The Bible

 

創世記 32

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1 さて、ヤコブが旅路に進んだとき、神の使たちが彼に会った

2 ヤコブは彼らを見て、「これは神の陣営です」と言って、その所の名をマハナイムと名づけた。

3 ヤコブはセイルの地、エドムの野に住むエサウのもとに、さきだって使者をつかわした。

4 すなわちそれに命じて言った、「あなたがたはわたしの主人エサウにこう言いなさい、『あなたのしもべヤコブはこう言いました。わたしはラバンのもとに寄留して今までとどまりました。

5 わたしは牛、ろば、、男女の奴隷を持っています。それでわがに申し上げて、あなたの前に恵みを得ようと人をつかわしたのです』」。

6 使者はヤコブのもとに帰って言った、「わたしたちはあなたのエサウのもとへ行きました。彼もまたあなたを迎えようと人を率いてきます」。

7 そこでヤコブは大いに恐れ、苦しみ、共にいる民および、牛、らくだをつの組に分けて、

8 言った、「たとい、エサウがきて、一つの組を撃っても、残りの組はのがれるであろう」。

9 ヤコブはまた言った、「父アブラハムの、父イサクのよ、かつてわたしに『おまえのへ帰り、おまえの親族に行け。わたしはおまえを恵もう』と言われたよ、

10 あなたがしもべに施されたすべての恵みとまことをわたしは受けるに足りない者です。わたしは、つえのほか何も持たないでこのヨルダンを渡りましたが、今はつの組にもなりました。

11 どうぞ、エサウからわたしをお救いください。わたしは彼がきて、わたしを撃ち、供たちにまで及ぶのを恐れます。

12 あなたは、かつて、『わたしは必ずおまえを恵み、おまえの子孫をえがたいほど多くしよう』と言われました」。

13 彼はそのそこに宿り、持ち物のうちからエサウへの贈り物を選んだ。

14 すなわち雌やぎ二、雄やぎ二十、雌、雄二十

15 乳らくだ三十とその子、雌牛四十、雄、雌ろば二十、雄ろば

16 彼はこれらをそれぞれの群れに分けて、しもべたちのにわたし、しもべたちに言った、「あなたがたはわたしの先に進みなさい、そして群れと群れとの間には隔たりをおきなさい」。

17 また先頭の者に命じて言った、「もし、エサウがあなたに会って『だれのしもべで、どこへ行くのか。あなたのにあるこれらのものはだれの物か』と尋ねたら、

18 『あなたのしもべヤコブの物で、わがエサウにおくる贈り物です。彼もわたしたちのうしろにおります』と言いなさい」。

19 彼は第二の者にも、第の者にも、また群れ群れについて行くすべての者にも命じて言った、「あなたがたがエサウに会うときは、同じように彼に告げて、

20 『あなたのしもべヤコブもわれわれのうしろにおります』と言いなさい」。ヤコブは、「わたしがさきに送る贈り物をもってまず彼をなだめ、それから、彼のを見よう。そうすれば、彼はわたしを迎えてくれるであろう」と思ったからである。

21 こうして贈り物は彼に先立って渡り、彼はその、宿営にやどった。

22 彼はその起きて、ふたりのとふたりのつかえめと十一人の子どもとを連れてヤボクの渡しをわたった。

23 すなわち彼らを導いてを渡らせ、また彼の持ち物を渡らせた。

24 ヤコブはひとりあとに残ったが、ひとりの人が、夜明けまで彼と組打ちした。

25 ところでその人はヤコブに勝てないのを見て、ヤコブのもものつがいにさわったので、ヤコブのもものつがいが、その人と組打ちするあいだにはずれた。

26 その人は言った、「夜が明けるからわたしを去らせてください」。ヤコブは答えた、「わたしを祝福してくださらないなら、あなたを去らせません」。

27 その人は彼に言った、「あなたの名はなんと言いますか」。彼は答えた、「ヤコブです」。

28 その人は言った、「あなたはもはや名をヤコブと言わず、イスラエルと言いなさい。あなたがと人とに、力を争って勝ったからです」。

29 ヤコブは尋ねて言った、「どうかわたしにあなたの名を知らせてください」。するとその人は、「なぜあなたはわたしの名をきくのですか」と言ったが、その所で彼を祝福した。

