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1 Και απηλθεν ο Ιακωβ εις την οδον αυτου· και συνηντησαν αυτον οι αγγελοι του Θεου.

2 Και οτε ειδεν αυτους ο Ιακωβ ειπε, Στρατοπεδον Θεου ειναι τουτο· και εκαλεσε το ονομα του τοπου εκεινου, Μαχαναιμ.

3 Και απεστειλεν ο Ιακωβ μηνυτας εμπροσθεν αυτου προς Ησαυ τον αδελφον αυτου εις την γην Σηειρ, εις τον τοπον του Εδωμ.

4 Και παρηγγειλεν εις αυτους, λεγων, ουτω θελετε ειπει προς τον κυριον μου τον Ησαυ, Ουτω λεγει ο δουλος σου Ιακωβ, μετα του Λαβαν παρωκησα, και διεμεινα εως του νυν·

5 και απεκτησα βοας και ονους προβατα και δουλους και δουλας· και απεστειλα να αναγγειλω προς τον κυριον μου, δια να ευρω χαριν εμπροσθεν σου.

6 Και επεστρεψαν οι μηνυται προς τον Ιακωβ, λεγοντες, Υπηγαμεν προς τον αδελφον σου τον Ησαυ, και μαλιστα ερχεται εις συναντησιν σου, και τετρακοσιοι ανδρες μετ' αυτου.

7 Εφοβηθη δε ο Ιακωβ σφοδρα και ητο εν αμηχανια· και διηρεσε τον λαον, τον μεθ' αυτου, και τα ποιμνια και τους βοας και τας καμηλους, εις δυο ταγματα·

8 λεγων, Εαν ελθη ο Ησαυ εις το εν ταγμα και παταξη αυτο, το επιλοιπον ταγμα θελει διασωθη.

9 Και ειπεν ο Ιακωβ, Θεε του πατρος μου Αβρααμ και Θεε του πατρος μου Ισαακ, Κυριε, οστις ειπας προς εμε· Επιστρεψον εις την γην σου και εις την συγγενειαν σου και θελω σε αγαθοποιησει·

10 πολυ μικρος ειμαι ως προς παντα τα ελεη και πασαν την αληθειαν τα οποια εκαμες εις τον δουλον σου· διοτι με την ραβδον μου διεβην τον Ιορδανην τουτον, και τωρα εγεινα δυο ταγματα·

11 σωσον με, δεομαι σου, εκ της χειρος του αδελφου μου, εκ της χειρος του Ησαυ· διοτι φοβουμαι αυτον, μηπως ελθων παταξη εμε και την μητερα επι τα τεκνα·

12 συ δε ειπας, Βεβαια θελω σε αγαθοποιησει, και θελω καταστησει το σπερμα σου ως την αμμον της θαλασσης, ητις εκ του πληθους δεν δυναται να αριθμηθη.

13 Και εκοιμηθη εκει την νυκτα εκεινην· και ελαβεν εκ των οσα ετυχον εν τη χειρι αυτου, δωρον προς Ησαυ τον αδελφον αυτου·

14 αιγας διακοσιας και τραγους εικοσι, προβατα διακοσια και κριους εικοσι,

15 καμηλους θηλαζουσας μετα των τεκνων αυτων τριακοντα, δαμαλια τεσσαρακοντα και ταυρους δεκα, ονους θηλυκας εικοσι και πωλαρια δεκα.

16 Και παρεδωκεν εις τας χειρας των δουλων αυτου, εκαστον ποιμνιον χωριστα· και ειπε προς τους δουλους αυτου, Περασατε εμπροσθεν μου και αφησατε διαστημα μεταξυ ποιμνιου και ποιμνιου.

17 Και εις τον πρωτον παρηγγειλε, λεγων, Οταν σε συναντηση Ησαυ ο αδελφος μου, και σε ερωτηση λεγων, Τινος εισαι; και που υπαγεις; και τινος ειναι ταυτα, τα οποια εχεις εμπροσθεν σου;

18 τοτε θελεις ειπει, Ταυτα ειναι του δουλου σου του Ιακωβ, δωρα στελλομενα προς τον κυριον μου Ησαυ· και ιδου, και αυτος οπισω ημων.

19 ουτω παρηγγειλε και εις τον δευτερον, και εις τον τριτον και εις παντας τους ακολουθουντας οπισω των ποιμνιων, λεγων, κατα τους λογους τουτους θελετε λαλησει προς τον Ησαυ, οταν ευρητε αυτον·

20 και θελετε ειπει, Ιδου, οπισω ημων και αυτος ο δουλος σου Ιακωβ. Διοτι ελεγε, Θελω εξιλεωσει το προσωπον αυτου με το δωρον, το προπορευομενον εμπροσθεν μου· και μετα ταυτα θελω ιδει το προσωπον αυτου· ισως θελει με δεχθη.

21 Το δωρον λοιπον επερασεν εμπροσθεν αυτου· αυτος δε εμεινε την νυκτα εκεινην εν τω στρατοπεδω.

