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1 Mose第32章

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1 Und Jakob zog seines Weges, und es begegneten ihm Engel Gottes.

2 Und Jakob sprach, als er sie sah: Dies ist das Heerlager Gottes. Und er gab jenem Orte den Namen Machanaim.

3 Und Jakob sandte Boten vor sich her zu seinem Bruder Esau, in das Land Seir, das Gefilde Edom.

4 Und er gebot ihnen und sprach: So sollt ihr zu meinem Herrn, zu Esau, sprechen: So spricht dein Knecht Jakob: Bei Laban habe ich mich aufgehalten und bin geblieben bis jetzt;

5 und ich habe Rinder und Esel, Kleinvieh und Knechte und Mägde erworben; und ich habe gesandt, es meinem Herrn kundzutun, um Gnade zu finden in deinen Augen.

6 Und die Boten kehrten zu Jakob zurück und sprachen: Wir sind zu deinem Bruder, zu Esau, gekommen, und er zieht dir auch entgegen und vierhundert Mann mit ihm.

7 Da fürchtete sich Jakob sehr, und ihm ward angst; und er teilte das Volk, das bei ihm war, und das Kleinvieh und die Rinder und die Kamele in zwei Züge.

8 Und er sprach: Wenn Esau wider den einen Zug kommt und ihn schlägt, so wird der übriggebliebene Zug entrinnen können.

9 Und Jakob sprach: Gott meines Vaters Abraham und Gott meines Vaters Isaak, Jehova, der du zu mir geredet hast: Kehre zurück in dein Land und zu deiner Verwandtschaft, und ich will dir wohltun!

10 Ich bin zu gering all der Gütigkeiten und all der Treue, die du deinem Knechte erwiesen hast; denn mit meinem Stabe bin ich über diesen Jordan gegangen, und nun bin ich zu zwei Zügen geworden.

11 Rette mich doch von der Hand meines Bruders, von der Hand Esaus! Denn ich fürchte ihn, daß er etwa komme und mich schlage, die Mutter samt den Kindern.

12 Du hast ja gesagt: Gewißlich werde ich dir wohltun und werde deinen Samen machen wie den Sand des Meeres, der nicht gezählt wird vor Menge.

13 Und er übernachtete daselbst in jener Nacht; und er nahm von dem, was in seine Hand gekommen war, ein Geschenk für seinen Bruder Esau:

14 Zweihundert Ziegen und zwanzig Böcke, zweihundert Mutterschafe und zwanzig Widder,

15 dreißig säugende Kamele mit ihren Füllen, vierzig Kühe und zehn Stiere, zwanzig Eselinnen und zehn junge Esel.

16 Und er gab sie in die Hand seiner Knechte, je eine Herde besonders, und er sprach zu seinen Knechten: Ziehet vor mir her und lasset Raum zwischen Herde und Herde.

17 Und er gebot dem ersten und sprach: Wenn mein Bruder Esau dir begegnet und dich fragt und spricht: Wem gehörst du an, und wohin gehst du, und wem gehören diese da vor dir?

18 so sollst du sagen: Deinem Knechte Jakob; es ist ein Geschenk, gesandt meinem Herrn, dem Esau; und siehe, er selbst ist hinter uns.

19 Und er gebot auch dem zweiten, auch dem dritten, auch allen, die hinter den Herden hergingen, und sprach: Nach diesem Worte sollt ihr zu Esau reden, wenn ihr ihn findet,

20 und sollt sagen: Siehe, dein Knecht Jakob ist selbst hinter uns. Denn er sagte: Ich will ihn versöhnen durch das Geschenk, das vor mir hergeht, und danach will ich sein Angesicht sehen; vielleicht wird er mich annehmen.

21 Und das Geschenk zog vor ihm her, und er übernachtete in jener Nacht im Lager.

22 Und er stand in jener Nacht auf und nahm seine zwei Weiber und seine zwei Mägde und seine elf Söhne und zog über die Furt des Jabbok;

23 und er nahm sie und führte sie über den Fluß und führte hinüber, was er hatte.

24 Und Jakob blieb allein übrig; und es rang ein Mann mit ihm, bis die Morgenröte aufging.

25 Und als er sah, daß er ihn nicht übermochte, da rührte er sein Hüftgelenk an; und das Hüftgelenk Jakobs ward verrenkt, indem er mit ihm rang.

26 Da sprach er: Laß mich los, denn die Morgenröte ist aufgegangen; und er sprach: Ich lasse dich nicht los, du habest mich denn gesegnet.

27 Da sprach er zu ihm: Was ist dein Name? Und er sprach: Jakob.

28 Da sprach er: Nicht Jakob soll hinfort dein Name heißen, sondern Israel; denn du hast mit Gott und mit Menschen gerungen und hast obsiegt.

