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Genesis 32

പഠനം

   

1 And Jacob hath gone on his way, and messengers of God come upon him;

2 and Jacob saith, when he hath seen them, `This [is] the camp of God;' and he calleth the name of that place `Two Camps.'

3 And Jacob sendeth messengers before him unto Esau his brother, towards the land of Seir, the field of Edom,

4 and commandeth them, saying, `Thus do ye say to my lord, to Esau: Thus said thy servant Jacob, With Laban I have sojourned, and I tarry until now;

5 and I have ox, and ass, flock, and man-servant, and maid-servant, and I send to declare to my lord, to find grace in his eyes.'

6 And the messengers turn back unto Jacob, saying, `We came in unto thy brother, unto Esau, and he also is coming to meet thee, and four hundred men with him;'

7 and Jacob feareth exceedingly, and is distressed, and he divideth the people who [are] with him, and the flock, and the herd, and the camels, into two camps,

8 and saith, `If Esau come in unto the one camp, and have smitten it -- then the camp which is left hath been for an escape.'

9 And Jacob saith, `God of my father Abraham, and God of my father Isaac, Jehovah who saith unto me, Turn back to thy land, and to thy kindred, and I do good with thee:

10 I have been unworthy of all the kind acts, and of all the truth which Thou hast done with thy servant -- for, with my staff I passed over this Jordan, and now I have become two camps.

11 `Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau: for I am fearing him, less he come and have smitten me -- mother beside sons;

12 and Thou -- Thou hast said, I certainly do good with thee, and have set thy seed as the sand of the sea, which is not numbered because of the multitude.'

13 And he lodgeth there during that night, and taketh from that which is coming into his hand, a present for Esau his brother:

14 she-goats two hundred, and he-goats twenty, ewes two hundred, and rams twenty,

15 suckling camels and their young ones thirty, cows forty, and bullocks ten, she-asses twenty, and foals ten;

16 and he giveth into the hand of his servants, every drove by itself, and saith unto his servants, `Pass over before me, and a space ye do put between drove and drove.'

17 And he commandeth the first, saying, `When Esau my brother meeteth thee, and hath asked thee, saying, Whose [art] thou? and whither goest thou? and whose [are] these before thee?

18 then thou hast said, Thy servant Jacob's: it [is] a present sent to my lord, to Esau; and lo, he also [is] behind us.'

19 And he commandeth also the second, also the third, also all who are going after the droves, saying, `According to this manner do ye speak unto Esau in your finding him,

20 and ye have said also, Lo, thy servant Jacob [is] behind us;' for he said, `I pacify his face with the present which is going before me, and afterwards I see his face; it may be he lifteth up my face;'

21 and the present passeth over before his face, and he hath lodged during that night in the camp.

22 And he riseth in that night, and taketh his two wives, and his two maid-servants, and his eleven children, and passeth over the passage of Jabbok;

23 and he taketh them, and causeth them to pass over the brook, and he causeth that which he hath to pass over.

24 And Jacob is left alone, and one wrestleth with him till the ascending of the dawn;

25 and he seeth that he is not able for him, and he cometh against the hollow of his thigh, and the hollow of Jacob's thigh is disjointed in his wrestling with him;

26 and he saith, `Send me away, for the dawn hath ascended:' and he saith, `I Send thee not away, except thou hast blessed me.'

27 And he saith unto him, `What [is] thy name?' and he saith, `Jacob.'

28 And he saith, `Thy name is no more called Jacob, but Israel; for thou hast been a prince with God and with men, and dost prevail.'

29 And Jacob asketh, and saith, `Declare, I pray thee, thy name;' and he saith, `Why [is] this, thou askest for My name?' and He blesseth him there.

