ბიბლია

 

synty 33

Სწავლა

   

1 Kun Jaakob nosti silmänsä ja katseli, niin katso, Eesau oli tulossa, neljäsataa miestä mukanaan. Silloin hän jakoi lapset Leealle, Raakelille ja molemmille orjattarille.

2 Ja hän asetti orjattaret lapsineen ensimmäisiksi, niiden jälkeen Leean lapsineen ja Raakelin Joosefin kanssa viimeiseksi.

3 Mutta itse hän astui heidän edellänsä ja kumartui maahan seitsemän kertaa, kunnes oli saapunut veljensä eteen.

4 Mutta Eesau riensi häntä vastaan ja sulki hänet syliinsä, halasi häntä kaulasta ja suuteli häntä; ja he itkivät.

5 Ja hän nosti silmänsä ja näki vaimot ja lapset ja kysyi: "Keitä ovat nämä, jotka ovat sinun seurassasi?" Hän vastasi: "Ne ovat minun lapseni, jotka Jumala on palvelijallesi lahjoittanut".

6 Niin orjattaret lähestyivät lapsineen ja kumartuivat maahan.

7 Myöskin Leea lapsineen lähestyi, ja he kumartuivat maahan. Viimein lähestyivät Joosef ja Raakel ja kumartuivat maahan.

8 Sitten hän kysyi: "Mitä tarkoitit kaikella sillä joukolla, jonka minä kohtasin?" Hän vastasi: "Saada armon herrani silmien edessä".

9 Mutta Eesau sanoi: "Minulla on itselläni kyllin; pidä, veljeni, omasi!"

10 Jaakob vastasi: "Ei niin; jos olen saanut armon sinun silmiesi edessä, niin ota minulta vastaan lahjani; sillä olenhan saanut nähdä sinun kasvosi, niinkuin nähdään Jumalan kasvot, ja sinä olet ottanut minut suosiollisesti vastaan.

11 Ota siis tervehdyslahjani, joka sinulle tuotiin, sillä Jumala on ollut minulle armollinen, ja minulla on yllin kyllin kaikkea." Ja hän pyysi häntä pyytämällä, kunnes hän otti sen.

12 Sitten Eesau sanoi: "Lähtekäämme liikkeelle ja vaeltakaamme eteenpäin; minä vaellan sinun edelläsi".

13 Mutta Jaakob sanoi hänelle: "Herrani näkee itse, että lapset ovat pieniä ja että minulla on imettäviä lampaita ja lehmiä mukanani; jos näitä ajaa kiivaasti päivänkään, kuolee koko lauma.

14 Kulkekoon siis herrani palvelijansa edellä; minä seuraan hiljalleen jäljessä, sen mukaan kuin karja, jota kuljetan, ja lapset jaksavat käydä, kunnes saavun herrani luo Seiriin."

15 Eesau vastasi: "Minä jätän luoksesi osan väestäni". Hän sanoi: "Minkätähden niin? Kunhan vain saan armon herrani silmien edessä!"

16 Niin Eesau sinä päivänä kääntyi takaisin ja meni sitä tietään Seiriin.

17 Mutta Jaakob lähti Sukkotiin ja rakensi siellä itsellensä majan. Ja karjallensa hän teki tarhoja. Siitä tuli sen paikan nimeksi Sukkot.

18 Ja Jaakob saapui matkallansa Mesopotamiasta onnellisesti Sikemin kaupunkiin, joka on Kanaanin maassa, ja leiriytyi kaupungin edustalle.

19 Ja hän osti sen maapalstan, johon hän oli pystyttänyt telttansa, Hamorin, Sikemin isän, pojilta sadalla kesitalla.

20 Ja hän pystytti siihen alttarin ja antoi sille nimen Eel, Israelin Jumala.

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 4342

შეისწავლეთ ეს პასაჟი.

