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Genesis 27

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1 Kui Iisak oli vanaks jäänud ja ta silmanägemine oli tuhmunud, siis ta kutsus Eesavi, oma vanema poja, ja ütles temale: 'Mu poeg!' Ja see vastas temale: 'Siin ma olen!'

2 Ja ta ütles: 'Vaata, ma olen vanaks jäänud ega tea oma surmapäeva.

3 Võta nüüd oma jahiriistad, nooletupp ja amb, mine väljale ja küti mulle mõni jahiloom!

4 Valmista siis mulle maitsvat rooga, mida ma armastan, ja too mulle süüa, et mu hing sind õnnistaks, enne kui ma suren!'

5 Aga Rebeka kuulis, kui Iisak rääkis oma poja Eesaviga. Ja kui Eesav oli läinud väljale küttima ja jahisaaki tooma,

6 siis rääkis Rebeka oma poja Jaakobiga, öeldes: 'Vaata, ma kuulsin su isa rääkivat su venna Eesaviga ja ütlevat:

7 Too mulle jahisaaki ja valmista mulle maitsvat rooga, et ma söön ja sind Issanda ees õnnistan, enne kui ma suren.

8 Ja nüüd, mu poeg, kuula mu sõna ja tee, mida ma sind käsin:

9 mine karja juurde ja võta mulle sealt kaks head sikutalle ja ma valmistan need su isale maitsvaks roaks, mida ta armastab.

10 Sina vii need siis oma isale, et ta sööks ja sind õnnistaks, enne kui ta sureb!'

11 Aga Jaakob ütles oma emale Rebekale: 'Vaata, mu vend Eesav on karune, aga mina olen sile.

12 Võib-olla katsub isa mind käega, siis oleksin tema silmis nagu petis ja tooksin enesele needuse, mitte õnnistuse.'

13 Aga ta ema ütles talle: 'Sinu needmine tulgu minu peale, mu poeg! Kuula ainult mu sõna ja mine too mulle!'

14 Siis ta läks ja võttis need ning tõi oma emale; ja ta ema valmistas maitsva roa, mida ta isa armastas.

15 Ja Rebeka võttis oma vanema poja Eesavi parimad riided, mis olid ta juures kodus, ja pani need selga oma nooremale pojale Jaakobile.

16 Tema käte ja sileda kaela ümber aga pani ta sikutallede nahad.

17 Siis ta andis maitsva roa ja leiva, mille ta oli valmistanud, oma poja Jaakobi kätte,

18 ja see läks oma isa juurde ning ütles: 'Mu isa!' Ja tema vastas: 'Siin ma olen! Kumb sa oled, mu poeg?'

19 Ja Jaakob ütles oma isale: 'Mina olen Eesav, sinu esmasündinu! Ma tegin, nagu sa mind käskisid. Tõuse, istu ja söö mu jahisaaki, et su hing mind õnnistaks!'

20 Aga Iisak küsis oma pojalt: 'Kuidas sa nii kähku leidsid, mu poeg?' Ja tema vastas: 'Issand, sinu Jumal, saatis mulle ette.'

21 Siis Iisak ütles Jaakobile: 'Tule ometi ligemale, et ma sind käega katsun, mu poeg, kas sa oled mu poeg Eesav või mitte?'

22 Ja Jaakob astus oma isa Iisaki juurde, ja tema katsus teda käega ning ütles: 'Hääl on Jaakobi Hääl, aga käed on Eesavi käed!'

23 Ja ta ei tundnud teda ära, sest tema käed olid karused nagu ta venna Eesavi käed; ja ta õnnistas teda.

24 Ta küsis veel kord: 'Kas sa oled tõesti mu poeg Eesav?' Ja ta vastas: 'Olen!'

25 Siis ta ütles: 'Ulata mulle ja ma söön oma poja jahisaaki, et mu hing sind õnnistaks!' Ja ta ulatas temale selle, ja ta sõi; ja ta tõi temale veini, ja ta jõi.

26 Seejärel ütles ta isa Iisak temale: 'Tule nüüd ligemale ja anna mulle suud, mu poeg!'

27 Ja ta astus ligi ning andis temale suud; siis ta tundis tema riiete lõhna ja ta õnnistas teda ning ütles: 'Näe, mu poja lõhn - otsekui välja lõhn, mida Issand on õnnistanud!

28 Jumal andku sulle taeva kastet ja maa rammu, ning külluses vilja ja veini!

29 Rahvad orjaku sind, rahvahõimud kummardagu sind! Ole oma vendade isand, su ema pojad kummardagu sind! Neetud olgu, kes sind neab, õnnistatud, kes sind õnnistab!'

