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创世记 32

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1 雅各仍旧行的使者遇见他。

2 雅各见他们就:这是的军兵,於是给那地方起名玛哈念(就是二军兵的意思)。

3 雅各打发人先往西珥去,就是以东,见他哥哥以扫

4 吩咐他们:你们对我以扫:你的仆人雅各这样:我在拉班那里寄居,直到如今。

5 我有牛、羊群、仆婢,现在打发人来报告我,为要在你眼前蒙恩。

6 所打发的回到雅各那里,:我们到了你哥哥以扫那里,他带着,正迎着你

7 雅各就甚惧,而且愁烦,便把那与他同在的人口和羊群牛群骆驼分做两队,

8 以扫击杀这队,剩下的那队还可以逃避。

9 雅各耶和华─我祖亚伯拉罕的,我父亲以撒的阿,你曾对我:回你本本族去,我要厚待你。

10 你向仆人所施的一切慈爱和诚实,我一点也不配得;我先前只拿着我的杖过这约但河,如今我却成了两队了。

11 求你我脱离我哥哥以扫;因为我怕他杀我,连妻子带儿女一同杀了。

12 你曾:我必定厚待你,使你的後裔如同边的沙,多得不可胜

13 当夜,雅各在那里住宿,就从他所有的物中拿礼物要送给他哥哥以扫

14 山羊只,公山羊二十只,母绵只,公绵二十只,

15 奶崽子的骆驼三十只─各带着崽子,母四十只,公只,母二十匹,匹;

16 每样各分一群,交在仆人下,就对仆人:你们要在我前头过去,使群群相离,有空间的地方;

17 又吩咐尽先走的:我哥哥以扫遇见你的时候,问你:你是那家的人?要往那里去?你前头?这些是谁的?

18 你就:是你仆人雅各的,是送给我以扫礼物;他自己也在我们边?。

19 又吩咐第二、第三,和一切赶群畜的人:你们遇见以扫的时候也要这样对他

20 并且你们要:你仆人雅各我们边。因雅各心里:我藉着在我前头去的礼物解他的恨,然再见他的面,或者他容纳我。

21 於是礼物先过去了;那夜,雅各在队中住宿。

22 他夜间起来,带着两个妻子,两个使女,并十一个儿子,过了雅博渡口,

23 先打发他们过,又打发所有的都过去,

24 雅各。有一个来和他摔跤,直到黎明。

25 那人见自己胜不过他,就将他的大腿窝摸了一把,雅各大腿窝正在摔跤的时候就扭了。

26 那人:天黎明了,容我去罢!雅各:你不给我祝福,我就不容你去。

27 那人:你名叫甚麽?他:我名叫雅各

28 那人:你的名不要再叫雅各,要叫以色列;因为你与与人较力,都得了胜。

29 雅各问他:请将你的名告诉我。那人:何必问我的名?於是在那里给雅各祝福

30 雅各便给那地方起名毗努伊勒(就是之面的意思),意思:我面对面见了,我的性命仍得保全。

31 日头刚出来的时候,雅各经过毗努伊勒,他的大腿就瘸了。

32 故此,以色列人大腿窝的,直到今日,因为那人摸了雅各大腿窝的

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4245

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4245. 'And I am sending to tell my lord, so as to find favour in your eyes' means information concerning its state, and also deference and self-abasement on the part of truth in the presence of good. This is clear from the meaning of 'sending to tell' as providing information concerning one's state. The consequent deference and self-abasement on the part of truth in the presence of good is self-evident, for Jacob calls Esau his 'lord' and speaks of sending to him 'to find favour in your eyes', which are words of deference and self-abasement. Described at present is the nature of the state when truth and good are turned around, that is to say, when truth is becoming subordinate to good; or what amounts to the same, when people who have had an affection for truth begin to have an affection for good. But the incidence of that turning around and subordination is not recognized by any but the regenerate, yet not by any of the regenerate except those who reflect on the matter.

[2] At the present day those who are being regenerated are few, and those who reflect fewer still. For that reason these things which are stated about truth and good are bound to be obscure and are perhaps of such a nature as not to be acknowledged, especially among people who place the truths of faith in first position and the good which flows from charity in second and who as a result give much thought to matters of doctrine but not to the good deeds of charity, and who consider eternal salvation to be a product of the former, not of the latter. Those who think in this way cannot possibly know, let alone perceive, that the truth of faith is subordinate to the good that flows from charity. The things which are the substance and the basis of a person's thought have an affect on him. If he were to think from the goods of charity he would see plainly that the truths of faith occupied the second position, and he would also see truths themselves so to speak in light. For the good which flows from charity is like a flame which provides light and so illuminates every single thing which he had previously assumed to be true. He would also discern how falsities had intermingled themselves and had taken on the appearance of truths.

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