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Genesi 32

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1 Giacobbe continuò il suo cammino, e gli si fecero incontro degli angeli di Dio.

2 E come Giacobbe li vide, disse: "Questo è il campo di Dio"; e pose nome a quel luogo Mahanaim.

3 Giacobbe mandò davanti a sé dei messi a Esaù suo fratello, nel paese di Seir, nella campagna di Edom.

4 E dette loro quest’ordine: "Direte così ad Esaù, mio signore: Così dice il tuo servo Giacobbe: Io ho soggiornato presso Labano, e vi sono rimasto fino ad ora;

5 ho buoi, asini, pecore, servi e serve; e lo mando a dire al mio signore, per trovar grazia agli occhi tuoi".

6 E i messi tornarono a Giacobbe, dicendo: "Siamo andati dal tuo fratello Esaù, ed eccolo che ti viene incontro con quattrocento uomini".

7 Allora Giacobbe fu preso da gran paura ed angosciato; divise in due schiere la gente ch’era con lui, i greggi, gli armenti, i cammelli, e disse:

8 "Se Esaù viene contro una delle schiere e la batte, la schiera che rimane potrà salvarsi".

9 Poi Giacobbe disse: "O Dio d’Abrahamo mio padre, Dio di mio padre Isacco! O Eterno, che mi dicesti: Torna al tuo paese e al tuo parentado e ti farò del bene,

10 io son troppo piccolo per esser degno di tutte le benignità che hai usate e di tutta la fedeltà che hai dimostrata al tuo servo; poiché io passai questo Giordano col mio bastone, e ora son divenuto due schiere.

11 Liberami, ti prego, dalle mani di mio fratello, dalle mani di Esaù; perché io ho paura di lui e temo che venga e mi dia addosso, non risparmiando né madrebambini.

12 E tu dicesti: Certo, io ti farò del bene, e farò diventare la tua progenie come la rena del mare, la quale non si può contare da tanta che ce n’è".

13 Ed egli passò quivi quella notte; e di quello che avea sotto mano prese di che fare un dono al suo fratello Esaù:

14 duecento capre e venti capri, duecento pecore e venti montoni,

15 trenta cammelle allattanti coi loro parti, quaranta vacche e dieci tori, venti asine e dieci puledri.

16 E li consegnò ai suoi servi, gregge per gregge separatamente, e disse ai suoi servi: "Passate dinanzi a me, e fate che vi sia qualche intervallo fra gregge e gregge".

17 E dette quest’ordine al primo: "Quando il mio fratello Esaù t’incontrerà e ti chiederà: Di chi sei? dove vai? a chi appartiene questo gregge che va dinanzi a te?

18 tu risponderai: Al tuo servo Giacobbe, è un dono inviato al mio signore Esaù; ed ecco, egli stesso vien dietro a noi".

19 E dette lo stesso ordine al secondo, al terzo, e a tutti quelli che seguivano i greggi, dicendo: "In questo modo parlerete a Esaù, quando lo troverete,

20 e direte: "Ecco il tuo servo Giacobbe, che viene egli stesso dietro a noi". Perché diceva: "Io lo placherò col dono che mi precede, e, dopo, vedrò la sua faccia; forse, mi farà buona accoglienza".

21 Così il dono andò innanzi a lui, ed egli passò la notte nell’accampamento.

22 E si levò, quella notte, prese le sue due mogli, le sue due serve, i suoi undici figliuoli, e passò il guado di Iabbok.

23 Li prese, fece loro passare il torrente, e lo fece passare a tutto quello che possedeva.

24 Giacobbe rimase solo, e un uomo lottò con lui fino all’apparir dell’alba.

25 E quando quest’uomo vide che non lo poteva vincere, gli toccò la commessura dell’anca; e la commessura dell’anca di Giacobbe fu slogata, mentre quello lottava con lui.

26 E l’uomo disse: "Lasciami andare, ché spunta l’alba". E Giacobbe: "Non ti lascerò andare prima che tu m’abbia benedetto!"

27 E l’altro gli disse: Qual è il tuo nome?" Ed egli rispose: "Giacobbe".

28 E quello disse: "Il tuo nome non sarà più Giacobbe, ma Israele, poiché tu hai lottato con Dio e con gli uomini, ed hai vinto".

29 E Giacobbe gli chiese: "Deh, palesami il tuo nome". E quello rispose: "Perché mi chiedi il mio nome?"

30 E lo benedisse quivi. E Giacobbe chiamò quel luogo Peniel, "perché", disse, "ho veduto Iddio a faccia a faccia, e la mia vita è stata risparmiata".

31 Il sole si levava com’egli ebbe passato Peniel; e Giacobbe zoppicava dell’anca.

32 Per questo, fino al dì d’oggi, gl’Israeliti non mangiano il nervo della coscia che passa per la commessura dell’anca, perché quell’uomo avea toccato la commessura dell’anca di Giacobbe, al punto del nervo della coscia.

