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Postanak 30

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1 Vidjevši Rahela da Jakovu ne rađa djece, postade zavidna svojoj sestri pa reče Jakovu: "Daj mi djecu! Inače ću svisnuti!"

2 Jakov se razljuti na Rahelu te reče. "Zar sam ja namjesto Boga koji ti je uskratio plod utrobe?"

3 A ona odgovori: "Evo moje sluškinje Bilhe: uđi k njoj, pa neka rodi na mojim koljenima, da tako i ja steknem djecu po njoj."

4 Dade mu dakle svoju sluškinju Bilhu za ženu, i Jakov priđe k njoj.

5 Bilha zače te Jakovu rodi sina.

6 Tada Rahela reče: "Jahve mi je dosudio pravo. Uslišao je moj glas i dao mi sina." Stoga mu nadjenu ime Dan.

7 Rahelina sluškinja Bilha opet zače i rodi Jakovu drugoga sina.

8 Tada Rahela reče: "Žestoko sam se borila sa sestrom, ali sam pobijedila." Tako mu nadjenu ime Naftali.

9 A vidjevši Lea da je prestala rađati, uzme svoju sluškinju Zilpu pa je dade Jakovu za ženu.

10 I kad je Leina sluškinja Zilpa rodila Jakovu sina,

11 Lea uskliknu: "Koje sreće!" Tako mu nadjenu ime Gad.

12 Leina sluškinja Zilpa rodi Jakovu i drugog sina,

13 i Lea opet uskliknu: "Blago meni! Žene će me zvati blaženom!" Tako mu nadjenu ime Ašer.

14 Jednoga dana, u vrijeme pšenične žetve, namjeri se Ruben u polju na ljubavčice te ih donese svojoj majci Lei. I Rahela reče Lei: "Daj mi od ljubavčica svoga sina!"

15 A Lea odgovori: "Zar ti nije dosta što si mi oduzela muža pa još hoćeš da od mene uzmeš i ljubavčice moga sina?" Rahela odgovori: "Pa dobro, neka s tobom noćas leži u zamjenu za ljubavčice tvog sina."

16 Kad je Jakov navečer stigao iz polja, Lea mu iziđe u susret pa reče: "Treba da dođeš k meni, jer sam te unajmila za ljubavčice moga sina." One je noći on s njom ležao.

17 Bog usliša Leu; ona zače te Jakovu rodi petog sina.

18 Onda Lea reče: "Bog mi je uzvratio nagradom što sam ustupila svoju sluškinju svome mužu." Stoga sinu nadjenu ime Jisakar.

19 Lea opet zače i rodi Jakovu šestoga sina.

20 Onda Lea reče: "Bog me obdari dragocjenim darom; sada će mi moj muž dati darove: tÓa rodila sam mu šest sinova." Tako mu nadjenu ime Zebulun.

21 Zatim rodi kćer te joj nadjenu ime Dina.

22 Uto se Bog sjeti Rahele: Bog je usliša i otvori njezinu utrobu.

23 Ona zače i rodi sina te reče: "Ukloni Bog moju sramotu!"

24 Nadjene mu ime Josip, rekavši: "Neka mi Jahve pridoda drugog sina!"

25 Pošto je Rahela rodila Josipa, Jakov reče Labanu: "Pusti me da idem u svoj zavičaj!

26 Daj mi moje žene za koje sam te služio i moju djecu da mogu otići: tÓa dobro znaš kako sam te služio."

27 A Laban mu odgovori: "Ne idi, ako si mi prijatelj. Znam da me Jahve blagoslivljao zbog tebe."

28 I nadoda: "Odredi plaću koju želiš od mene, i dat ću ti."

29 On mu odgovori: "Ti dobro znaš što je moja služba značila za te i kako je tvome blagu bilo sa mnom.

30 Malenkost što si je imao prije nego sam ja došao povećala se vrlo mnogo, jer kuda god sam prolazio Jahve te blagoslivljao na mojim koracima. A sad je vrijeme da poradim i za svoj dom."

31 On upita: "Koliko da ti platim?" Jakov odgovori: "Nemoj mi platiti ništa! Ako mi učiniš ovo, opet ću na pašu goniti i čuvati tvoje stado.

32 Daj da prođem danas kroz tvoje stado i od njega izlučim svaku garavu ovcu i svaku šarenu ili napruganu kozu! Neka to bude moja plaća!

