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Postanak 27

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1 Ostarje Izak, vid mu se očinji gasio. Zato zovne svoga starijeg sina Ezava i reče mu: "Sine!" On mu odgovori: "Evo me!"

2 A on nastavi: "Vidiš, ostario sam, a ne znam dana svoje smrti.

3 Zato uzmi svoju opremu, svoj tobolac i luk, pa idi u pustaru i ulovi mi divljači.

4 Onda mi pripremi ukusan obrok, kako volim, te mi ga donesi da blagujem, pa da te mognem blagosloviti prije nego umrem."

5 Rebeka je slušala dok je Izak govorio svome sinu Ezavu, i kad je Ezav otišao u pustaru da ulovi divljači svome ocu,

6 Rebeka reče svome sinu Jakovu: "Upravo sam čula kako tvoj otac govori tvome bratu Ezavu:

7 'Donesi mi divljači te mi priredi ukusan obrok da blagujem pa da te pred licem Jahvinim blagoslovim prije nego umrem.'

8 A sad, sine moj, poslušaj me i učini kako ti naredim.

9 Otiđi k stadu i odande mi donesi dva lijepa kozleta, a ja ću od njih prirediti ukusan obrok tvome ocu, kako on voli.

10 Onda ti donesi svome ocu da jede te tebe mogne blagosloviti prije nego umre."

11 Ali Jakov odgovori svojoj majci Rebeki: "E, ali moj je brat Ezav runjav, a ja sam bez dlaka!

12 Možda me se moj otac dotakne te ću u njegovim očima ispasti varalicom i na se svaliti prokletstvo, a ne blagoslov."

13 Ali njegova mu majka odgovori: "Sine moj, tvoje prokletstvo neka padne na mene! Samo ti mene poslušaj, otiđi i donesi!"

14 Ode on, nađe i donese svojoj majci, a njegova majka priredi ukusan obrok, kako je njegov otac volio.

15 Potom Rebeka uzme najljepše odijelo svoga starijeg sina Ezava što je u kući imala, pa u nj odjene svoga mlađeg sina Jakova.

16 U kožu kozleta zamota mu ruke i goli dio vrata.

17 Stavi zatim ukusan obrok i kruh što ga je pripravila na ruke svoga sina Jakova.

18 Ode on k ocu i reče: "Oče!" On odgovori: "Evo me. Koji si ti moj sin?"

19 A Jakov odgovori svome ocu: "Ja sam Ezav, tvoj prvorođenac; učinio sam kako si mi rekao. Sad ustaj, sjedi pa jedi moje lovine, da me onda mogneš blagosloviti."

20 Izak upita svoga sina: "Kako si tako brzo uspio, sine moj?" On odgovori: "Jer mi je Jahve, Bog tvoj, bio milostiv."

21 Potom Izak reče Jakovu: "Primakni se, sine moj, da opipam jesi li ti zbilja moj sin Ezav ili nisi."

22 Jakov se primakne k svome ocu Izaku, koji ga opipa i reče: "Glas je Jakovljev, ali su ruke Ezavove."

23 Nije ga prepoznao jer su mu ruke bile runjave kao i ruke njegova brata Ezava. Kad ga je htio blagosloviti,

24 upita još jednom: "Jesi li ti zaista moj sin Ezav?" Odgovori on: "Jesam."

25 Potom reče Izak: "Stavi preda me da blagujem lovine svoga sina pa da te blagoslovi duša moja." Jakov ga posluži pa je jeo. Zatim mu donese i vina, pa je pio.

26 Poslije toga reče mu njegov otac Izak: "Primakni se, sine moj, i poljubi me!"

27 Kad se primače i poljubi ga, Izak osjeti miris njegove odjeće pa ga blagoslovi: "Gle, miris sina mog nalik je mirisu polja koje Jahve blagoslovi.

28 Neka ti Bog daje rosu s neba i rodnost zemlje: izobilje žita i mladoga vina.

29 Narodi ti služili, plemena ti se klanjala! Braćom svojom gospodari, nek sinci majke tvoje pred tobom padaju! Proklet bio tko tebe proklinje; blagoslovljen tko te blagoslivlje!"

30 Tek što se Jakov udaljio od svoga oca Izaka - pošto je Izak podijelio blagoslov Jakovu - njegov brat Ezav dođe iz lova.

31 I on priredi ukusan obrok i donese ga svome ocu. I reče svome ocu: "Ustani, oče moj, i blaguj od lovine svoga sina da me onda mogneš blagosloviti!"

32 A njegov ga otac Izak zapita: "Tko si ti?" On odgovori: "Ja sam tvoj prvorođenac Ezav!"

33 Izak se silno prepadne: "Pa tko je onda bio onaj što je divljači ulovio i meni već donio? Blagovao sam je prije nego si ti došao; onoga sam blagoslovio i blagoslovljen će ostati."

34 Kad je Ezav čuo riječi svoga oca, kriknu glasno i gorko zaplaka pa reče svome ocu: "I mene blagoslovi, oče!"

35 A on odvrati: "Brat tvoj dođe na prijevaru i odnese tvoj blagoslov."

36 "Zato valjda što mu je ime Jakov, dvaput me već prevario", reče Ezav. "Oduzeo mi prvorodstvo, a sad mi evo oduze i blagoslov." Onda doda: "Zar za me nisi sačuvao nikakva blagoslova?"