30 Ja kui Iisak oli Jaakobit õnnistanud ja kui Jaakob oli just ära läinud oma isa Iisaki juurest, siis tuli tema vend Eesav küttimast.

31 Ja temagi valmistas maitsva roa ja viis oma isa juurde ning ütles isale: 'Tõuse, mu isa, ja söö oma poja jahisaaki, et su hing mind õnnistaks!'

32 Aga tema isa Iisak küsis temalt: 'Kes sa oled?' Ja ta vastas: 'Mina olen su poeg Eesav, su esmasündinu!'

33 Siis Iisak värises väga suurest ärritusest ja ütles: 'Kes oli siis see, kes jahilooma küttis ja mulle tõi? Ja mina sõin kõike, enne kui sa tulid, ning õnnistasin teda! Õnnistatuks ta jääbki!'

34 Kui Eesav kuulis oma isa sõnu, siis ta kisendas väga valjusti ja kibedasti ning ütles oma isale: 'Õnnista ka mind, mu isa!'

35 Aga ta vastas: 'Su vend tuli kavalusega ja võttis su õnnistuse.'

36 Siis ta ütles: 'Eks ole temale nimeks pandud Jaakob? Juba teist korda on ta mind petnud: ta võttis mu esmasünniõiguse, ja vaata, nüüd ta võttis ka mu õnnistuse!' Ja ta küsis: 'Kas sul pole hoitud õnnistust eraldi minu jaoks?'

37 Aga Iisak vastas ning ütles Eesavile: 'Vaata, ma olen pannud ta sinu isandaks ja olen andnud kõik ta vennad temale sulaseiks, ja ma olen teda varustanud vilja ja veiniga. Mida võiksin siis nüüd teha sinu heaks, mu poeg?'

38 Ja Eesav ütles oma isale: 'Ons see sul ainus õnnistus, mu isa? Õnnista ka mind, mu isa!' Ja Eesav tõstis häält ning nuttis.

39 Siis vastas tema isa Iisak ning ütles temale: 'Vaata, su eluase on eemal rammusast maast ja ilma taeva kasteta ülalt.

40 Sa elad oma mõõga varal ja pead oma venda orjama. Ometi sünnib, kui end raputad, et rebid tema ikke oma kaelast.'

41 Ja Eesav hakkas Jaakobit vihkama õnnistuse pärast, millega ta isa teda oli õnnistanud; ja Eesav mõtles iseeneses: 'Küllap tulevad mu isa leinamise päevad, siis ma tapan oma venna Jaakobi!'

42 Kui Rebekale tehti teatavaks ta vanema poja Eesavi mõtted, siis ta laskis kutsuda oma noorema poja Jaakobi ja ütles temale: 'Vaata, sinu vend Eesav trööstib ennast sellega, et ta su tapab.

43 Aga nüüd, mu poeg, kuula mu sõna! Võta kätte ja põgene mu venna Laabani juurde Haaranisse

44 ja jää tema juurde mõneks ajaks, kuni su venna raev on raugenud,

45 kuni su venna viha sinu pärast on möödunud ja ta unustab, mis sa temale oled teinud. Siis ma läkitan sulle järele ja lasen sind sealt ära tuua. Miks peaksin teid mõlemaid kaotama ühel ja samal päeval?'

46 Ja Rebeka ütles Iisakile: 'Ma olen elust tüdinud hetitaride pärast. Kui Jaakob võtab naise hetitaride hulgast, selle maa tütreist, niisuguse nagu need, mis elu mul siis on?'

   

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Arcana Coelestia # 3539

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3539. 'And put them on Jacob her younger son' means the affection for truth, that is, the life of good originating in truth. This is clear from the representation of 'Rebekah' as the Divine Truth of the Divine Rational, from the representation of 'Jacob' as the Divine Truth of the Divine Natural, and from the meaning here of 'putting on' as the communication, also the learning, of something, namely truths that clothe good, meant by 'Esau's clothes', 3537, accordingly the affection for natural truth, which affection is at this point the same as the life of good originating in truth. How these matters are to be understood may be known from what has been stated above in 3518. Yet because they are such as are completely unknown at the present day, let some explanation enabling them to be grasped be given. The subject in this chapter [in the highest sense] is the Lord and how He made His Natural Divine, and in the representative sense man's regeneration as regards his natural, see 3490.

