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Genesis第32章

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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.

   

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Arcana Coelestia#4292

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4292. In the internal historical sense 'he said, Your name will no longer be called Jacob, but Israel' means that they could not as [the descendants of] Jacob play the representative part, except by virtue of the new nature that was imparted to them. This becomes clear from the meaning of 'Jacob' in the Word as his descendants, dealt with above in 4281, and from the meaning of 'name' as the essential nature, dealt with immediately above in 4291. The new nature itself is meant by 'Israel' in the internal sense, for 'Israel' is the celestial-spiritual man and consequently the internal man, 4286. And since 'Israel' means the celestial-spiritual man, and so the internal man, 'Israel' also means the internal spiritual Church. For whether you use the expression spiritual man or spiritual Church, it amounts to the same thing because any spiritual person in particular is the Church, even as many are in general. If the individual person in particular were not the Church, no Church in general could exist. The expression Church is used in everyday language to describe a congregation in general; but each member of the congregation must be a Church if that greater Church is to exist. Every general whole incorporates parts that are like that whole.

[2] The implications of this particular matter - the inability of [the descendants on Jacob to play the representative part, except by virtue of the new nature imparted to them, meant by 'Israel' - are as follows: It was specifically Jacob's descendants who were to represent the Church but not specifically Isaac's since Isaac's descended not only through Jacob but also through Esau. Still less was it specifically Abraham's, for Abraham's descended not only through Jacob but also through Esau, and likewise through Ishmael, as well as through his sons by his second wife Keturah, who were Zimran, Jokshan, Medan, Midian, Ishbak, Shuah, and the sons of these, see Genesis 25:1-4. Now because Jacob's descendants insisted that they should be representative, as shown just above in 4290, they could not represent as Jacob, or as Isaac, or as Abraham. The reason why they could not do so as Jacob was that 'Jacob' represented the external aspect of the Church, but not the internal. And they could not do so as Isaac at the same time or as Abraham at the same time for the reason advanced immediately above.

[3] So that they could represent the Church therefore, a new name had inevitably to be given to Jacob, and through that name a new nature, which new nature was to be a sign of the internal spiritual man, or what amounts to the same, of the internal spiritual Church. That new nature is meant by 'Israel'. Every Church of the Lord is internal and external, as has been shown several times already, the internal Church being that which is represented, the external that which represents. The internal Church is also either spiritual or else celestial, the internal spiritual Church being represented by 'Israel', but the internal celestial Church at a later time by 'Judah'. Therefore a division also took place, and the Israelites became a kingdom on their own and the Jews another on their own. But these matters will in the Lord's Divine mercy be discussed later on. From this it is evident that 'Jacob', that is, Jacob's descendants, could not represent the Church as Jacob, for that would have been to represent solely the external aspect of the Church. They had to do so as Israel as well because 'Israel' is the internal aspect.

[4] It has been shown in various places already that it is the internal which is represented and the external which represents, as may also be seen in the human being. A person's speech represents his thought, and a person's action represents his will. Speech and action are the external aspects of the person, thought and will the internal. In addition the various looks seen on a person's face represent both, that is to say, both his thought and his will. It is well known to everyone that the looks on a person's face are representative, for the looks on the faces of people who are sincere enable their interior states to be seen. In short, every part of the body represents some facet of a person's inclination (animus) and mind (mens).

[5] It is similar with the external aspects of the Church, for these are like the body, while its internal aspects are like the soul. There were, for example, the altars and the sacrifices on them, which, as is well known, were external things. There was likewise the bread of the presence, also the lampstand with its lamps, as well as the fire that was kept burning all the time. Anyone can recognize that these external things represented internal ones, as likewise did everything else of a ritual nature. The fact that these external things could not represent anything external, only what was internal, becomes clear from the considerations introduced already. So 'Jacob' could not represent as Jacob, because 'Jacob' means the external aspect of the Church, but he could do so as Israel because 'Israel' means its internal aspect. This is what is meant by a new nature being imparted to enable the descendants of Jacob to play the representative part.

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