33 A ubuduće kad budeš svojim očima provjeravao moju naplatu, moje će poštenje biti svjedok za mene: nađe li se među mojim kozama ijedna koja ne bude šarena ili naprugana, ili među ovcama koja ne bi bila garava, neka se smatra ukradenom!"

34 Laban reče: "Dobro, neka bude kako si kazao."

35 Ali toga dana Laban izluči naprugane i šarene jarce i sve riđaste i šarene koze - svaku koja je na sebi imala bijelo - i sve garave ovce pa ih preda svojim sinovima.

36 I odande gdje je Jakov pasao ostatak Labanova stada udalji se za koja tri dana hoda.

37 A Jakov uzme zelenih mladica od topola, badema i platana; na njima izreza bijele pruge, otkrivši bjeliku na mladicama.

38 Pruće tako isprugano postavi u korita, u pojila iz kojih se stoka napajala. A kako se stoka parila kad je na vodu dolazila,

39 to su se jarci parili uz pruće, pa su koze kozile prugaste, riđaste i šarene kozliće.

40 Tako je i ovce Jakov bio izlučio i glave im okrenuo prema prugastima ili posve garavima što su bile u Labanovu stadu. Tako je za se namicao posebna stada koja nije miješao s Labanovim stadima.

41 Osim toga, kad bi se god dobro uzrasla stoka parila, Jakov bi stavio pruće u korita, baš pred oči živine, tako da se pari pred prućem.

42 Ali ga pred kržljavu marvu nije stavljao. Tako je kržljava zapadala Labana, a dobro razvijena Jakova.

43 Čovjek se tako silno obogatio, stekao mnogu stoku, sluge i sluškinje, deve i magarad.

   

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Arcana Coelestia # 3921

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3921. And Rachel said, God hath judged me, and also hath heard my voice. That this signifies in the supreme sense justice and mercy; in the internal sense, the holy of faith; and in the external sense, the good of life, is evident from the signification of “God judging me,” and from that of “hearing my voice.” That “God judging me” signifies the Lord’s justice, is evident without explication, as also that His “hearing my voice” is mercy; for the Lord judges all from justice, and hears all from mercy. He judges from justice because from Divine truth, and He hears from mercy because from Divine good; from justice He judges those who do not receive the Divine good; and from mercy He hears those who do. But still when He judges from justice, it is also at the same time from mercy; for in all Divine justice there is mercy, as in Divine truth there is Divine good. But as these are arcana too deep to be told in a few words, they will of the Lord’s Divine mercy be more fully explained elsewhere.

[2] That by “God hath judged me, and also hath heard my voice” is meant in the internal sense the holy of faith, is because faith, which is predicated of truth, corresponds to the Divine justice; and the holy, which is good, to the Divine mercy of the Lord; and further, “to judge” or “judgment” is predicated of the truth of faith (n. 2235); and because it is said of God that He “judged,” it denotes what is good or holy. Thus it is evident that the holy of faith is what is signified by both these expressions together; and as this one whole is signified by both of them together, the two expressions are joined together by “and also.” That in the external sense the good of life is signified, is also from correspondence, for the good of life corresponds to the holy of faith. That without the internal sense it cannot be known what is signified by “God hath judged me and also hath heard,” is evident from the fact that the expressions do not so cohere in the sense of the letter as to present one idea to the understanding.

[3] The reason why in this verse, and in the following down to “Joseph,” “God” is named, and in the preceding verses, “Jehovah,” is that in these verses the regeneration of the spiritual man is treated of, but in the preceding ones the regeneration of the celestial man; for “God” is named when the subject is the good of faith, which is of the spiritual man; but “Jehovah” when the subject is the good of love, which is of the celestial man (see n. 2586, 2769, 2807, 2822). For by Judah, to whom the narrative was brought down in the preceding chapter, there was represented the celestial man (see n. 3881); but by Joseph, to whom it is continued in this chapter, the spiritual man, who is treated of in the verses that follow (23-24). That “Jehovah” was named when the narrative was brought down to Judah, may be seen in verses 32-33, 35 in the preceding chapter; that “God” is named where it is continued to Joseph, may be seen in verses 6, 8, 17-18, 20, 22-23 of the present chapter; and “Jehovah” is again named afterwards, because the subject proceeds from the spiritual man to the celestial. This is the secret which lies hidden in these words, and which no one can know except from the internal sense, and unless also he knows what the celestial man is, and what the spiritual.

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