam svega. I navali na nj, te primi.

12 Posle reče Isav: Hajde da idemo, ići ću i ja s tobom.

13 A Jakov mu reče: Zna gospodar moj da su ova deca nejaka, i imam ovaca i krava dojilica, pa ako ih usteram jedan dan, poginuće mi sve stado.

14 Nego gospodar moj neka ide pred slugom svojim, a ja ću polako ići, koliko mogu deca i stoka, dokle dođem ka gospodaru svom u Sir.

15 A Isav reče: A ono da ti ostavim nekoliko ljudi što su sa mnom. A on reče: Na šta? Daj da nađem milost pred gospodarem svojim.

16 I tako Isav vrati se isti dan svojim putem u Sir.

17 A Jakov otide u Sokot, i onde načini sebi kuću a stoci svojoj načini staje; zato nazva ono mesto Sokot.

18 Posle dođe Jakov zdravo u grad Sihem u zemlji hananskoj, vrativši se iz Padan-Arama, i namesti se prema gradu.

19 I kupi komad zemlje, gde razape šator svoj, od sinova Emora oca Sihemovog za sto novaca.

20 I načini onde žrtvenik, i nazva ga: Silni Bog Izrailjev.

   

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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 # 801

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801. This description of these people before the Flood shows the nature of the style used by the most ancient people, and consequently of the prophetical style. From here down to the end of this chapter these people are described, in the present verses as regards their persuasions, and in verse 23 that follows as regards their desires. That is, they are described as regards the state of the things of their understanding, and after that as regards the state of those of their will. Although the proper things of the understanding and of the will did not exist in them, the things in them that were the reverse of these must nevertheless be called things of the understanding and will. Though in no sense things of the understanding, persuasions of falsity must be called such because they are matters of thought and reasoning; and the same applies to desires which are in no sense things of the will. Those people are described, as I say, first of all as regards their persuasions of falsity, and after that as regards their desires. This is the reason why verse 23 which follows repeats, though in a different order, the things referred to in this verse 21.

[2] Such also is the prophetical style, the reason being that there are two kinds of life with man - the first belonging to things of the understanding, the second to those of the will - which are very distinct and separate from each other. Man is composed of both, and although they are separated in man nowadays, they still flow one into the other and for the most part unite. The fact that they unite, and how they do so, could be established and illustrated in many ways. Since man is therefore composed of these two parts - understanding and will - and one flows into the other, the Word when describing man describes each part separately, which is the reason for repetitions; otherwise the description would be defective. As with the will and understanding here, so with everything else. It is their subjects that make things exactly what they are. Being the product of their subjects, they are attributes of those subjects. Things separated from their subject, that is, from their substance, are not anything. This is the reason why when the Word describes something it does so as regards both areas. In this way the description of everything is made complete.

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