Neu-christliche Bibelstudien

Die Bibel

 

Genesis 32

Lernen

   

1 ἀναστὰς δὲ λαβαν τὸ πρωὶ κατεφίλησεν τοὺς υἱοὺς αὐτοῦ καὶ τὰς θυγατέρας αὐτοῦ καὶ εὐλόγησεν αὐτούς καὶ ἀποστραφεὶς λαβαν ἀπῆλθεν εἰς τὸν τόπον αὐτοῦ

2 καὶ ιακωβ ἀπῆλθεν εἰς τὴν ἑαυτοῦ ὁδόν καὶ ἀναβλέψας εἶδεν παρεμβολὴν θεοῦ παρεμβεβληκυῖαν καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ θεοῦ

3 εἶπεν δὲ ιακωβ ἡνίκα εἶδεν αὐτούς παρεμβολὴ θεοῦ αὕτη καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου παρεμβολαί

4 ἀπέστειλεν δὲ ιακωβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς ησαυ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν σηιρ εἰς χώραν εδωμ

5 καὶ ἐνετείλατο αὐτοῖς λέγων οὕτως ἐρεῖτε τῷ κυρίῳ μου ησαυ οὕτως λέγει ὁ παῖς σου ιακωβ μετὰ λαβαν παρῴκησα καὶ ἐχρόνισα ἕως τοῦ νῦν

6 καὶ ἐγένοντό μοι βόες καὶ ὄνοι καὶ πρόβατα καὶ παῖδες καὶ παιδίσκαι καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου ησαυ ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου

7 καὶ ἀνέστρεψαν οἱ ἄγγελοι πρὸς ιακωβ λέγοντες ἤλθομεν πρὸς τὸν ἀδελφόν σου ησαυ καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σοι καὶ τετρακόσιοι ἄνδρες μετ' αὐτοῦ

8 ἐφοβήθη δὲ ιακωβ σφόδρα καὶ ἠπορεῖτο καὶ διεῖλεν τὸν λαὸν τὸν μετ' αὐτοῦ καὶ τοὺς βόας καὶ τὰ πρόβατα εἰς δύο παρεμβολάς

9 καὶ εἶπεν ιακωβ ἐὰν ἔλθῃ ησαυ εἰς παρεμβολὴν μίαν καὶ ἐκκόψῃ αὐτήν ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σῴζεσθαι

10 εἶπεν δὲ ιακωβ ὁ θεὸς τοῦ πατρός μου αβρααμ καὶ ὁ θεὸς τοῦ πατρός μου ισαακ κύριε ὁ εἴπας μοι ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ εὖ σε ποιήσω

11 ἱκανοῦταί μοι ἀπὸ πάσης δικαιοσύνης καὶ ἀπὸ πάσης ἀληθείας ἧς ἐποίησας τῷ παιδί σου ἐν γὰρ τῇ ῥάβδῳ μου διέβην τὸν ιορδάνην τοῦτον νῦν δὲ γέγονα εἰς δύο παρεμβολάς

12 ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου ησαυ ὅτι φοβοῦμαι ἐγὼ αὐτόν μήποτε ἐλθὼν πατάξῃ με καὶ μητέρα ἐπὶ τέκνοις

13 σὺ δὲ εἶπας καλῶς εὖ σε ποιήσω καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης ἣ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους

14 καὶ ἐκοιμήθη ἐκεῖ τὴν νύκτα ἐκείνην καὶ ἔλαβεν ὧν ἔφερεν δῶρα καὶ ἐξαπέστειλεν ησαυ τῷ ἀδελφῷ αὐτοῦ

15 αἶγας διακοσίας τράγους εἴκοσι πρόβατα διακόσια κριοὺς εἴκοσι

16 καμήλους θηλαζούσας καὶ τὰ παιδία αὐτῶν τριάκοντα βόας τεσσαράκοντα ταύρους δέκα ὄνους εἴκοσι καὶ πώλους δέκα

17 καὶ ἔδωκεν διὰ χειρὸς τοῖς παισὶν αὐτοῦ ποίμνιον κατὰ μόνας εἶπεν δὲ τοῖς παισὶν αὐτοῦ προπορεύεσθε ἔμπροσθέν μου καὶ διάστημα ποιεῖτε ἀνὰ μέσον ποίμνης καὶ ποίμνης

18 καὶ ἐνετείλατο τῷ πρώτῳ λέγων ἐάν σοι συναντήσῃ ησαυ ὁ ἀδελφός μου καὶ ἐρωτᾷ σε λέγων τίνος εἶ καὶ ποῦ πορεύῃ καὶ τίνος ταῦτα τὰ προπορευόμενά σου

19 ἐρεῖς τοῦ παιδός σου ιακωβ δῶρα ἀπέσταλκεν τῷ κυρίῳ μου ησαυ καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν

20 καὶ ἐνετείλατο τῷ πρώτῳ καὶ τῷ δευτέρῳ καὶ τῷ τρίτῳ καὶ πᾶσι τοῖς προπορευομένοις ὀπίσω τῶν ποιμνίων τούτων λέγων κατὰ τὸ ῥῆμα τοῦτο λαλήσατε ησαυ ἐν τῷ εὑρεῖν ὑμᾶς αὐτὸν