37 Izak odgovori Ezavu: "Njega sam već postavio za tvoga gospodara; njemu sam svu njegovu braću predao za sluge; žitom sam ga i vinom opskrbio. A što sad za te mogu učiniti, sine moj?"

38 Ezav odgovori svome ocu: "Zar ti, oče, raspolažeš samo jednim blagoslovom? Blagoslovi i mene, oče moj!" Ezav jecaše na sav glas.

39 Tada otac njegov Izak progovori i reče: "Daleko od plodna tla dom tvoj će biti, daleko od rose s neba.

40 Od mača svoga ćeš živjeti, brata svoga ćeš služiti. Ali jednom, kada se pobuniš, jaram ćeš njegov stresti sa svog vrata."

41 Ezav zamrzi Jakova zbog blagoslova kojim ga je otac njegov blagoslovio pa reče u sebi: "Čim dođu dani žalosti za mojim ocem, ubit ću ja svoga brata Jakova."

42 Kada su Rebeki javili te riječi što ih je izrekao njezin stariji sin Ezav, zovne ona svoga mlađeg sina Jakova te mu reče: "Pazi! Brat ti se Ezav nosi mišlju kako će te ubiti.

43 Ali ti, sine moj, poslušaj mene: odmah bježi mome bratu Labanu u Haran.

44 Ostani kod njega neko vrijeme, dok bijes brata tvoga na te jenja,

45 dok se srdžba brata tvoga odvrati od tebe te on zaboravi što si mu učinio. Ja ću onda po te poslati i odande te dovesti. Zašto da vas obojicu izgubim u jedan dan!"

46 Potom Rebeka reče Izaku: "Moj mi je život dosadio zbog ovih žena Hetitkinja. Ako se i Jakov oženi kojom kao što su ove urođenice, Hetitkinjom, što će mi onda život!"

   

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Arcana Coelestia # 3417

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3417. 'And camped in the Valley of Gerar and dwelt there' means that He did so for lower rational concepts, that is, He abandoned interior appearances for exterior. This is clear from the meaning of 'camping' as arranging into order, from the meaning of 'the Valley of Gerar' as lower rational concepts or exterior appearances of truth - for 'a valley' means lower things, or what amounts to the same, exterior things, 1723, while 'Gerar' means matters of faith and so of truth, 1209, 2504, 3365, 3384, 3385; and from the meaning of 'dwelling' as having one's being and life, dealt with in 3384. From this it is evident that 'he camped in the Valley of Gerar and dwelt there' means that the Lord arranged truths so that they would also be suitable for the mental grasp and the disposition of those who are not concerned so much with life as they are with matters of doctrine concerning faith, as may be seen from the Word, in which likewise truths are suited to people's ability to grasp them.

[2] For example, people who are concerned with matters of doctrine and not so much with life do not know anything other than this, that the heavenly kingdom is like kingdoms on earth, in that people are made great there when they govern others. The delight that comes from this is the only delight they know of; and this they prefer to all other delight. For this reason the Lord has also spoken in the Word according to that appearance, as in Matthew,

He who does and teaches so will be called great in the kingdom of heaven. Matthew 5:19.

And in David,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6; John 10:34-35.

And because at first the disciples themselves did not have any other conception of the heavenly kingdom than that of greatness and position over others, like that on earth - as is clear in Matthew 18:1; Mark 9:34; Luke 9:46, and also the idea of their sitting on the right hand and on the left of a king, Matthew 20:20-21, 24; Mark 10:37 - the Lord therefore replied according to their mental grasp and also inclination of mind when an argument arose among them about which one of them was to be greatest,

You will eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. Luke 22:24, 30; Matthew 19:28.

For at that time they did not know that the delight of heaven is not the delight that goes with being great and having position over others, but the delight that goes with being humble and with the affection for serving others; and so it does not consist in wishing to be the greatest but to be the least, as the Lord teaches in Luke,

Whoever presents himself as least among you all will be great. Luke 9:48.

[3] Thus people who have a knowledge of cognitions but are devoid of the life of charity cannot know of the existence of any other delight than that which results from having position over others. And since that delight alone occupies their minds and constitutes the whole of their life, therefore they do not have any knowledge at all of the heavenly delight which results from humility and from the affection for serving others. That is, they do not know the delight that accompanies love to the Lord and charity towards the neighbour, and the consequent bliss and happiness. The reason why the Lord adapted what He had to say to their imperfect outlook was so that they could be aroused and led on to good, to learn it, to teach it, and to do it. And yet He does teach what greatness and position actually are in heaven, as in Matthew 19:30; 20:16, 25-28; Mark 10:31, 42-45; Luke 9:48; 13:30; 22:25-28. These and other ideas like them belong to the lower degree of appearances of truth, for in relation to others those in heaven are made great, and are given positions, power, and authority over others, in that one single angel is more powerful than ten thousands of spirits in hell, yet not so from himself but from the Lord. And he has that power from the Lord in the measure that he believes he can achieve nothing from himself and is accordingly the least. And he is able to have such a belief in the measure that humility and an affection for serving others exist in him, that is, insofar as the good that is essentially love to the Lord and charity towards the neighbour is present in him.

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

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Mark 9:34

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34 But they were silent, for they had disputed one with another on the way about who was the greatest.