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Genezo 33

Lernen

   

1 Jakob levis siajn okulojn, kaj vidis, ke jen venas Esav kaj kun li kvarcent homoj. Tiam li dividis la infanojn de Lea kaj de Rahxel kaj de la du sklavinoj.

2 Kaj li starigis la sklavinojn kaj iliajn infanojn antauxe, Lean kun sxiaj infanoj poste, kaj Rahxelon kun Jozef en la fino.

3 Kaj li mem pasis preter ilin, kaj klinigxis gxis la tero sep fojojn, antaux ol li atingis sian fraton.

4 Sed Esav kuris al li renkonte kaj cxirkauxprenis lin, kaj jxetis sin sur lian kolon kaj kisis lin; kaj ili ploris.

5 Esav levis siajn okulojn kaj ekvidis la virinojn kaj la infanojn, kaj diris: Kiuj estas cxe vi cxi tiuj? Jakob respondis: La infanoj, kiujn Dio favore donis al via sklavo.

6 Tiam alproksimigxis la sklavinoj, ili kaj iliaj infanoj, kaj profunde klinigxis.

7 Poste alproksimigxis ankaux Lea kaj sxiaj infanoj kaj klinigxis; fine alproksimigxis Jozef kaj Rahxel kaj klinigxis.

8 Tiam Esav diris: Kio estas tiu tuta tacxmento, kiun mi renkontis? Kaj Jakob respondis: Por akiri la favoron de mia sinjoro.

9 Sed Esav diris: Mi havas multe, mia frato; kio apartenas al vi, tio restu cxe vi.

10 Kaj Jakob diris: Ho ne! se mi akiris vian favoron, prenu mian donacon el mia mano; cxar mi vidis vian vizagxon, kvazaux mi vidus la vizagxon de Dio, kaj vi montrigxis favora al mi.

11 Prenu mian benon, kiu estas alportita al vi; cxar Dio favore donis al mi kaj mi havas cxion. Kaj li insistis, kaj tiu prenis.

12 Kaj Esav diris: Ni levigxu kaj iru, kaj mi iros apud vi.

13 Sed Jakob diris al li: Mia sinjoro scias, ke la infanoj estas malfortaj, kaj la sxafoj kaj bovoj cxe mi estas tro junaj; se oni pelos ilin dum unu tago, la brutaro mortos.

14 Mia sinjoro iru antaux sia sklavo, kaj mi kondukos malrapide, kiel iros la brutoj, kiuj estas antaux mi, kaj kiel iros la infanoj, gxis mi venos al mia sinjoro en Seir.

15 Tiam Esav diris: Mi restigos cxe vi iujn el la homoj, kiuj estas kun mi. Sed Jakob diris: Por kio? lasu min nur posedi la favoron de mia sinjoro.

16 Kaj en tiu tago Esav returne foriris sian vojon al Seir.

17 Kaj Jakob ekiris al Sukot kaj konstruis al si domon, kaj por siaj brutoj li faris kabanojn; tial la loko ricevis la nomon Sukot.

18 Veninte el Mezopotamio, Jakob alvenis bonstate en la urbo de SXehxem, kiu estas en la lando Kanaana; kaj li starigis sian tendaron antaux la urbo.

19 Kaj la kampoparton, sur kiu li starigis sian tendon, li acxetis el la manoj de la filoj de HXamor, la patro de SXehxem, por cent kesitoj.

20 Kaj li starigis tie altaron, kaj li nomis gxin El, la Dio de Izrael.

   

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Arcana Coelestia #4345

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4345. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. That this signifies order from more general things in which were all the rest, may be seen from what has been said just above respecting the signification of the “handmaids,” of “Leah,” of “Rachel,” and of their “children”—namely, that the “handmaids” denote the affections of memory-knowledges and of knowledges; “Leah,” the affection of exterior truth; and “Rachel,” the affection of interior truth. The affections of memory-knowledges and of knowledges are the most external, for memory-knowledges and knowledges themselves are things from which and in which are truths. The affection of external truth follows from this, and is more interior, and the affection of interior truth is still more interior. The more exterior they are, the more general also they are; and the more interior, the less general, and relatively are called particulars and singulars.

[2] With regard to generals, these are called generals because they consist of particulars, consequently because they contain particulars within them. Generals without particulars are not generals, but are so called from particulars. The case herein is like that of a whole and its parts. A whole cannot be called a whole unless there are parts, for the whole consists of parts. For in the nature of things there is nothing which does not come forth and subsist from other things, and because it comes forth and subsists from other things it is called a general, and the things of which it consists and from which it subsists are said to be particulars. External things are what consist of internal things, and therefore external things are relatively general. It is so with man and his faculties; the more exterior these are, the more general they are; for they consist of things more interior, and these of inmost things in order.

[3] The body itself, and the things of the body, such as those called the external senses and the actions, are relatively the most general. The natural mind and the things of this mind are less general, because more interior, and relatively are called particulars. But the rational mind and the things of this mind are still more interior, and relatively are singulars. All this is manifest to the life when man puts off the body and becomes a spirit; for it is then manifest to him that his bodily things had been no other than the most general of the things of his spirit, and that the bodily things had come forth and subsisted from those of his spirit; thus that the things of the spirit had been relatively particulars. And when the same spirit becomes an angel (that is, when he is uplifted into heaven), it is manifest to him that the same things which he had previously seen and felt in general, and thus in obscurity, he now sees and feels in particular and in clearness; for he now sees and feels innumerable things which he had previously seen and felt as one.

[4] This is also evident from man himself during his life in the world-the things which he sees and feels in infancy are most general; but those which he sees and feels in childhood and youth are the particulars of these generals; and those which he sees and feels in adult age are the singulars of these particulars. For as a man advances in age, he instills particulars into the generals of infancy, and afterwards singulars into the particulars. For he advances successively toward things more interior, and infills the generals with particulars, and the particulars with singulars. From this it may now be seen what is meant by “order from the generals in which were all the rest,” which is signified by his placing the handmaids and their children first, and Leah and her children after, and Rachel and her children after.

[5] When a man is being regenerated, or what is the same, when the truths in him are being conjoined with good, the case is similar, and this is the subject here treated of. Then general affections with their truths (which here are the “handmaids” and their “children”), are first instilled into good; then those less general (that is, those which are relatively particulars), which here are “Leah” and her “children;” and finally those still less general (that is, those which are relatively singulars), which here are “Rachel” and “Joseph.” For man then passes in like manner as it were through ages, first being in his infancy, and then in childhood and youth, and finally in adult age.

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