Bibeln

 

Postanak 32

Studie

   

1 A Jakov otide svojim putem; i sretoše ga anđeli Božiji;

2 A kad ih ugleda Jakov, reče: Ovo je logor Božji. I prozva ono mesto Mahanaim.

3 I Jakov posla pred sobom glasnike k Isavu bratu svom u zemlju Sir, krajinu edomsku.

4 I zapovedi im govoreći: Ovako kažite gospodaru mom Isavu: Sluga tvoj Jakov ovako kaže: Bio sam došljak kod Lavana i bavio se do sad.

5 A imam volova i magaraca, ovaca i sluga, i sluškinja, i poslah da javim tebi gospodaru svom, eda bih našao milost pred tobom.

6 I vratiše se glasnici k Jakovu i rekoše mu: Idosmo do brata tvog Isava, i eto on ti ide na susret s četiri stotine momaka.

7 A Jakov se uplaši jako i zabrinu se; pa razdeli svoje ljude i ovce i goveda i kamile u dve čete.

8 I reče: Ako Isav udari na jednu četu i razbije je, da ako druga uteče.

9 I reče Jakov: Bože oca mog Avrama i Bože oca mog Isaka, Gospode, koji si mi kazao: Vrati se u zemlju svoju i u rod svoj, i ja ću ti biti dobrotvor!

10 Nisam vredan tolike milosti i tolike vere što si učinio sluzi svom; jer samo sa štapom svojim pređoh preko Jordana, a sada sam gospodar od dve čete.

11 Izbavi me iz ruke brata mog, iz ruke Isavove, jer se bojim da ne dođe i ubije mene i mater s decom.

12 A Ti si kazao: Zaista ja ću ti biti dobrotvor, i učiniću seme tvoje da bude kao peska morskog, koji se ne može izbrojati od množine.

13 I zanoći onde onu noć, i uze šta mu dođe do ruke, da pošalje na dar Isavu bratu svom,

14 Dvesta koza s dvadeset jaraca, dvesta ovaca s dvadeset ovnova,

15 Trideset kamila dojilica s kamiladima, četrdeset krava s desetoro teladi, dvadeset magarica s desetoro magaradi.

16 I predade ih slugama svojim, svako stado napose, i reče slugama: Idite napred preda mnom, ostavljajući dosta mesta između jednog stada i drugog.

17 I zapovedi prvom govoreći: Kad sretneš Isava, brata mog, pa te zapita: Čiji si? I kuda ideš? I čije je to što goniš pred sobom?

18 A ti reci: Sluge tvog Jakova, a ovo šalje na dar gospodaru svom Isavu, a eto i sam ide za nama.

19 Tako zapovedi i drugom i trećem i svima koji iđahu za stadom, i reče: Tako kažite Isavu kad naiđete na nj.

20 I još kažite: Eto, Jakov sluga tvoj ide za nama. Jer govoraše: Ublažiću ga darom koji ide preda mnom, pa ću mu onda videti lice, da ako me lepo primi.

21 Tako otide dar napred, a on prenoći onu noćkod čete svoje.

22 I po noći usta, i uze obe žene i dve robinje i jedanaestoro dece svoje; i prebrodi brod Javok.

23 A pošto njih uze i prevede preko potoka, preturi i ostalo što imaše.

24 A kad osta Jakov sam, tada se jedan čovek rvaše s njim do zore.

25 I kad vide da ga ne može svladati, udari ga po zglavku u stegnu, te se Jakovu iščaši stegno iz zglavka, kad se čovek rvaše s njim.

26 Pa onda reče: Pusti me, zora je. A Jakov mu reče: Neću te pustiti dokle me ne blagosloviš.

27 A čovek mu reče: Kako ti je ime. A on odgovori: Jakov.

28 Tada mu reče: Odsele se nećeš zvati Jakov, nego Izrailj; jer si se junački borio i s Bogom i s ljudima, i odoleo si.

29 A Jakov zapita i reče: Kaži mi kako je tebi ime. A On reče: Što pitaš kako mi je ime? I blagoslovi ga onde.

30 I Jakov nadede ime onom mestu Fanuil; jer, veli, Boga videh licem k licu, i duša se moja izbavi.

31 I sunce mu se rodi kad prođe Fanuil, i hramaše na stegno svoje.

32 Zato sinovi Izrailjevi ne jedu krajeve od mišića na zglavku u stegnu do današnjeg dana, što se Jakovu povrediše krajevi od mišića na zglavku u stegnu.