30 そこでヤコブはその所の名をペニエルと名づけて言った、「わたしはをあわせて見たが、なお生きている」。

31 こうして彼がペニエルを過ぎる時、日は彼の上にのぼったが、彼はそのもものゆえにびっこを引いていた。

32 そのため、イスラエルのらは今日まで、もものつがいの上にある腰のを食べない。かの人がヤコブのもものつがい、すなわち腰のにさわったからである。

   

From Swedenborg's Works

 

Arcana Coelestia #5998

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5998. 'And offered sacrifices to the God of his father Isaac' means worship springing from them, and an inflowing from the Divine Intellectual. This is clear from the meaning of 'offering sacrifices' as worship, dealt with in 922, 923, 1180; and from the representation of 'Isaac' in the highest sense as the Lord's Divine Rational or Intellectual, dealt with in 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. It follows that there is an inflowing from this into the worship, for what is described here is worship springing from charity and faith, meant by 'Beersheba', 5997, where he offered the sacrifices. Jacob's offering of sacrifices to the God of his father Isaac shows what the fathers of the Jewish and Israelite nation were like; it shows that each worshipped his own God. Isaac's God was different from his, as is evident from the fact that he offered sacrifices to Isaac's, and the fact that he was told in the visions of the night, 'I am God, the God of your father'. It is also evident from the fact that he had sworn by that same God, as described in Genesis 31:53,

May the God of Abraham and the God of Nahor judge 1 between us, the God of their father. At that time Jacob swore by the Dread of his father Isaac.

It is also clear that Jacob did not initially acknowledge Jehovah, for he said,

If God will be with me, and guard me on this road on which I am walking, and will give me bread to eat and clothing to wear, and I come back in peace to my father's house, then Jehovah will be my God. Genesis 28:20-21.

Thus he acknowledged Jehovah conditionally.

[2] It was the custom among them to acknowledge their fathers' gods, but their own one specifically. They derived the custom from their fathers in Syria; for Terah, Abram's father, and even Abram himself when he was there, worshipped gods other than Jehovah, see 1356, 1992, 3667. Their descendants, who were called Jacob and Israel, were consequently of such a nature that in their hearts they worshipped the gods of the gentiles. Jehovah they worshipped solely with their lips, and in name only. The reason they were like this was that nothing but externals devoid of anything internal interested them; and people like that cannot help thinking that worship consists in nothing more than declaring God's name and saying that He is their God, and in doing so as long as He confers benefits on them. They have no idea that worship consists in a life of charity and faith.

Footnotes:

1. The verb rendered may judge here is plural.

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

From Swedenborg's Works

 

Arcana Coelestia #1893

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1893. That 'Sarai, Abram's wife, bore him no child' means that the Rational Man did not as yet exist will be clear from what is said later on, when Isaac is the subject, for everyone, as has been stated, has an internal man, a rational man which is in between, and an external man, which strictly speaking is the natural man. These, as they existed with the Lord, were represented by Abraham, Isaac, and Jacob - the Internal Man by Abraham, the Rational Man by Isaac, and the Natural Man by Jacob. The Lord's Internal Man was Jehovah Himself, for He was conceived from Jehovah. This was why so many times He referred to Jehovah as His Father, and why in the Word the Lord is called 'the only begotten of God' and 'God's only Son'. The rational man does not exist with anyone when he is first born, only a potentiality to become rational, as may become clear to anyone from the fact that new-born babes do not possess reason but become rational as time goes by through the response of the senses to stimuli from without and from within, as knowledge and cognitions are bestowed on them. Rationality does, it is true, appear to exist with children; but rationality does not in fact do so, only something of the first beginnings of it, as may be recognized from the fact that reason resides with people who are adult and advanced in years.

[2] The Lord's Rational Man is the subject in the present chapter. The Divine Rational itself is represented by Isaac, but the first rational before it had become Divine is represented by Ishmael. Here therefore the statement that 'Sarai, Abram's wife, bore him no child' means that the Divine Rational did not as yet exist. As stated already, the Lord was born in the same way as any other, and as regards what He derived from Mary His mother He was like any other. And because the rational is formed through facts and cognitions which enter in by way of the external senses, or the senses that belong to the external man, His first rational was therefore born as it is with any other. But since everything human in Him was made Divine by His own power, so was the rational made Divine. His first rational is described in the present chapter, and once more in Chapter 21, where again in verses 9-21 Hagar and Ishmael are the subject, where it is said that Ishmael was cast out when Isaac, who represents the Divine Rational, had grown up.

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