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1 Mose 32

Სწავლა

   

1 Und Jakob zog seines Weges, und es begegneten ihm Engel Gottes.

2 Und Jakob sprach, als er sie sah: Dies ist das Heerlager Gottes. Und er gab jenem Orte den Namen Machanaim.

3 Und Jakob sandte Boten vor sich her zu seinem Bruder Esau, in das Land Seir, das Gefilde Edom.

4 Und er gebot ihnen und sprach: So sollt ihr zu meinem Herrn, zu Esau, sprechen: So spricht dein Knecht Jakob: Bei Laban habe ich mich aufgehalten und bin geblieben bis jetzt;

5 und ich habe Rinder und Esel, Kleinvieh und Knechte und Mägde erworben; und ich habe gesandt, es meinem Herrn kundzutun, um Gnade zu finden in deinen Augen.

6 Und die Boten kehrten zu Jakob zurück und sprachen: Wir sind zu deinem Bruder, zu Esau, gekommen, und er zieht dir auch entgegen und vierhundert Mann mit ihm.

7 Da fürchtete sich Jakob sehr, und ihm ward angst; und er teilte das Volk, das bei ihm war, und das Kleinvieh und die Rinder und die Kamele in zwei Züge.

8 Und er sprach: Wenn Esau wider den einen Zug kommt und ihn schlägt, so wird der übriggebliebene Zug entrinnen können.

9 Und Jakob sprach: Gott meines Vaters Abraham und Gott meines Vaters Isaak, Jehova, der du zu mir geredet hast: Kehre zurück in dein Land und zu deiner Verwandtschaft, und ich will dir wohltun!

10 Ich bin zu gering all der Gütigkeiten und all der Treue, die du deinem Knechte erwiesen hast; denn mit meinem Stabe bin ich über diesen Jordan gegangen, und nun bin ich zu zwei Zügen geworden.

11 Rette mich doch von der Hand meines Bruders, von der Hand Esaus! Denn ich fürchte ihn, daß er etwa komme und mich schlage, die Mutter samt den Kindern.

12 Du hast ja gesagt: Gewißlich werde ich dir wohltun und werde deinen Samen machen wie den Sand des Meeres, der nicht gezählt wird vor Menge.

13 Und er übernachtete daselbst in jener Nacht; und er nahm von dem, was in seine Hand gekommen war, ein Geschenk für seinen Bruder Esau:

14 Zweihundert Ziegen und zwanzig Böcke, zweihundert Mutterschafe und zwanzig Widder,

15 dreißig säugende Kamele mit ihren Füllen, vierzig Kühe und zehn Stiere, zwanzig Eselinnen und zehn junge Esel.

16 Und er gab sie in die Hand seiner Knechte, je eine Herde besonders, und er sprach zu seinen Knechten: Ziehet vor mir her und lasset Raum zwischen Herde und Herde.

17 Und er gebot dem ersten und sprach: Wenn mein Bruder Esau dir begegnet und dich fragt und spricht: Wem gehörst du an, und wohin gehst du, und wem gehören diese da vor dir?

18 so sollst du sagen: Deinem Knechte Jakob; es ist ein Geschenk, gesandt meinem Herrn, dem Esau; und siehe, er selbst ist hinter uns.

19 Und er gebot auch dem zweiten, auch dem dritten, auch allen, die hinter den Herden hergingen, und sprach: Nach diesem Worte sollt ihr zu Esau reden, wenn ihr ihn findet,

20 und sollt sagen: Siehe, dein Knecht Jakob ist selbst hinter uns. Denn er sagte: Ich will ihn versöhnen durch das Geschenk, das vor mir hergeht, und danach will ich sein Angesicht sehen; vielleicht wird er mich annehmen.

21 Und das Geschenk zog vor ihm her, und er übernachtete in jener Nacht im Lager.

22 Und er stand in jener Nacht auf und nahm seine zwei Weiber und seine zwei Mägde und seine elf Söhne und zog über die Furt des Jabbok;

23 und er nahm sie und führte sie über den Fluß und führte hinüber, was er hatte.

24 Und Jakob blieb allein übrig; und es rang ein Mann mit ihm, bis die Morgenröte aufging.

25 Und als er sah, daß er ihn nicht übermochte, da rührte er sein Hüftgelenk an; und das Hüftgelenk Jakobs ward verrenkt, indem er mit ihm rang.