[2] In the case of man the situation is as follows: The end in view of regeneration is that a person may be made new as regards his internal man, and so as regards the soul or spirit. But he is unable to be made new or be regenerated as regards that internal man without also being made new as regards the external man. For although a person becomes a spirit after death he nevertheless takes with him into the next life those things that belong to his external man, namely natural affections, also matters of doctrine, as well as factual knowledge; in short he takes with him everything belonging to the exterior or natural memory, see 2475-2483. Indeed these things form the groundwork on which his interiors ultimately rest. The disposition of those exterior things therefore determines what the interior become when these latter enter into the former, for within those exterior things they undergo modification. From this it is evident that a person has to be regenerated or made new not only as regards the internal or rational man but also as regards the external or natural man. Except for this there would not be any correspondence. Regarding the correspondence that exists between the internal man and the spiritual things belonging to the internal man with the external man and the natural things belonging to the external man, see 2987, 2989-2991, 3002, 3493.

[3] The state of man's regeneration is described in the representative sense in this chapter as Esau and Jacob. At this point the nature of the first stage of that state is described, that is to say, when a person is being regenerated or before he has become regenerated. In fact this state is the complete reverse of the state in which a person has become regenerate. Indeed in the former state, that is to say, when a person is being regenerated or before he has become regenerated, things of the understanding, which are those of truth, seemingly take the lead; but once he has become regenerate those of the will, which are those of good, do so. The fact that things of the understanding or of truth seemingly take the lead in the first state was represented by Jacob claiming for himself Esau's birthright - see 3325, 3336 - and then claiming his blessing, the subject under discussion here. And the fact that the state is the complete reverse of the regenerate state is represented by Jacob's impersonating Esau, that is to say, being dressed in Esau's clothes and with the skins of the kids of the she-goats. Indeed in this state rational truth has not yet been so joined to rational good, or what amounts to the same, the understanding has not been so joined to the will, as to flow and act into the natural and set in order the things that are so reversed there.

[4] This also becomes clear from much experience, in particular from this. A person is able to discern in his understanding, and from this the natural is able to know many things that are good and true, but the will is unable as yet to act in accordance with those things. Take for example the truth that love and charity are the essential thing with a human being. He is able to see and confirm this in his understanding, but until he has been regenerated he is unable to acknowledge it in his will. There are also people totally lacking in love to the Lord and in charity towards the neighbour who can well grasp this truth. The same applies to the truth that love is the very life of man, and that the nature of his life is determined by that of his love; also the truth that all delight and all pleasantness stem from love, as do all gladness and all happiness, where again the nature of the love determines that of the gladness and the happiness. A person is also able to grasp in his understanding, even though the will disagrees with it or even opposes it, the truth that the happiest life originates in love to the Lord and love towards the neighbour because the Divine itself is flowing into that life, and conversely that the unhappiest life originates in self-love and love of the world because hell is flowing into that life.

[5] Consequently the understanding, but not the will, is able to perceive the truth that love to the Lord is the life of heaven, and that mutual love is the soul from that life. In the measure therefore that a person does not think from the life of his [unregenerate] will, and does not reflect on his own life from there, he perceives that truth in his understanding; but in the measure that he does think from the life of his [unregenerate] will he does not perceive it, indeed he refuses to believe it. It may also be perfectly clear to a person in his understanding that it is into humility, if it exists in him, that the Divine is able to enter, because in that state of humility self-love and love of the world, and therefore hellish things which stand in the way, are removed. But as long as his will is not a new will, and his understanding is not united to this, no humility of heart can exist in a person. Indeed, in the measure that a person leads an evil life, that is, in the measure that his will is bent on evil, such humility cannot be there in him, and also the truth spoken of above is unclear to him and he refuses to believe it. Therefore a person may also be able to perceive in his understanding that when humility is present in someone it is not there for the sake of a love of glory in the Lord but for the sake of Divine Love, in which case the Lord is able to enter in with goodness and truth and bring blessing and happiness to that person. But to the extent that the will is consulted, this truth is obscured. And the same is so with very many other circumstances.

[6] This ability of being able to understand what good and truth is even though he does not will it has been conferred on man to enable him to be reformed and regenerated. For this reason this ability exists with evil and good alike; indeed the ability is sometimes keener with the evil. But there is this difference - with the evil no affection for truth exists for the sake of life, that is, for the sake of the good of life which originates in truth, and so they are not capable of being reformed. But with the good there does exist the affection for truth for the sake of life, that is, for the sake of the good of life, and so they are capable of being reformed. The first state in the reformation of the latter however is a state in which truth taught by doctrine seems to them to be primary, and the good of life secondary, since truth is the source of their good actions. But their second state is a state in which the good of life is primary and truth taught by doctrine secondary, since good, that is, the will for good, is the source of their good actions. And when this is the case, because the will is joined to the understanding as in a marriage, the person is regenerate. These two states are the subject in the internal sense in these incidents involving Esau and Jacob.

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