Die Bibel

 

Genesis 33

Lernen

   

1 Kui Jaakob oma silmad üles tõstis ja vaatas, ennäe, siis tuli Eesav ja koos temaga nelisada meest. Ta jaotas nüüd lapsed Lea ja Raaheli ja mõlema teenija vahel,

2 seadis teenijad ja nende lapsed ette, Lea ja tema lapsed nende järele, Raaheli ja Joosepi viimaseiks.

3 Ta ise aga läks nende eel ja kummardas seitse korda maani, kuni ta jõudis oma venna juurde.

4 Aga Eesav jooksis temale vastu ja süleles teda, langes temale kaela ja suudles teda; ja nad nutsid.

5 Siis ta tõstis oma silmad üles ja nägi naisi ja lapsi, ja ta küsis: 'Kes need sul on?' Ja tema vastas: 'Need on lapsed, keda Jumal su sulasele armulikult on andnud.'

6 Ka teenijad astusid ligi, nemad ise ja nende lapsed, ja nad kummardasid.

7 Siis astus ligi ka Lea koos oma lastega ja nad kummardasid; lõppeks astusid ligi Joosep ja Raahel ja kummardasid.

8 Siis ta küsis: 'Mida sa kavatsed kogu selle leeriga, keda ma kohtasin?' Ja tema vastas: 'Oma isanda silmis armu leida!'

9 Aga Eesav ütles: 'Mul eneselgi on küllalt, mu vend. Jäägu sulle, mis sul on!'

10 Kuid Jaakob vastas: 'Sugugi mitte! Kui ma nüüd su silmis olen armu leidnud, siis võta mu kingitus minult vastu! Sest ma olen ju tohtinud näha su palet, otsekui näeks Jumala palet, ja sa oled olnud mu vastu lahke.

11 Võta nüüd minu tervituskink, mis sulle toodi, sest Jumal on olnud mu vastu armuline ja mul on kõike küllalt!' Ja ta käis temale peale, kuni ta võttis.

12 Siis ütles Eesav: 'Hakkame liikuma ja lähme, ja mina käin sinuga rinnu.'

13 Aga Jaakob vastas temale: 'Mu isand näeb ju, et lapsed on väetid ja minu hooleks on imetajad lambad ja lehmad; kui neid liiga kiiresti aetakse ühegi päeva, siis sureb kogu kari.

14 Mingu aga mu isand oma sulase eel ja mina liigun pikkamisi oma ees käiva karja kannul ja laste kannul, kuni ma jõuan oma isanda juurde Seiri.'

15 Eesav ütles: 'Ma jätan siis sinu juurde osa rahvast, kes koos minuga on.' Aga tema vastas: 'Mispärast nõnda? Kui ma ainult oma isanda silmis armu leiaksin!'

16 Ja Eesav läks selsamal päeval oma teed tagasi Seiri.

17 Aga Jaakob liikus Sukkotti, ehitas enesele koja ja tegi oma karjadele lehtkatused; seepärast pandi sellele paigale nimeks Sukkot.

18 Ja Jaakob jõudis Mesopotaamiast tulles õnnelikult Sekemi linna, mis on Kaananimaal, ja lõi linna ees leeri üles.

19 Ta ostis selle väljaosa, kuhu ta oma telgi oli üles löönud, Sekemi isa Hamori lastelt saja rahatüki eest.

20 Ja ta püstitas sinna altari ning pani sellele nimeks 'Jumal, Iisraeli Jumal'.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4430

studieren Sie diesen Abschnitt

  
/ 10837  
  

4430. And Shechem saw her. That this signifies truth, is evident from the representation of Shechem as being truth, here the truth of the church from ancient time. That this is represented by Shechem is because there still were remains of the church with that nation to which Shechem belonged. That this was one of the well-disposed nations is manifest from the sincerity with which Hamor and Shechem spoke to Jacob and his sons (verses 8-12), and from the condescension that Shechem might take Dinah for a wife (verses 18-24); for which reason the truth of the church was represented by them. And besides, the city Shechem was Abram’s first station when he came from Syria into the land of Canaan (Genesis 12:6); and was now also Jacob’s first station in coming from Syria, in which he spread his tent, made booths, and erected an altar (Genesis 33:17-20). That by the journeys or sojournings of Abraham and Jacob were represented progressions into the truths of faith and goods of love which in the supreme sense relate to the Lord and in the relative sense to the man who is being regenerated by the Lord, has been repeatedly shown. Hence by the “city Shechem” was signified the first of light (n. 1440, 1441), consequently interior truth, for this is the first of light.

[2] But in this chapter in the internal sense the descendants of Jacob are treated of—how they extinguished in themselves this first of light, or interior truth. In this sense, which is the internal historical sense, the sons of Jacob signify all his descendants; for in the internal sense of the Word the things of the Lord’s kingdom are exclusively treated of, thus the things of His church. The sons of Jacob themselves did not constitute any church, but their descendants, and this only after they had gone out of Egypt, and in actuality only after they came into the land of Canaan.

[3] Moreover as regards this city named from Shechem, it was anciently called “Shalem,” as is evident in the foregoing chapter:

Jacob came to Shalem, a city of Shechem, which is in the land of Canaan (Genesis 33:18).

That by “Shalem” is signified tranquillity, and by the “city of Shechem” the interior truths of faith, and that when a man comes to these truths he comes into a tranquil state, may be seen above (n. 4393). But the same city was afterwards called “Shechem,” as may be seen in Joshua:

The bones of Joseph, which the sons of Israel caused to go up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor the father of Shechem for a hundred kesitah (Josh. 24:32).

And in the book of Judges:

Gaal the son of Ebed said to the citizens of Shechem, Who is Abimelech, and who is Shechem, that we should serve him? Is not he the son of Jerubbaal, and Zebul is his officer? Serve ye the men of Hamor the father of Shechem, and why should we serve this man? (Judg. 9:28).

[4] The same city was afterwards called “Sychar,” as is evident in John:

Jesus came to a city of Samaria called Sychar, near to the field which Jacob gave to his son Joseph; and Jacob’s spring was there (John 4:5-6).

That by this city is signified interior truth, is evident from these passages, and also from others where it is named, as in Hosea:

Gilead is a city of them that work iniquity, it has been befouled with blood; and as troops wait for a man, a companionship of priests, on the way to Shechem they kill, because they have wrought wickedness; in the house of Israel I have seen a foul thing (Hos. 6:8-10); where “on the way to Shechem they kill” signifies that they extinguish truths even to those which are interior, thus all external truths. The extinction of interior truth is also signified by Abimelech’s destroying that city and sowing it with salt (Judges 9:45).

  
/ 10837  
  

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