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Postanak 24

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1 A Avram beše star i vremenit, i Gospod beše blagoslovio Avrama u svemu;

2 I reče Avram sluzi svom najstarijem u kući svojoj, koji beše nad svim dobrom njegovim: Metni ruku svoju pod stegno moje,

3 Da te zakunem Gospodom Bogom nebeskim i Bogom zemaljskim da nećeš dovesti žene sinu mom između kćeri ovih Hananeja, među kojima živim;

4 Nego da ćeš otići u zemlju moju i u rod moj i dovesti ženu sinu mom Isaku.

5 A sluga mu reče: i ako devojka ne htedbude poći sa mnom u ovu zemlju; hoću li odvesti sina tvog u zemlju iz koje si se iselio?

6 A Avram mu reče: Pazi da ne odvedeš sina mog onamo.

7 Gospod Bog nebeski, koji me je uzeo iz doma oca mog i iz zemlje roda mog, i koji mi je rekao i zakleo mi se govoreći: Semenu ću tvom dati zemlju ovu, On će poslati anđela svog pred tobom da dovedeš ženu sinu mom odande.

8 Ako li devojka ne htedbude poći s tobom, onda da ti je prosta zakletva moja; samo sina mog nemoj odvesti onamo.

9 I metnu sluga ruku svoju pod stegno Avramu gospodaru svom, i zakle mu se za ovo.

10 Tada sluga uze deset kamila između kamila gospodara svog da ide, jer sve blago gospodara njegovog beše pod njegovom rukom; i otišavši dođe u Mesopotamiju do grada Nahorovog.

11 I pusti kamile da poležu iza grada kod studenca pred veče kad izlaze građanke da zahvataju vode;

12 I reče: Gospode Bože gospodara mog Avrama, daj mi sreću danas i učini milost gospodaru mom Avramu.

13 Evo, ja ću stajati kod ovog studenca, a građanke će doći da zahvataju vode.

14 Kojoj devojci kažem: Nagni krčag svoj da se napijem, a ona reče: Na pij, i kamile ću ti napojiti; daj to da bude ona koju si namenio sluzi svom Isaku; i po tome da poznam da si učinio milost gospodaru mom.

15 I on još ne izgovori, a to Reveka, kći Vatuila sina Melhe žene Nahora brata Avramovog, dođe s krčagom na ramenu.

16 I beše vrlo lepa, još devojka, još je čovek ne beše poznao. Ona siđe na izvor, i natoči krčag, i pođe;

17 A sluga iskoči pred nju, i reče; daj mi da se napijem malo vode iz krčaga tvog.

18 A ona reče: Na pij, gospodaru. I brže spusti krčag na ruku svoju, i napoji ga.

19 I kad ga napoji, reče: i kamilama ću tvojim naliti neka se napiju.

20 I brže izruči krčag svoj u pojilo, pa opet otrča na studenac da nalije, i nali svim kamilama njegovim.

21 A čovek joj se divljaše, i ćutaše, neće li poznati je li Gospod dao sreću putu njegovom ili nije.

22 A kad se kamile napiše, izvadi čovek zlatnu grivnu od po sikala i metnu joj oko čela, i dve narukvice metnu joj na ruke od deset sikala zlata.

23 I reče: Čija si kći? Kaži mi. Ima li u kući oca tvog mesta za nas da prenoćimo?

24 A ona mu reče: Ja sam kći Vatuila sina Melšinog, koga rodi Nahoru.

25 Još reče: Ima u nas mnogo slame i piće i mesta za noćište.

26 Tada čovek savivši se pokloni se Gospodu,

27 I reče: Blagosloven da je Gospod Bog gospodara mog Avrama, što ne ostavi milost svoju i veru svoju prema gospodaru mom, i putem dovede me Gospod u dom rodbine gospodara mog.

28 A devojka otrča i sve ovo kaza u domu matere svoje.

29 A Reveka imaše brata, kome ime beše Lavan; i istrča Lavan k čoveku na studenac,

30 Kako vide grivnu i narukvice na rukama sestre svoje i ču gde Reveka sestra mu reče: Tako mi kaza čovek; dođe k čoveku; a on stajaše kod kamila na studencu.

31 I reče: Hodi, koji si blagosloven od Gospoda; što bi stajao napolju? Spremio sam kuću, ima mesta i za kamile.

32 I dovede čoveka u kuću, i rastovari kamile; i dodaše slame i piće kamilama, i donesoše vode za noge njemu i ljudima što behu s njim;

33 I postaviše mu da jede; ali on reče: Neću jesti dokle ne kažem stvar svoju. A Lavan mu reče: Govori.

34 Tada reče: Ja sam sluga Avramov.

35 A Gospod je blagoslovio gospodara mog veoma, te je postao velik, i dao mu je ovaca i goveda, i srebra i zlata, i sluga i sluškinja, i kamila i magaraca.