   

Från Swedenborgs verk

 

Arcana Coelestia #4243

Studera detta avsnitt

  
/ 10837  
  

4243. 'With Laban I have sojourned, and have stayed until now' means that it had taken to itself the good meant by 'Laban'. This is clear from the representation of 'Laban' as intermediate good, that is, good which is not genuine good but nevertheless serves to introduce genuine truths and goods, dealt with in 3974, 3982, 3986 (end), 4063; from the meaning of 'sojourning' as receiving instruction, dealt with in 1463, 2025; and from the meaning of 'staying' or 'staying wish' as that which has reference to the life of truth when accompanied by good, dealt with in 3613, at this point as taking to oneself. From this it is evident that the words 'With Laban I have sojourned, and have stayed until now' mean that it had taken to itself the good meant by 'Laban'.

[2] The implications of all this are as follows: Truth cannot be implanted in good unless means exist to effect this. Those means were the subject in previous chapters, where Jacob's sojourning and staying with Laban, and the flock he acquired there, are referred to. The present chapter deals with the process by which truth and good are joined together, and so with an inversion of state, when order is turned around so that truth is made subordinate to good. Truth seemingly occupies the first position during the time a person is learning truth from an affection for it, though he is not as yet living in accordance with it to any real extent. But good occupies the first position when he does live in accordance with the truth he has learned from an affection for it, for in that case truth becomes good since that person now believes that good consists in acting in accordance with truth. People who are regenerate are governed by this good, as also are those who possess conscience, that is, who no longer reason whether it is the truth but do it because it is the truth, and so who have taken it to themselves in faith and in life.

  
/ 10837  
  

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

Från Swedenborgs verk

 

Arcana Coelestia #1463

Studera detta avsnitt

  
/ 10837  
  

1463. That 'sojourning' means receiving instruction becomes clear from the meaning in the Word of 'sojourning' as receiving instruction, and it has this meaning because sojourning and passing on, or moving from one place to another, is in heaven nothing else than a change of state, as shown already in 1376, 1379. Therefore every time travelling, sojourning, or transferring from one place to another occurs in the Word nothing else suggests itself to angels than a change of state such as takes place with them. There are changes of state both of thoughts and of affections. Changes of the state of thoughts are cognitions, which in the world of spirits are represented by means of forms of instruction. This also explains why members of the Most Ancient Church, having communication with the angelic heaven, did not perceive anything else by 'sojourning'. Thus the statement here that 'Abram went down into Egypt to sojourn' does not mean anything other than the Lord's being instructed.

[2] Something similar is meant by Jacob and his sons going down into Egypt, as in Isaiah,

Thus said the Lord Jehovih, My people went down to Egypt at first to sojourn there, and Asshur oppressed them without cause. Isaiah 52:4.

Here 'Asshur' stands for reasonings. This is also why in the Jewish Church people who were receiving instruction were called 'sojourners, sojourning in their midst' who, it was commanded, were to receive the same treatment as the native-born, Exodus 12:48-49; Leviticus 24:22; Numbers 15:13-16, 26, 29; 19:10. Regarding sojourners it is said in Ezekiel,

You shall divide this land among you according to the tribes of Israel. You shall divide it by lot as an inheritance for yourselves and for sojourners, sojourning in your midst. They shall be to you as native-born among the children of Israel, they shall cast lots with you for an inheritance in the midst of the tribes of Israel. In the tribe with which the sojourner has sojourned, there shall you give him his inheritance. Ezekiel 47:21-23.

This refers to the new Jerusalem, or the Lord's kingdom. 'Sojourners sojourning' is used to mean people who allow themselves to receive instruction, consequently the gentiles. That 'sojourners' stands for people who are receiving instruction is clear from the fact that it is said 'in the tribe with which he has sojourned, there shall an inheritance be given him'. 'Tribes' stands for the things that constitute faith.

[3] 'Sojourning' is also similar in meaning to travelling and dwelling. 'Travelling' means the established patterns and order of life, while 'dwelling' means living, both dealt with already in 1293. For the same reasons the land of Canaan is also called 'the land of the sojournings of Abraham, Isaac, and Jacob', in Genesis 28:4; 36:7; 37:1; Exodus 6:4. And Jacob said to Pharaoh,

The days of the years of my sojournings; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojournings. Genesis 47:9.

Here 'sojourning' stands for life and for forms of instruction.

  
/ 10837  
  

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