22 Σηκωθεις δε την νυκτα εκεινην, ελαβε τας δυο γυναικας αυτου και τας δυο θεραπαινας αυτου και τα ενδεκα παιδια αυτου και διεβη το περασμα του Ιαβοκ.

23 Και ελαβεν αυτους και διεβιβασεν αυτους τον χειμαρρον· διεβιβασε και τα υπαρχοντα αυτου.

24 Ο δε Ιακωβ εμεινε μονος· και επαλαιε μετ' αυτου ανθρωπος εως τα χαραγματα της αυγης·

25 ιδων δε οτι δεν υπερισχυσε κατ' αυτου, ηγγισε την αρθρωσιν του μηρου αυτου· και μετετοπισθη η αρθρωσις του μηρου του Ιακωβ, ενω επαλαιε μετ' αυτου.

26 Ο δε ειπεν, Αφες με να απελθω, διοτι εχαραξεν η αυγη. Και αυτος ειπε, δεν θελω σε αφησει να απελθης, εαν δεν με ευλογησης.

27 Και ειπε προς αυτον, Τι ειναι το ονομα σου; Ο δε ειπεν, Ιακωβ.

28 Και εκεινος ειπε, Δεν θελει καλεσθη πλεον το ονομα σου Ιακωβ, αλλα Ισραηλ· διοτι ενισχυσας μετα Θεου, και μετα ανθρωπων θελεις εισθαι δυνατος.

29 Ηρωτησε δε ο Ιακωβ λεγων, Φανερωσον μοι, παρακαλω, το ονομα σου. Ο δε ειπε, Δια τι ερωτας το ονομα μου; Και ευλογησεν αυτον εκει.

30 Και εκαλεσεν Ιακωβ το ονομα του τοπου εκεινον Φανουηλ, λεγων, Διοτι ειδον τον Θεον προσωπον προς προσωπον, και εφυλαχθη η ζωη μου.

31 Και ανετειλεν ο ηλιος επ' αυτου, καθως διεβη το Φανουηλ· εχωλαινε δε κατα τον μηρον αυτου.

32 Δια τουτο μεχρι της σημερον δεν τρωγουσιν οι υιοι του Ισραηλ τον ναρκωθεντα μυωνα, οστις ειναι επι της αρθρωσεως του μηρου· διοτι εκεινος ηγγισε την αρθρωσιν του μηρου του Ιακωβ κατα τον μυωνα τον ναρκωθεντα.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4287

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4287. 'For as a prince you have contended with God and with men, and have prevailed' means repeated victories in conflicts over truths and goods. This is clear from the meaning of 'contending as a prince' as overcoming in conflicts, in this case conflicts that accompany temptations since these are the subject at present; and from the meaning of 'with God and with men' as conflicts over truths and goods, to be dealt with below.

[2] The subject in the highest sense being the Lord, it is He who is meant in that sense by 'one contending as a prince with God and with men', for by His own power He suffered all temptations and through them overcame the hells. Indeed He allowed into Himself all the hells in their order, and even the angels, as will be explained later on. In so doing he brought into order everything in the heavens and in the hells, and at length glorified Himself, that is, made the Human within Him Divine.

[3] From this it is evident that in the highest sense the Lord is meant by Jacob and Israel, as shown immediately above in 4286. Not only has He Himself 'contended as a prince', that is, has suffered all the conflicts brought about by temptations and has overcome in them, but also He suffers them in every individual human being. But see what has been stated many times already on these matters in the following references,

The Lord suffered the severest temptations, greater than anybody else has done, 1663, 1668, 1787, 2776, 2786, 2795, 2816.

Unlike any others the Lord fought out of Divine love, 1690, 1691 (end), 1789, 1812, 1813, 1820.

The Lord fought against hereditary evil from the mother, so that at length He was not her son; even so, no evil of His own doing was attached to Him, 1444, 1573, 2025, 2574, 2649, 3318 (end).

Through the conflicts brought about by temptations and through repeated victories the Lord arranged all things into the form which heaven possesses, 1928.

And through repeated victories in conflicts brought about by temptations He united the Divine Essence to the Human Essence, 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776.

The Lord suffers the temptations that take place in man, subduing evil and the hells, 987, 1661, 1692 (end).

[4] The arcanum that 'contending with God and with men' means being tempted over truths and over goods is one that is not open to view in the letter. It is clear to anyone, and will also be evident from the explanation given below, that it was not God with whom Jacob contended, for it cannot be said of anyone that he contends with God and prevails. But the internal sense teaches what 'God' and 'men' mean here - that 'God' means truth, and 'men' good. The reason for this is that 'God' in the internal sense means truth, and therefore whenever truth is dealt with the name God is used, 2586, 2769, 2807, 2822, whereas the term 'man' is used to mean good. And 'man' means good because the Lord is the only Man and anyone else is called such by virtue of Him, 49, 288, 565, 1894. A further reason is that by virtue of Him heaven is man and is called the Grand Man, 684, 1276, 3624-3649, 3741-3750. And this also was why the Most Ancient Church which was governed by celestial good was referred to as Man, 478.