21 καὶ ἐρεῖτε ἰδοὺ ὁ παῖς σου ιακωβ παραγίνεται ὀπίσω ἡμῶν εἶπεν γάρ ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου

22 καὶ παρεπορεύοντο τὰ δῶρα κατὰ πρόσωπον αὐτοῦ αὐτὸς δὲ ἐκοιμήθη τὴν νύκτα ἐκείνην ἐν τῇ παρεμβολῇ

23 ἀναστὰς δὲ τὴν νύκτα ἐκείνην ἔλαβεν τὰς δύο γυναῖκας καὶ τὰς δύο παιδίσκας καὶ τὰ ἕνδεκα παιδία αὐτοῦ καὶ διέβη τὴν διάβασιν τοῦ ιαβοκ

24 καὶ ἔλαβεν αὐτοὺς καὶ διέβη τὸν χειμάρρουν καὶ διεβίβασεν πάντα τὰ αὐτοῦ

25 ὑπελείφθη δὲ ιακωβ μόνος καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως πρωί

26 εἶδεν δὲ ὅτι οὐ δύναται πρὸς αὐτόν καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ καὶ ἐνάρκησεν τὸ πλάτος τοῦ μηροῦ ιακωβ ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ

27 καὶ εἶπεν αὐτῷ ἀπόστειλόν με ἀνέβη γὰρ ὁ ὄρθρος ὁ δὲ εἶπεν οὐ μή σε ἀποστείλω ἐὰν μή με εὐλογήσῃς

28 εἶπεν δὲ αὐτῷ τί τὸ ὄνομά σού ἐστιν ὁ δὲ εἶπεν ιακωβ

29 εἶπεν δὲ αὐτῷ οὐ κληθήσεται ἔτι τὸ ὄνομά σου ιακωβ ἀλλὰ ισραηλ ἔσται τὸ ὄνομά σου ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατός

30 ἠρώτησεν δὲ ιακωβ καὶ εἶπεν ἀνάγγειλόν μοι τὸ ὄνομά σου καὶ εἶπεν ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου καὶ ηὐλόγησεν αὐτὸν ἐκεῖ

31 καὶ ἐκάλεσεν ιακωβ τὸ ὄνομα τοῦ τόπου ἐκείνου εἶδος θεοῦ εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον καὶ ἐσώθη μου ἡ ψυχή

32 ἀνέτειλεν δὲ αὐτῷ ὁ ἥλιος ἡνίκα παρῆλθεν τὸ εἶδος τοῦ θεοῦ αὐτὸς δὲ ἐπέσκαζεν τῷ μηρῷ αὐτοῦ

33 ἕνεκεν τούτου οὐ μὴ φάγωσιν οἱ υἱοὶ ισραηλ τὸ νεῦρον ὃ ἐνάρκησεν ὅ ἐστιν ἐπὶ τοῦ πλάτους τοῦ μηροῦ ἕως τῆς ἡμέρας ταύτης ὅτι ἥψατο τοῦ πλάτους τοῦ μηροῦ ιακωβ τοῦ νεύρου καὶ ἐνάρκησεν

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4189

studieren Sie diesen Abschnitt

  
/ 10837  
  

4189. And now come, let us make a covenant, I and thou, and let it be for a witness between me and thee. That this signifies the conjunction of the Divine natural with the goods of works, in which are they who are aside, or the Gentiles, is evident from the signification of a “covenant,” as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021); from the representation here of Laban, who is “I,” as being the goods of works, as shown in what follows; and from the representation of Jacob, who here is “thou,” as being the Divine natural.

[2] That by “Laban” are here signified the goods of works in which are those who are aside, or the Gentiles, is for the reason that as Laban is now separated from Jacob (that is, mediate good from the good Divine of the natural), he can no longer represent mediate good; but as he had served for a means, he therefore represents some good, and indeed good that is aside, or collateral good. Before Laban had been thus conjoined with Jacob, he represented collateral good (see n. 3612, 3665, 3778), and accordingly good that is aside, the nature of which will be stated in what follows. It is similar with Laban as with Lot and Ishmael. So long as Lot was with Abraham, he represented the Lord as to the external sensuous man (n. 1428, 1434, 1547, 1597, 1598, 1698); but when he had been separated from Abraham, he represented those who are in external worship, but yet in charity (n. 2317, 2324, 2371, 2399), and also several states of the church successively (n. 2422, 2459).

[3] It was so with Ishmael: so long as he was with Abraham, he represented the Lord’s first rational (n. 1893, 1949-1951); but when he was afterwards separated, he represented those who are called the spiritual (n. 2078, 2691, 2699, 3263, 3268). Such also is the case with Laban. The reason is, that although a separation has been made, conjunction still remains, but not that which existed before. It is for this reason that Laban here and in what now follows represents the goods of works, such as are with those who are aside, that is, with the Gentiles. The Gentiles are said to be aside, or in collateral good, because they are outside of the church. Those within the church who are in truth and good are not in a collateral line, but in the direct line, for they have the Word, and through the Word they have direct communication with heaven, and through heaven with the Lord; but not so the Gentiles, for these have not the Word, and know not the Lord. For this reason they are said to be aside. Those Gentiles are meant who are in the goods of works, that is, who are in externals within which there is the good of charity. These are what are called the “goods of works,” but not “good works;” for good works may exist without having goods within, but not so the goods of works.

  
/ 10837  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org