29 Und Jakob fragte und sprach: Tue mir doch deinen Namen kund! Da sprach er: Warum doch fragst du nach meinem Namen? Und er segnete ihn daselbst.

30 Und Jakob gab dem Orte den Namen Pniel: denn ich habe Gott von Angesicht zu Angesicht gesehen, und meine Seele ist gerettet worden!

31 Und die Sonne ging ihm auf, als er über Pniel hinaus war; und er hinkte an seiner Hüfte.

32 Darum essen die Kinder Israel nicht die Spannader, die über dem Hüftgelenk ist, bis auf den heutigen Tag, weil er das Hüftgelenk Jakobs, die Spannader, angerührt hat.

   

来自斯威登堡的著作

 

Arcana Coelestia#4307

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4307. In the internal historical sense 'Jacob asked and said, Tell me, I pray, your name' means evil spirits. This becomes clear from many connections in this sense, in which these words and those that follow have reference to the descendants of Jacob; for the meaning in the internal sense depends on the specific subject under discussion. For not good spirits but evil ones are meant by him who wrestled with Jacob, as becomes clear from the consideration that 'wrestling' means temptation, 3927, 3928, 4274; and no temptation is ever carried out by good spirits, only by evil ones. For temptation consists in the activation of the evil and falsity residing with a person, 741, 751, 761, 1820, 4249, 4299. Good spirits and angels never activate evils and falsities but defend a person against them and turn them to good; for good spirits are led by the Lord, and from the Lord nothing except holy good and holy truth ever proceeds. The Lord does not tempt anyone, as is well known from teaching accepted in the Church; see also 1875, 2768. From this and also from the fact that the descendants of Jacob gave in to every temptation not only in the desert but also after that, it is evident that they were not good spirits but evil ones who are meant by him who wrestled with Jacob. What is more, the nation meant by 'Jacob' here was not governed by any spiritual or celestial love, only by bodily and worldly love, 4281, 4288-4290, 4293. The spirits present with any people depend on the loves governing those people, good spirits and angels being present with those who are governed by spiritual or celestial love, evil spirits with those who are governed solely by bodily or worldly love. So true is this that anyone can know which kind of spirits are present with him merely by noting the nature of his own loves, or what amounts to the same, the nature of his ends in view, since everyone has that which he loves as his end in view.

[2] The reason the one who wrestled with him called himself 'God' is Jacob's own belief that he was. In this he was like his descendants who believed unceasingly that Jehovah was present in their holy external observances, when in fact Jehovah was present solely in what these represented, as will be clear from what follows below. They also believed that Jehovah led them into temptations, was the author of all evil, and was full of anger and fury whenever they were punished. It is because they believed He was like this that such descriptions of Him appear in the Word, when in actual fact Jehovah never leads anyone into temptations, is never the author of anything evil, and is never full of anger, still less of fury, see 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614. This also explains why the one who wrestled with Jacob was unwilling to reveal his name. The reason why in the internal spiritual sense the one who wrestled with Jacob is used to mean the angelic heaven, 4295, is that the Lord, who in the highest sense is there represented by 'Jacob', allowed even angels to enter in and tempt Him, and that the angels were in that case left alone to their proprium, as has been shown in the paragraph just referred to.

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

来自斯威登堡的著作

 

Arcana Coelestia#3614

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3614. 'Until your brother's wrath turns back' means until the state changes; and 'until your brother's anger turns back from you' means the subsequent stage of the state with natural good. This is clear from the meaning of 'wrath' and of 'anger' as states that are antagonistic to each other, dealt with below. And when these states become such that they cease to be antagonistic any longer and begin to join together, wrath is said to turn back and anger to turn back. Consequently 'until your brother's wrath turns back' means until the state changes, and 'until your brother's anger turns back' means the subsequent stage of the state with natural good. 'Wrath' implies something different from 'anger', as may be seen from the fact that in addition to their being similar expressions it is a pointless repetition to say, 'Until your brother's wrath turns back' and then 'until your brother's anger turns back'. What each implies is evident from the general explanation and also from that to which wrath and anger are each used to refer. 'Wrath' is used in reference to truth, in this case to the truth of good, represented by 'Esau', while 'anger' is used in reference to that good itself.