36 I još Sara žena gospodara mog rodi sina gospodaru mom u starosti njegovoj, i on mu dade sve što ima.

37 A mene zakle gospodar moj govoreći: Nemoj dovesti sinu mom žene između kćeri ovih Hananeja, među kojima živim;

38 Nego idi u dom oca mog i u rod moj, da dovedeš ženu sinu mom.

39 A ja rekoh gospodaru svom:

40 Može biti da devojka neće hteti poći sa mnom.

41 A on mi reče: Gospod, po čijoj volji svagda živeh, poslaće anđela svog s tobom, i daće sreću tvom putu da dovedeš ženu sinu mom od roda mog, iz doma oca mog.

42 Onda će ti biti prosta zakletva moja, kad otideš u rod moj; ako ti je i ne dadu, opet će ti biti prosta zakletva moja.

43 I kad dođoh danas na studenac, rekoh: Gospode Bože gospodara mog Avrama, ako si dao sreću putu mom, kojim idem,

44 Evo, ja ću stajati kod studenca: koja devojka dođe da zahvati vode, i ja joj kažem: Daj mi da se napijem malo vode iz krčaga tvog,

45 A ona mi odgovori: i ti pij i kamilama ću tvojim naliti; to neka bude žena koju je namenio Gospod sinu gospodara mog.

46 Ja još ne izgovorih u srcu svom, a dođe Reveka s krčagom na ramenu, i sišavši na izvor zahvati; i ja joj rekoh: Daj mi da se napijem.

47 A ona brže spustivši sa sebe krčag reče: Na pij, i kamile ću ti napojiti. I kad se napih, napoji i kamile moje.

48 I zapitah je govoreći: Čija si kći? A ona odgovori: Ja sam kći Vatuila sina Nahorovog, kog mu rodi Melha. Tada joj metnuh grivnu oko čela i narukvice na ruke;

49 I padoh i poklonih se Gospodu, i zahvalih Gospodu Bogu gospodara mog Avrama, što me dovede pravim putem da nađem kćer brata gospodara svog za sina njegovog.

50 Ako ćete dakle učiniti ljubav i veru gospodaru mom, kažite mi; ako li nećete, kažite mi, da idem na desno ili na levo.

51 A Lavan i Vatuilo odgovarajući rekoše: Od Gospoda je ovo došlo; mi ti ne možemo kazati ni zlo ni dobro. Eto, Reveka je u tvojoj vlasti, uzmi je pa idi, i neka bude žena sinu tvog gospodara, kao što kaza Gospod.

52 A kad ču sluga Avramov reči njihove, pokloni se Gospodu do zemlje;

53 I izvadi zaklade srebrne i zlatne i haljine, i dade Reveci; takođe i bratu njenom i materi njenoj dade darove.

54 Potom jedoše i piše on i ljudi koji behu s njim, i prenoćiše. A kad ujutru ustaše, reče sluga: Pustite me gospodaru mom.

55 A brat i mati njena rekoše: Neka ostane devojka kod nas koji dan, barem deset dana, pa onda neka ide.

56 A on im reče: Nemojte me zadržavati, kad je Gospod dao sreću mom putu; pustite me da idem gospodaru svom.

57 Tada rekoše: Da zovemo devojku, i upitamo šta ona veli.

58 I dozvaše Reveku i rekoše joj: Hoćeš ići s ovim čovekom? A ona odgovori: Hoću.

59 I pustiše Reveku sestru svoju i dojkinju njenu sa slugom Avramovim i ljudima njegovim.

60 I blagosloviše Reveku i rekoše joj: Sestro naša, da se namnožiš na hiljade hiljada, i seme tvoje da nasledi vrata svojih neprijatelja!

61 I podiže se Reveka s devojkama svojim, i posedaše na kamile, i pođoše s čovekom; i sluga uzevši Reveku otide.

62 A Isak iđaše vraćajući se od studenca Živoga koji me vide jer življaše u južnom kraju;

63 A beše izašao Isak u polje pred veče da se pomoli Bogu; i podigavši oči svoje ugleda kamile gde idu.

64 I Reveka podigavši oči svoje ugleda Isaka, te skoči s kamile,

65 I reče sluzi: Ko je onaj čovek što ide preko polja pred nas? A sluga reče: Ono je gospodar moj. I ona uze pokrivalo i pokri lice.

66 I pripovedi sluga Isaku sve što je svršio.

67 I odvede je Isak u šator Sare matere svoje; i uze Reveku, i ona mu posta žena, i omile mu. I Isak se uteši za materom svojom.