30 And Jacob calleth the name of the place Peniel: for `I have seen God face unto face, and my life is delivered;'

31 and the sun riseth on him when he hath passed over Penuel, and he is halting on his thigh;

32 therefore the sons of Israel do not eat the sinew which shrank, which [is] on the hollow of the thigh, unto this day, because He came against the hollow of Jacob's thigh, against the sinew which shrank.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4266

ഈ ഭാഗം പഠിക്കുക

  
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4266. 'He gave them into the hand of his servants, drove by drove separately, and he said to his servants, Pass over in front of me and put a space between drove and drove' means an arrangement of them into the order in which they were to be introduced. This is clear from the meaning of 'giving into the hand' as providing with power, for 'the hand' means power, see 878, 3091, 3387, 3563; from the meaning of 'servants' as things which belong to the natural man, dealt with in 3019, 3020 - for all things in the natural or external man are subordinate to the spiritual or internal man, and therefore in relation to the latter all things in the natural man are servants and are actually called 'servants'; from the meaning of 'a drove' as facts and also cognitions, and so matters of doctrine, dealt with in 3767, 3768, which, as long as they remain in the natural or external man, that is, in the memory there, and have not yet been implanted in the spiritual or internal man, are meant by the droves which were given into the hand of those servants; from the meaning of 'separately' as to each one according to its own class, or according to its genus and species; from the meaning of 'passing over in front of me and puffing a space between drove and drove' as preparing a way for the good which was to be received - for the reception of good by truth and the joining together of these within the natural man is the subject here. From these specific details it is evident that this whole verse means the arrangement of them into the order in which they were to be introduced.

[2] As regards the introduction of truth into good within the natural man, this cannot by any means be explained intelligibly, for the member of the Church at the present day does not even know what the internal or spiritual man is even though he often speaks about it. Nor does he know that if he is to become a member of the Church, truth has to be introduced to good within his external or natural man; and he knows even less about any arranging into order effected by the Lord within that natural man so that this may become joined to the internal man. These considerations, which are very general ones, are at the present day so hidden from people's eyes that the existence of them is not even known. For that reason if one were to explain to them the specific details contained here in the internal sense concerning arrangement into order and concerning introduction, one would be declaring utter mysteries to them and so things wholly beyond what they are able to believe. One's words would therefore be uttered in vain, or so to speak sown like seed on water or sand. This is the reason why specific details are being passed over here, and in this and the following verses of this section no more than a general explanation is given.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3767

ഈ ഭാഗം പഠിക്കുക

  
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3767. 'And behold, three droves of a flock there, lying nearby it' means the holy things that constitute the Churches and their matters of doctrine. This is clear from the meaning of 'three' as that which is holy, dealt with in 720, 901, and from the meaning of 'droves of a flock' as the things that constitute a Church, and so as matters of doctrine. Specifically 'a flock' means people who are within the Church, and who are learning and being endued with forms of good which are the goods of charity and forms of truth which are the truths of faith. In this case 'a shepherd' means one who teaches those things. In general however 'a flock' means all people who are governed by good and so belong to the Lord's Church throughout the whole world. And since they are all led into what is good and true by means of matters of doctrine, therefore 'a flock' also means matters of doctrine. For the things which make a person such, and the person himself who is such, are both meant in the internal sense by the same expression. For one's understanding of the subject - which in this case is the human being - begins with knowing what makes anyone a human being.

[2] This is why it is stated many times that names mean real things and also the people with whom these real things exist. For example, 'Tyre and Sidon' means cognitions concerning what is good and true and also the people who possess those cognitions. 'Egypt' means knowledge and 'Asshur' reasoning, but these names are used at the same time to mean people with whom that knowledge or reasoning is present. And the same is so with every other name. But speech among angels in heaven is composed of real things that do not involve any concept of persons, and so is composed of universal ideas. The reason for this is that in this way they include countless things in what they say, and in particular for the reason that they attribute everything good and true to the Lord and nothing to themselves. Consequently the ideas which compose their kind of speech know no limits except insofar as those ideas involve the Lord. From these considerations it is now evident why 'a flock' is said to mean the Churches and also their matters of doctrine. 'Droves of a flock' are said to be 'lying nearby the well' because the Word is the source of matters of doctrine - 'a well' meaning the Word, as stated just above in 3765.

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