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Genesis 33

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1 Jokūbas, pakėlęs akis, pamatė ateinantį Ezavą su keturiais šimtais vyrų. Jis paskirstė vaikus tarp Lėjos, achelės ir abiejų tarnaičių:

2 sustatė tarnaites ir jų vaikus pirmoje eilėje, Lėją ir jos vaikus už jų, o achelę ir Juozapą paskutinėje eilėje.

3 Jis pats nuėjo pirma jų ir septynis kartus nusilenkė iki žemės, kol susitiko su broliu.

4 Ezavas bėgo prie jo, apkabino jį ir bučiavo, puolęs jam ant kaklo, ir jie abu verkė.

5 Pamatęs žmonas ir vaikus, jis klausė: “Kas šitie?” Tas atsakė: “Vaikai, kuriais Dievas apdovanojo tavo tarną”.

6 Tada priartėjusios tarnaitės su savo vaikais nusilenkė.

7 Paskui priartėjo Lėja ir jos vaikai ir nusilenkė. Pagaliau priartėjo Juozapas ir achelė ir taip pat nusilenkė.

8 Ezavas toliau klausė: “Kam tie būriai, kuriuos sutikau?” Jis atsakė: “Kad rasčiau malonę savo valdovo akyse!”

9 Ezavas atsakė: “Mano broli, aš turiu užtektinai, pasilaikyk, ką turi!”

10 Jokūbas tarė: “O ne! Jei radau malonę tavo akyse, tai priimk iš manęs šią dovaną. Aš matau tavo veidą, tarsi matyčiau Dievo veidą, ir tu esi man malonus.

11 Prašau, priimk palaiminimą, kurį tau atnešiau. Nes Dievas buvo man maloningas, ir aš visko turiu”. Jokūbui prašant, brolis priėmė dovaną.

12 Tada Ezavas tarė: “Dabar keliaukime­aš eisiu tavo priešakyje!”

13 Bet Jokūbas atsakė: “Mano valdovas žino, kad vaikai gležni ir kad dalis avių bei galvijų yra jaunikliai; jei juos per greitai varysime nors vieną dieną, jie išgaiš.

14 Mano valdove, eik pirma savo tarno, o aš pamažu toliau judėsiu, kaip įstengia eiti gyvuliai ir vaikai, kol nueisiu pas savo valdovą į Seyrą”.

15 Tada Ezavas sakė: “Leisk man palikti su tavimi dalį savo žmonių!” Bet tas atsakė: “Kam to reikia? Kad tik surasčiau malonę savo valdovo akyse!”

16 Ezavasdieną sugrįžo į Seyrą,

17 o Jokūbas judėjo toliau į Sukotą. Ten jis pasistatė namus, o gyvuliams­ pastoges. Todėl pavadino tą vietą Sukotu.

18 Jokūbas, keliaudamas iš Mesopotamijos, laimingai atvyko į Sichemą, kuris yra Kanaano krašte, ir apsistojo šalia miesto.

19 Sklypą, kuriame pasistatė palapinę, jis nusipirko iš Sichemo tėvo Hamoro sūnų už šimtą monetų.

20 Jis ten pastatė aukurą ir jį pavadino: “Izraelio Dievo galybė”.

   

Од делата на Сведенборг

 

Arcana Coelestia #4399

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4399. 'From the hand of the sons of Hamor, the father of Shechem' means that the origin of that truth lay in a Divine stock from a different source. This will be clear from what is to be stated in the next chapter, where Hamor and Shechem are the subject.

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

Од делата на Сведенборг

 

Arcana Coelestia #2189

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2189. They said to him, Where is Sarah your wife? means rational truth, which did not at that time show itself because it existed within rational good. This is clear from the representation of 'Sarah' here as rational truth, dealt with above in 2173. The implications of these things - as also of those that follow where the state of the Lord's Rational is the subject, which state is represented by 'Sarah' - cannot so easily be explained intelligibly unless the general nature of the state of the rational as regards good and as regards truth is known; and also in the Lord's case as regards the Divine and as regards the Human in which He was at that time.

[2] The first and foremost element of the rational with man is truth, as stated already in 2072, and therefore it is the affection for truth, which exists with man to enable him to be reformed and so regenerated, such reformation being effected by means of cognitions and facts, which are matters of truth. These are being constantly implanted in good, that is, in charity, so that in this manner he may receive the life of charity. It is therefore the affection for truth with man that predominates in his rational. For the situation with the life of charity, which is the life of heaven itself, is that in people who are being reformed and regenerated it is constantly being born and developing and increasing, such growth being achieved by means of truths. Therefore the more truth that is implanted, the more is the life of charity perfected. Thus as is the nature and the amount of truth present with man, so is the charity present with him.

[3] These few observations may to some extent show what the position is with man's rational. Within truth however no life is present, only within good. Truth is merely the recipient of life, that is, of good. Truth is like the clothing or a garment worn by good. In the Word too therefore truths are called clothes, and also garments. But when good composes the rational, truth passes out of sight and becomes as though it was good; for good is now shining through the truth, in the same way as when angels are seen clothed they appear in brightness that looks like a garment, as also was the case when angels appeared before the prophets.

[4] These then are the implications of the explanation given, that rational truth did not at that time show itself because it existed within rational good, meant by 'they said to him, Where is Sarah your wife?' But because the Lord's Rational Good at that time was Divine, as it can never be with any angel, it cannot be described other than by the use of a comparison, thus by the use of an illustration presenting something similar but not the same.

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