   

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Arcana Coelestia # 3441

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3441. For the sake of Abraham my servant. That this signifies from the Lord’s Divine Human is evident from the representation of Abraham, as being the Lord’s Divine, and also the Divine Human (n. 2833, 2836, 3251); and from the signification of “my servant,” when predicated of the Lord, as being the Divine Human; not that the Divine Human is a servant, because this also is Jehovah (n. 1736, 2156, 2329, 2921, 3023, 3035), but because the Lord by this serves the human race; for by this man is saved, inasmuch as unless the Lord had united the Human to the Divine, so that man might be enabled with his mind to look upon and adore the Human of the Lord and thus have access to the Divine, he could not possibly have been saved. The conjunction of man with the Divine itself which is called the “Father” is through the Divine Human which is called the “Son”; thus through the Lord, by whom the spiritual man understands the Human, but the celestial man the Divine Itself. Hence it is evident why the Divine Human is called a “servant,” namely, because it serves the Divine, in order that man may have access thereto, and because it serves mankind for their salvation.

[2] This then is what is signified by “Abraham my servant” as also in David:

Remember his marvelous works that He hath done, his wonders and the judgments of His mouth, O ye seed of Abraham His servant, ye sons of Jacob, His chosen ones. He sent Moses His servant, Aaron whom He hath chosen. He remembered the word of His holiness with Abraham His servant (Psalms 105:5-6, 26, (Psalms 105:26)42); where by “Abraham his servant” is meant the Lord as to the Divine Human. In like manner also the Lord as to the Divine Human is meant in the supreme sense by “Israel his servant,” by “Jacob his servant,” and by “David his servant”; by Israel his servant, in Isaiah:

Thou Israel my servant, Jacob whom I have chosen, the seed of Abraham My friend; thou whom I have taken hold of from the ends of the earth, and called thee from the wings thereof, and said unto thee, Thou art My servant, I have chosen thee (Isaiah 41:8-9); where “Israel my servant” in the supreme sense is the Lord in respect to the internal things of the spiritual church; and “Jacob” as to the external things of this church. Again:

He said unto me, Thou art My servant Israel, in whom I will be glorified. It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to bring back the preserved of Israel; and I have given thee for a light of the Gentiles, that thou mayest be My salvation unto the end of the earth (Isaiah 49:3, 6); where “Israel, in whom I will be glorified,” manifestly represents the Lord’s Divine Human. That he is called “servant” from serving is manifest, for it is said, “that thou shouldest be My servant to raise up the tribes of Jacob, and to bring back the preserved of Israel.”

[3] That the Lord as to his Divine Human is meant also by “Jacob my servant” is evident in the following passage from Isaiah:

I will give thee the treasures of darkness, and hidden riches of secret places, for Jacob My servant’s sake, and Israel My chosen (Isaiah 45:3-4); where by “Jacob My servant, and Israel My chosen” is meant the Lord, “Jacob My servant” having respect to the external things of the church, and “Israel My chosen” to the internal things of the church.

[4] The same is also signified by “David my servant” in Ezekiel:

I will gather the sons of Israel from every side. My servant David shall be king over them; there shall be to them all one shepherd. They shall dwell upon the land which I have given unto Jacob My servant, and they shall dwell therein, they and their sons and their sons’ sons even forever; and David My servant shall be their prince forever (Ezekiel 37:21, 24-25).

“David My servant” plainly denotes the Lord’s Divine Human (n. 1888), and this from Divine truth, which is signified by “king,” and here by “David” (n. 1728, 2015, 3009). That truth itself also is relatively a servant, may be seen above (n. 3409); and because it is so, the Lord Himself calls Himself one that serveth” or “ministereth,” in Mark:

Whosoever would become great among you shall be your minister; and whosoever would be first among you shall be servant of all. For the Son of man also came not to be ministered unto, but to minister (Mark 10:43-45; Matthew 20:26-28).

And in Luke:

Which is the greater, he that reclineth at meat, or he that ministereth? Is not he that reclineth at meat? But I am in the midst of you as he that ministereth (Luke 22:27).

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

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Arcana Coelestia # 1728

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1728. And he was priest. That this signifies the holy of love, is evident from the signification of “priest” in the Word. There are two things which are predicated of the Lord, namely, that He is King, and that He is Priest. A king, or the royalty, signifies the holy which is true; and a priest, or the priesthood, signifies the holy which is good; the former is the Divine spiritual, the latter the Divine celestial. The Lord as King governs each and all things in the universe from Divine truth; and as Priest, from Divine good. Divine truth is the very order of His universal kingdom, all the laws of which are truths, or eternal verities; Divine good is the very essential of order, all things of which are of mercy. Both of these are predicated of the Lord. If Divine truth alone were His, no mortal could be saved, for truths condemn everyone to hell; but Divine good, which is of mercy, uplifts from hell to heaven. These are what the kings and priests in the Jewish Church represented and these likewise Melchizedek represented, as king of Salem, and priest to God Most High.

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