[5] Therefore whenever good is dealt with in the Word, 'man' (homo) means good, as in Isaiah,

I will make the male person (vir homo) more rare than gold, and man (homo) than the gold of Ophir. Isaiah 13:12.

In the same prophet,

The inhabitants of the land will be scorched and few male persons (vir homo) left. Isaiah 24:6.

'Male persons' stands for spiritual good or the good of truth. 'Man' stands for good. In the same prophet, The highways have been laid waste, the wayfarer has ceased. He has broken the covenant, he has despised the cities, he has no regard for the male person (vir homo). Isaiah 33:8.

In Jeremiah,

I looked to the earth, and behold, that which is void and empty, and towards the heavens, and they had no light I looked, and behold, there was no man; and all the birds of the air had flown away. Jeremiah 4:23, 25.

In the same prophet, behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:27.

In Ezekiel,

Your merchants [traded] in the souls of men and vessels of bronze, giving these for your merchandise. Ezekiel 27:13.

In the same prophet, You, O my flock, the flock of My pasture, you are men; I am your God. Ezekiel 34:31.

In the same prophet, They will be cities laid waste, filled with the flock of mankind. Ezekiel 36:38.

In these places 'man' (homo) stands for people who are governed by good, and so stands for good, since good is what causes anyone to be 'man'. Truth however which is grounded in good is referred to in the Word as 'a male person' (vir homo) and also as 'the son of man'.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #1690

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1690. That 'the rest fled to the mountain' means that it did not happen to all of them is clear without explanation from the fact that they had now become 'the rest', who fled away. The subject in the internal sense is the temptations which the Lord underwent in childhood, about which nothing is recorded in the New Testament Word. No temptations are recorded there apart from the temptation in the wilderness, or shortly after He came out of the wilderness, and the last temptation later on in Gethsemane and after that. The fact that the Lord's life from earliest childhood right through to the last hour of His life in the world consisted in constant temptation and constant victory is clear from many places in the Old Testament Word; and the fact that it did not end with His temptation in the wilderness is clear from the following in Luke,

After the devil had ended every temptation he departed from Him for a time. Luke 4:13, as well as from His undergoing temptations right through to His death on the Cross, and so to the last hour of His life in the world. From these considerations it is evident that the whole of the Lord's life in the world from earliest childhood consisted in constant temptation and constant victory. The last was when on the Cross He prayed for His enemies, and so for all people in the whole world.

[2] In the part of the Word where the Lord's life is described - in the Gospels - no other temptation, apart from the last, is mentioned than His temptation in the wilderness. More than this was not disclosed to the disciples; and the things which were disclosed seem in the sense of the letter so slight as to amount to scarcely anything at all. For the things that are said, and the replies that are given, do not seem to constitute any temptation at all; yet in fact His temptation in the wilderness was more severe than the human mind can possibly comprehend and believe. Nobody can know what temptation is except someone who has experienced it. The temptation that is recorded in Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13, incorporates in a summary form all temptations, namely this, that out of His love towards the whole human race He fought against self-love and love of the world, with which the hells were filled completely.

[3] All temptation is an attack against the love present in a person, the degree of temptation depending on the degree of that love. If love is not attacked there is no temptation. Destroying another person's love is destroying his very life, for his love is his life. The Lord's life was love towards the whole human race; indeed it was so great and of such a nature as to be nothing other than pure love. Against this life of His, temptations were directed constantly, and this was happening, as has been stated, from earliest childhood through to His last hour in the world. The love that was the Lord's very life is meant by His being hungry and by the devil's saying,

If you are the Son of God, tell this stone to become bread. And Jesus answered, It is written that man will not live by bread alone but by every word of God. Luke 4:2-4; Matthew 4:2-4.

[4] That He fought against love of the world, or against all that constitutes love of the world, is meant by the devil's taking Him on to a high mountain and showing Him all the kingdoms of the world in a moment of time and saying,

To you I will give all this power and their glory, for it has been given to me, and I give it to whom I will. If you, then, will worship before me, it will all be yours. But answering him Jesus said, Get behind Me, satan! for it is written, You shall worship the Lord your God, and Him only shall you serve. Luke 4:5-8; Matthew 4:8-10.

[5] That He fought against self-love, and all that constitutes self-love, is meant by these words,

The devil took Him into the holy city, and set Him on the pinnacle of the temple, and said to Him, If you are the Son of God, throw yourself down, for it is written, He will give His angels charge regarding you, and on their hands they will bear you, lest you strike your foot against a stone. Jesus said to him, Again it is written, You shall not tempt the Lord your God. Matthew 4:5-7; Luke 4:9-12.

Constant victory is meant by the statement that after temptation angels came and ministered to Him, Matthew 4:11; Mark 1:13.

[6] To sum up, the Lord was attacked by all the hells from earliest childhood right through to the last hour of His life in the world. The hells were constantly overpowered, subdued, and vanquished by Him; and this He did solely out of love towards the whole human race. And because this love was not human but Divine, and because the intensity of the love determines that of the temptation, it becomes clear how severe His conflicts were, and on the part of the hells how fierce. That all this was indeed the case I know for sure.

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