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #4290

Studere hoc loco

  
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4290. In the internal historical sense 'he said, I will not let you go unless you bless me' means that they insisted on being representative, for being insistent is meant by 'I will not let you' and the representative of the Church by 'being blessed'. This particular matter - the insistence of Jacob's descendants that they should be representative of the Church, though they were no more the elect than any other nation - is not very clear, it is true, from the historical narratives of the Word contained in the sense of the letter. It is not clear because those narratives hold the arcana of heaven within them, which accordingly follow one another in a connected sequence, and also because the actual names there are used to mean spiritual realities, many of which names indeed are used in the highest sense to mean the Lord. Examples of these are Abraham, Isaac, and Jacob, who mean in the highest sense the Lord, as has been shown many times in what has gone before; see also 1965, 1989, 2011, 3245, 3305 (end), 3439.

[2] The fact that Jacob's descendants were not the elect, yet they insisted that the Church should have its existence among themselves, may be seen from the internal historical sense in many places in the Word, openly so in the following statements in Moses,

Jehovah said to Moses, Go up from here, you and the people which you made to go up out of the land of Egypt, into the land which I swore to Abraham, Isaac, and Jacob, saying, To your seed I will give it. I will not go up in your midst, for you are a stiff-necked people, lest I consume you on the way. When the people heard this bad news, 1 they mourned and took off every one his ornament from upon him. And Moses took a tent and pitched it for himself outside the camp, far away from the camp. Moses said to Jehovah, See, You say to me, Make this people go up, when You have not made known to me whom You will send with me. Now therefore, if, I pray, I have found favour in Your eyes, make known to me, I pray, Your ways, so that I may know of You, that I have found favour in Your eyes. See also that this nation is Your people. He said therefore, My presence will go [with you], until I give you rest. Exodus 33:1, 3-4, 7, 12-14.

In this chapter of Exodus it is said that Moses made the people go up out of Egypt and then that they took off their ornaments and mourned, and that Moses pitched the tent outside the camp and that Jehovah gave His assent. This shows plainly that they themselves were insistent.

[3] In the same author,

Jehovah said to Moses, How long will this people provoke Me? And how long will they not believe, for all the signs which I have performed in their midst? I will strike them down with pestilence and annihilate them, and I will make you into a nation greater and mightier than they are. But Moses entreated Jehovah, who being appeased said, I will be gracious according to your word. But yet, I am the living One, and all the earth will be filled with the glory of Jehovah; for as for all the men who have seen My glory and My signs which I performed in Egypt and in the desert, and despite this have tempted Me these ten times and have not obeyed My voice, they will not see the land which I swore to their fathers; all who provoke Me will not see it. In this desert will your bodies fall, but I will bring in your children. Numbers 14[11-13, 20-23, 29, 31].

From these verses also it is evident that Jehovah was willing to annihilate them and therefore not to establish the Church among them, but that they insisted it should be established among them, and therefore it was done. And there were many other occasions besides this when Jehovah would have wiped out that repeatedly rebellious nation but repeatedly He allowed Himself to be appeased by their entreaties.

[4] The same is also implied by the fact that Balaam was not allowed to curse that people, in 22 Chapters, 24 of Numbers; in addition to other places where it is said that Jehovah repented of having brought that people in; also that Jehovah was appeased, as well as that He repeatedly made a new covenant with them. These are the kinds of things that are meant in the internal historical sense by the words 'I will not let you go unless you bless me'. Something similar is also meant by Jacob's taking the birthright from Esau as well as taking the blessing by deceit from him, in Chapters 25, 27 of Genesis.

V:

1. literally, evil word

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #593

Studere hoc loco

  
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593. 'Whom I have created from upon the face 1 of the ground' means mankind among the descendants of the Most Ancient Church. This is clear not only from the use of the word 'created' in the phrase 'man whom He created', that is, whom He regenerated, and subsequently from the use of the word 'made' in the phrase 'whom He made', that is, whom He perfected or regenerated to the point of his becoming celestial; but also from the use of the expression 'from upon the face 1 of the ground'. The ground is where the Church is, as shown already. It is additionally clear from the fact that the subject is the people who immersed doctrinal matters concerning faith in their own evil desires. Those however who had no doctrine of faith were unable to act in this fashion. For people outside of the Church have no knowledge of truth and good, and those who do not have that knowledge can have a type of innocence even when they say or do something that is contrary to the truths and goods of faith. For they can be inspired with zeal for the system of worship which they have been brought up in since early childhood, and which they therefore suppose to be true and good. But in the case of people who do possess a doctrine of faith the matter is altogether different, for they are capable of mixing truths with falsities, and sacred things with profane. For this reason their lot in the next life is far worse than that of those called gentiles, who in the Lord's Divine mercy will be considered later on.

V:

1. literally, the faces

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