26 Da sprach er: Laß mich los, denn die Morgenröte ist aufgegangen; und er sprach: Ich lasse dich nicht los, du habest mich denn gesegnet.

27 Da sprach er zu ihm: Was ist dein Name? Und er sprach: Jakob.

28 Da sprach er: Nicht Jakob soll hinfort dein Name heißen, sondern Israel; denn du hast mit Gott und mit Menschen gerungen und hast obsiegt.

29 Und Jakob fragte und sprach: Tue mir doch deinen Namen kund! Da sprach er: Warum doch fragst du nach meinem Namen? Und er segnete ihn daselbst.

30 Und Jakob gab dem Orte den Namen Pniel: denn ich habe Gott von Angesicht zu Angesicht gesehen, und meine Seele ist gerettet worden!

31 Und die Sonne ging ihm auf, als er über Pniel hinaus war; und er hinkte an seiner Hüfte.

32 Darum essen die Kinder Israel nicht die Spannader, die über dem Hüftgelenk ist, bis auf den heutigen Tag, weil er das Hüftgelenk Jakobs, die Spannader, angerührt hat.

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 4208

შეისწავლეთ ეს პასაჟი.

  
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4208. 'And Jacob swore by the Dread of his father Isaac' means confirmation from the Divine Human, which in that state is called 'the Dread'. This is clear from the meaning of 'swearing' as confirmation, dealt with in 2842, 3375; and from the meaning of 'the Dread of Isaac' as the Lord's Divine Human, dealt with in 4180. The fact that when people swore oaths they did so by the Lord's Divine Human, see 2842.

[2] The reason for the use here of the expressions 'the God of Abraham, the God of Nahor, the God of their father (who was Terah)' and 'the Dread of Isaac, Jacob's father' is that Terah's sons acknowledged just so many gods, for they were idolaters, 1353, 1356, 1992, 3667. It was also a peculiar feature of that house that each family worshipped its own individual god. This is why at this point the expressions 'the God of Abraham', 'the God of Nahor', 'the God of their father', and 'the Dread of Isaac' are used. Abraham's family however was commanded to acknowledge Jehovah as its God. All the same, they did not acknowledge Him to be anything more than just another god by whom they could distinguish themselves from the gentiles, and so only His name was different. This also accounts for their defection on so many occasions to other gods, as is made clear in the historical sections of the Word. The reason why they defected was that they were interested solely in things of an external nature. What things of an internal nature were they did not know at all and did not wish to know.

[3] So far as those people's participation in them was concerned, the religious practices of their Church were wholly idolatrous because they had been separated from the things of an internal nature; for every religious practice of the Church when separated from what is internal is idolatrous. Yet it was still possible for those people to represent the genuine condition of the Church since representations have nothing to do with the person who represents, only with the thing represented, 665, 1097 (end), 1361, 3147. But in order that a representative Church might come into being, and in this way some kind of communication between the Lord and man through heaven might exist, it was particularly necessary for them to be kept in their acknowledgement of Jehovah, if not in their hearts yet with their lips. For among them representatives were not an expression of internal entities but of external ones. And this was the kind of communication they had, different from that in the genuine Church in which communication was effected through things of an internal nature. For this reason also their Divine worship made no difference to their souls, that is, it did not yield them blessings in the next life, only prosperity in the world.

[4] In order that they might be kept in external things so many miracles were therefore performed among them which would never have taken place if things of an internal nature had had a place among them. For the same reason they were also compelled on many occasions to worship Jehovah through the imposition of punishments, captivities, and threats, though no one is compelled by the Lord to engage in internal worship, for this is implanted only in a state of freedom, 1937, 1947, 2874-2881, 3145, 3146, 3158, 4031. The chief external practice required of them was that they should confess the name Jehovah, for Jehovah was the Lord who was represented in all the practices of that Church. On the point that Jehovah was the Lord, see 1343, 1736, 2921, 3035.

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

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Arcana Coelestia # 1947

შეისწავლეთ ეს პასაჟი.

  
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1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. 1

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, 2 or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

სქოლიოები:

1. In 9096, where this verse is quoted, the verbs are future tense, as in the Greek.

2. A Hebrew word meaning an offering

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