The Bible

 

Бытие 33

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1 И возвелъ Іаковъ очи свои, и видитъ, и вотъ идетъ Исавъ, и съ нимъ четыреста человјкъ. Тогда онъ раздјлилъ дјтей - Ліи, Рахили и двумъ служанкамъ;

2 и поставилъ служанокъ и дјтей ихъ впереди, Лію и дјтей ея за нпми, а Рахиль и Іосифа позади.

3 А самъ пошелъ передъ ними, и поклонился до земли семь разъ, подходя къ брату своему.

4 Исавъ побјжалъ ему на встрјчу, обнялъ его, бросился ему на шею, и цјловалъ его, и плакали.

5 И возведши очи свои, увидјдъ женъ и дјтей, и спросидъ: кто это у тебя? Іаковъ отвјчалъ: дјти, которыхъ Богъ даровалъ рабу твоему.

6 И подошли служанки, сами и дјти ихъ, и поклонились.

7 Потомъ подошла Лія, и дјти ея, и поклонились. Наконецъ подошли Іосифъ и Рахиль и поклонились.

8 Еще спросилъ: что значитъ у тебя все это ополченіе, съ которымъ я встрјтился? онъ отвјчалъ: дабы обрјсти благодать въ очахъ господина моего.

9 Исавъ сказалъ: у меня много, братецъ; пусть твое - у тебя.

10 Но Іаковъ сказалъ: нјтъ, сдјлай милость; если я обрјлъ благоволеніе въ очахъ твоихъ, прими даръ мой отъ руки моей; ибо я увидјлъ лице твое, какъ бы кто увидјлъ лице Божіе, и ты принялъ меня милостиво.

11 Прими благословеніе мое, которое представлено тебј; потому что Богъ даровалъ мнј, и есть у меня все. И принудилъ его, и онъ взялъ.

12 Исавъ сказалъ: поднимемся в пойдемъ; и я пойду предъ тобою.

13 Онъ отвјчалъ ему: господинъ мой знаетъ, что дјти мои молоды, а мелкій и крупный скотъ дойный; если погнать его одинъ день, то помретъ весь скотъ.

14 Пусть господинъ мой пойдетъ впереди раба своего, а я пойду тихимъ шагомъ своимъ, какъ пойдетъ скотъ, который передо мною, и какъ пойдутъ дјти; и приду къ господину моему въ Сеиръ.

15 Исавъ сказалъ: такъ я оставлю съ тобою нјсколько изъ людей, которые при мнј. Онъ отвјчалъ: на что это? только бы мнј обрјсти благоволеніе въ очахъ господина моего!

16 И возвратился Исавъ въ тотъ же день путемъ своимъ въ Сеиръ.

17 А Іаковъ пошелъ въ Сюкоѕъ, и построилъ себј домъ, и для скота своего сдјлалъ дворы. Отъ сего дано имя мјсту: Сюкоѕъ.

18 Іаковъ, пришедши изъ Падан-Арама, въ мирј пришелъ въ городъ Сихемъ, который въ землј Ханаанской, и расположился противъ города.

19 И купилъ часть поля, на которомъ онъ раскинулъ шатеръ свой, у сыновъ Эммора, отца Сихемова, за сто монетъ.

20 И поставилъ тамъ жертвенникъ; и назвалъ его: Богъ крјпкій, Богъ Израилевъ.

   

From Swedenborg's Works

 

Arcana Coelestia #4572

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4572. 'I am God Shaddai' means a state of temptation is past, and now there is Divine comfort. This is clear from the meaning of 'God Shaddai' as temptation and subsequent comfort, for the ancients had called Jehovah or the Lord 'God Shaddai' whenever they referred to Him in connection with temptations and the comfort that followed these, see 1992, 3667. Therefore 'God Shaddai' means a state of temptation that is past, and now there is Divine comfort. The reason why it is past is that previously, in particular when he wrestled with the angel, Chapter 32:25-end, and when he met Esau, Chapter 33, 'Jacob' represented temptations; and the reason why now there is comfort is that the joining of good and truth within the natural is effected by means of those temptations. The actual joining together brings that comfort since such a joining together is the end in view of the temptations. Indeed whoever attains that end receives comfort, as much as he has suffered severely in the means to that end.

[2] In general it should be recognized that every joining together of good and truth is effected by means of temptations. The reason for this is that evils and falsities offer resistance and so to speak engage in rebellion, and by every means try to prevent the joining of good to truth, and of truth to good. This conflict takes place between the spirits present within man, that is to say, between the spirits governed by evils and falsities and the spirits governed by goods and truths. Man experiences that conflict as temptation within himself. When therefore the spirits governed by evils and falsities are conquered by the spirits governed by goods and truths, the former are compelled to depart and the latter receive joy from the Lord by way of heaven. This joy is also felt by the person concerned as comfort; he feels it within himself. Yet the joy and comfort do not come because a victory has been won but because good and truth have been joined together. Joy is present within every joining together of good and truth, for that joining together is the heavenly marriage, in which the Divine is present.

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