[2] 'Wrath' and 'anger' are mentioned many times in the Word, but in the internal sense they do not mean wrath or anger but that which is antagonistic. The reason for this is that whatever is antagonistic towards any affection produces wrath or anger; so that in the internal sense simply forms of antagonism are meant by those two expressions. 'Wrath' is used to describe that which is antagonistic towards truth and 'anger' that which is antagonistic towards good; but in the contrary sense 'wrath' describes that which is antagonistic towards falsity or the affection for it, that is, towards false assumptions, while 'anger' describes that which is antagonistic towards evil or the desire for it, that is, towards self-love and love of the world. Also, in this contrary sense actual wrath is meant by 'wrath', and actual anger by 'anger'; but when those expressions are used in reference to good and truth the wrath and anger which are manifestations of zeal are meant. And because this zeal is to outward appearance like wrath and anger it is called such in the sense of the letter.

[3] As regards 'wrath' or 'anger' in the internal sense meaning simply forms of antagonism, this may be seen from the following places in the Word: In Isaiah,

Jehovah's indignation is against all the nations, and wrath against all their host. Isaiah 34:2.

'Jehovah's indignation against the nations' stands for antagonism towards evil - 'the nations' meaning evils, see 1259, 1260, 1849, 1868, 2588 (end). 'Wrath against all their host' stands for antagonism towards falsities derived from that evil, for by 'the stars' - here called 'the host of heaven' - are meant cognitions, and so truths, and in the contrary sense falsities, see 1128, 1808, 2120, 2495, 2849. In the same prophet,

Who gave Jacob over to plunder, and Israel to spoilers? Was it not Jehovah against whom we have sinned? And He poured out upon him the wrath of His anger. Isaiah 42:24-25.

'Wrath of anger' stands for antagonism towards falsity stemming from evil, 'Jacob' for people under the influence of evil, and 'Israel' for those under the influence of falsity.

[4] In the same prophet,

I have trodden the winepress alone, and from the peoples there was no man (vir) with Me. I trod them in My anger, and destroyed them in My wrath. And I trod down the peoples in My anger, and made them drunk in My wrath. Isaiah 63:3, 6.

This refers to the Lord and His victories in temptations. 'Treading' and 'treading down in anger' stand for victories over evils, 'destroying' and 'making drunk in wrath' for victories over falsities. In the Word 'treading down' has reference to evil, and 'making drunk' to falsity. In Jeremiah,

Thus said the Lord Jehovih. Behold, My anger and My wrath have been poured out on this place, on man, and on beast, and on the tree of the field, and on the fruit of the ground; and it will burn and not be quenched. Jeremiah 7:20.

Both are mentioned - 'anger' and 'wrath' - because both evil and falsity are the subject.

[5] In the Prophets, whenever evil is mentioned so also is falsity, even as whenever good is mentioned so also is truth, the reason being the heavenly marriage, which is the marriage of good and truth in every detail of the Word, 683, 793, 801, 2173, 2516, 2712. It is also why 'anger' and 'wrath' are both mentioned; otherwise one of them would be enough. In the same prophet,

I Myself will fight against you with outstretched hand and strong arm, and in anger, and in wrath, and in great indignation; and I will smite the inhabitants of this city, both man and beast. Jeremiah 21:5-6.

Here in a similar way 'anger' has reference to the punishment of evil, 'wrath' to the punishment of falsity, and 'indignation' to that of both. Since anger and wrath describe antagonism they also mean punishment, for things antagonistic to one another also clash with one another; and in that case evil and falsity suffer punishment. For evil holds within itself antagonism towards good, and falsity holds within itself antagonism towards truth. And because there is antagonism a clash also occurs; and from this punishment results, see 696, 967.

[6] In Ezekiel,

And My anger will be accomplished, and I will make My wrath on them die down, and I will be comforted; and they will know that I Jehovah have spoken in My zeal, when accomplishing My wrath on them - when executing judgements on you in anger and in wrath and in wrathful rebukes. Ezekiel 5:13, 15.

Here also 'anger' stands for the punishment of evil, and 'wrath' for the punishment of falsity, that result from antagonism and consequent aggression. In Moses,

Jehovah will not be pleased to pardon him, for then the anger of Jehovah, and His zeal, will smoke against that man, and Jehovah will separate him as evil from all the tribes of Israel. The whole land will be brimstone and salt, a burning; it will not be sown, and it will not sprout, nor will any plant come up on it, as at the overthrow of Sodom and Gomorrah, of Admah and Zeboiim, which Jehovah overthrew in His anger and His wrath. And all the nations will say, Why has Jehovah done this to this land? What means the heat of this great anger? Deuteronomy 29:20-21, 23-24.

Since 'Sodom' means evil, and 'Gomorrah' falsity deriving from this, 2220, 2246, 232, and the nation to which Moses is referring here is compared to those nations as regards evil and falsity, the expression 'anger' is used in reference to evil, 'wrath' in reference to falsity, and 'the heat of anger' to both. Such passions as these are attributed to Jehovah or the Lord according to the appearance, for the Lord does seem to man to display such when man enters into evil and evil punishes him, see 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447, 3605.

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