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Genesis 32

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1 men Jakob fortsatte sin ejse. Og Guds Engle mødte ham;

2 og da Jakob så dem, sagde han: "Her er Guds Lejr!" derfor kaldte han Stedet Mahanajim.

3 Derpå sendte Jakob Sendebud i Forvejen til sin Broder Esau i Se'irs LandEdoms Højslette,

4 og han bød dem: "Sig til min Herre Esau: Din Træl Jakob lader dig vide, at jeg har levet som Gæst hos Laban og boet der indtil nu;

5 jeg har samlet mig Okser,Æsler og Småkvæg, Trælle og Trælkvinder; og nu sender jeg Bud til min Herre med Efterretning herom i Håb om at finde Nåde for dine Øjne!"

6 Men Sendebudene kom tilbage til Jakob og meldte: "Vi kom til din Broder Esau, og nu drager han dig i Møde med 400 Mand!"

7 Da blev Jakob såre forfærdet, og i sin Angst delte han sine Folk, Småkvæget, Hornkvæget og Kamelerne i to Lejre,

8 idet han tænkte: "Hvis Esau møder den ene Lejr og slår den, kan dog den anden slippe bort."

9 Derpå bad Jakob: "Min Fader Abrahams og min Fader Isaks Gud, HE E, du, som sagde til mig: Vend tilbage til dit Land og din Hjemstavn, så vil jeg gøre vel imod dig!

10 Jeg er for ringe til al den Miskundhed og Trofasthed, du har udvist mod din Tjener; thi med min Stav gik jeg over Jordan der, og nu er jeg blevet til to Lejre;

11 frels mig fra min Broder Esaus Hånd, thi jeg frygter for, at han skal komme og slå mig, både Moder og Børn!

12 Du har jo selv sagt, at du vil gøre vel imod mig og gøre mit Afkom som Havets Sand, der ikke kan tælles for Mængde!"

13 Og han blev der om Natten. Af hvad han havde, udtog han så en Gave til sin Broder Esau,

14 200 Geder og 20 Bukke, 200 Får og 20 Vædre,

15 34 diegivende Kamelhopper med deres Føl, 40 Køer og 10 Tyre, 20 Aseninder og 10 Æselhingste;

16 han delte dem i flere Hjorde og overlod sine Trælle dem, idet han sagde til dem: "Gå i Forvejen og lad en Plads åben mellem Hjordene!"

17 Og han bød den første: "Når min Broder Esau møder dig og spørger, hvem du tilhører, hvor du skal hen, og hvem din Drift tilhører,

18 skal du svare: Den tilhører din Træl Jakob; det er en Gave. han sender min Herre Esau; selv kommer han bagefter!"

19 Og han bød den anden og den tredje og alle de andre, der fulgte med Hjordene, at sige det samme til Esau, når de traf ham:

20 "Din Træl Jakob kommer selv bagefter!" Thi han tænkte: "Jeg vil søge at forsone ham ved den Gave. der drager foran, og først bagefter vil jeg træde frem for ham; måske han da tager venligt imod mig!"

21 Så drog Gaven i Forvejen, medens han selv blev i Lejren om Natten.

22 Samme Nat tog han sine to Hustruer, sine to Trælkvinder og sine elleve Børn og gik over Jakobs Vadested;

23 han tog dem og bragte dem over Bækken; ligeledes bragte han alt. hvad han ejede, over.

24 Men selv blev Jakob alene tilbage. Da var der en, som brødes, med ham til Morgengry;

25 og da han så, at han ikke kunde få Bugt med ham, gav han ham et Slag på Hofteskålen; og Jakobs Hofteskål gik af Led, da han brødes med ham.

26 Da sagde han: "Slip mig, thi Morgenen gryr!" Men han svarede: "Jeg slipper dig ikke, uden du velsigner mig!"

27 Så spurgte han: "Hvad er dit Navn?" Han svarede: "Jakob!"

28 Men han sagde: "Dit Navn skal ikke mere være Jakob, men Israel; thi du har kæmpet med Gud og Mennesker og sejret!"

29 Da sagde Jakob:"Sig mig dit Navn!" Men han svarede: "Hvorfor spørger du om mit Navn?" Og han velsignede ham der.

30 Og Jakob kaldte Stedet Peniel, idet han sagde: "Jeg har skuet Gud Ansigt til Ansigt og har mit Liv frelst."

31 Og Solen stod op, da han drog forbi Penuel, og da haltede han på Hoften.

32 Derfor undlader Israeliterne endnu den Dag i Dag at spise Hoftenerven, der ligger over Hofteskålen, thi han gav Jakob et Slag på Hofteskålen, på Hoftenerven.

   


The Project Gutenberg Association at Carnegie Mellon University

Aus Swedenborgs Werken

 

Arcana Coelestia #4249

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4249. 'And Jacob was exceedingly afraid, and was distressed' means the state when it is being changed. This is clear from the fact that fear and distress are the first stage in temptations, and that they are precursors to the turning round or the change taking place within a state. The arcana which lie deeper still within these details - that is to say, Esau's coming to meet Jacob with four hundred men, and Jacob's consequent fear and distress - cannot be explained easily and intelligibly since they are rather more internal ones. Let just this one be brought forward here. When good takes up the first position and subordinates truths to itself, as happens when a person undergoes spiritual temptations, the good which flows in from the interior is accompanied by very many truths which have been stored away in the person's interior man. Those truths cannot come into focus and be seen by him until good is playing the leading role, for when this happens the natural starts to receive light from good, and it is apparent to him which things in the natural agree and which ones do not. And this is what gives rise to the fear and distress that are the precursors to spiritual temptation. For spiritual temptation acts upon the conscience, which is an attribute of the interior man, and therefore when entering such temptation a person does not know the origin of his fear and distress. But the angels present with him know it full well. Indeed temptation has its origin in angels' maintenance of the person in goods and truths, while evil spirits maintain him in evils and falsities.

[2] The things that occur among the spirits and angels present with a person are perceived by him purely as things going on within himself. For while he lives in the body and does not believe that everything within him flows in from somewhere other than himself, he imagines that the causes of the things that go on within him do not lie outside himself but that all causes lie within him and are his own - which is not in fact the case. For whatever a person thinks and what he wills, that is, all his thought and all his affection, originate either in hell or in heaven. When he thinks and wills anything evil and as a consequence takes delight in falsities, let him realize that his thoughts and affections originate in hell; but when he thinks and wills anything good and as a consequence takes delight in truths, let him realize that these originate in heaven, that is, in the Lord by way of heaven. But the person's thoughts and affections more often than not take on a different outward appearance. A conflict between evil spirits and angels, for example, arising from the things in one who is to be regenerated, takes on the different outward appearance of fear and distress, and of temptation.

[3] These matters are bound to seem paradoxes to man, for almost every member of the Church at the present day believes that all the truth he thinks, and the good he wills and does, originate in himself, even though he says something other than that when speaking from doctrine taught by faith. Indeed his nature is such that if anyone told him that spirits from hell exist who flow into his thought and will when he thinks and wills anything evil, and angels from heaven when he thinks and wills anything good, he would be dumbfounded at anyone putting forward such an idea, for he would say that he can feel the life within himself and that he thinks from himself and wills from himself. His belief is based on that feeling and not on what doctrine teaches. Yet that doctrine is true and such feeling deceptive. This I have been allowed to know from almost uninterrupted experience lasting several years now, and to know it in such a way as to leave me in no doubt whatsoever.

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