  
/ 10837  
  

4342. And he divided the children over unto Leah. That this signifies the arrangement of external truths under their affection, is evident from the signification of “dividing over unto,” as being arrangement; from the signification of “children” or “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the representation of Leah, as being the affection of exterior truth (see n. 3793, 3819). Hence the “children” or “sons” here denote truths of exterior affection, consequently external truths. Those truths are said to be external which are called sensuous truths, that is, those which flow in immediately from the world through the senses of the body. But interior truths (which are signified by the children of Rachel) are those which are interiorly in the natural, and are more nearly under the view of the rational, and to which fallacies and their illusions do not so strongly adhere as they do to sensuous truths. For the more interiorly truths go, the more are they purified from worldly and earthly things.

  
/ 10837  
  

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

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 3793

შეისწავლეთ ეს პასაჟი.

  
/ 10837  
  

3793. Rachel came with the flock. That this signifies the affection of the interior truth which is of the church and of doctrine, is evident from the representation of Rachel, as being the affection of interior truth; and from the signification of a “flock,” as being the church and also doctrine (n. 3767, 3768, 3783.) That it may be known how the case is with the representation of Rachel as being the affection of interior truth, and of Leah as being the affection of exterior truth, it shall be briefly stated that the natural which is represented by Jacob consists of good and truth, and that in this natural, as in all things of man and of universal nature in general and particular there must be the marriage of good and truth. Without this marriage nothing is produced-all production and all effect being therefrom. This marriage of good and truth, however, does not exist in man’s natural when he is born, because man alone is not born into Divine order; he does indeed possess the good of innocence and of charity, which in his earliest infancy flows in from the Lord, but there is no truth with which this good may be coupled. As he advances in years, this good which in infancy had been insinuated into him by the Lord is drawn in toward the interiors, and is there kept by the Lord, in order that it may temper the states of life which he afterwards puts on. This is the reason why without the good of his infancy and first childhood man would be worse and more fierce than any wild beast. When this good of infancy is being drawn in, evil comes in its place and enters into man’s natural, and with this evil falsity couples itself, and there takes place in the man the conjunction, and as it were the marriage, of evil and falsity. In order therefore that man may be saved, he must be regenerated, and evil must be removed, and good from the Lord insinuated, and according to the good which he receives, truth is insinuated into him, for the purpose of effecting the coupling, or as it were the marriage, of good and truth.

[2] These are the things represented by Jacob, and by his two wives, Rachel and Leah. Jacob therefore now puts on the representation of the good of the natural, and Rachel the representation of truth; but as all the conjunction of truth with good is wrought by means of affection, it is the affection of truth to be coupled with good that is represented by Rachel. Moreover in the natural, as in the rational, there is an interior and an exterior; Rachel representing the affection of interior truth, and Leah the affection of exterior truth. Laban, who is their father, represents the good of a common stock, but the collateral good, as before stated; which good is that which in a collateral line corresponds to the truth of the rational, which is signified by “Rebekah” (see n. 3012, 3013, 3077). Hence the daughters from this good represent the affections in the natural, for these are as daughters from this good as from a father. And as these affections are to be coupled with natural good, they represent the affections of truth; the one the affection of interior truth, and the other the affection of exterior truth.

[3] As regards the regeneration of man in respect to his natural, the case is altogether the same as it is with Jacob and the two daughters of Laban, Rachel and Leah; and therefore whoever is able to see and apprehend the Word here according to its internal sense, sees this arcanum disclosed to him. But no one can see this except the man who is in good and truth. Whatever perception others may have of things therein relating to moral and civic life, and however intelligent they may thereby appear, still they can see nothing of this nature so as to acknowledge it; for they do not know what good and truth are, but suppose evil to be good and falsity to be truth; and therefore the moment that good is mentioned, the idea of evil is presented; and when truth is mentioned, the idea of falsity; consequently they perceive nothing of these contents of the internal sense, but as soon as they hear them darkness appears and extinguishes the light.

  
/ 10837  
  

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