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Postanak 26

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1 Ali nasta glad u zemlji svrh prve gladi koja beše za vremena Avramovog; i Isak otide k Avimelehu caru filistejskom u Gerar.

2 I javi mu se Gospod i reče: Nemoj ići u Misir, nego sedi u zemlji koju ću ti kazati.

3 Sedi u toj zemlji, i ja ću biti s tobom, i blagosloviću te; jer ću tebi i semenu tvom dati sve ove zemlje, i potvrdiću zakletvu, kojom sam se zakleo Avramu ocu tvom.

4 I umnožiću seme tvoje da ga bude kao zvezda na nebu, i daću semenu tvom sve ove zemlje; i u semenu tvom blagosloviće se svi narodi na zemlji,

5 Zato što je Avram slušao glas moj i čuvao naredbu moju, zapovesti moje i pravila moja i zakone moje.

6 I osta Isak u Geraru.

7 A ljudi u mestu onom pitahu za ženu njegovu, a on govoraše: Sestra mi je. Jer se bojaše kazati: Žena mi je; da me, veli, ne ubiju ovi ljudi radi Reveke, jer je lepa.

8 I kad provede mnogo vremena onde, dogodi se, te pogleda Avimeleh car filistejski s prozora, i vide Isaka gde se šali s Revekom ženom svojom.

9 I dozva Avimeleh Isaka i reče: Ta to ti je žena; kako si kazao: Sestra mi je? A Isak mu odgovori: Rekoh: da ne poginem s nje.

10 A Avimeleh reče: Šta si nam učinio? Lako je mogao ko od naroda ovog leći s tvojom ženom, te bi nas ti uvalio u greh.

11 I zapovedi Avimeleh svemu narodu svom govoreći: Ko se dotakne ovog čoveka ili žene njegove, poginuće.

12 I Isak stade sejati u onoj zemlji, i dobi one godine po sto, tako ga blagoslovi Gospod.

13 I obogati se čovek, i napredovaše sve većma, te posta silan.

14 I imaše ovaca i goveda i mnogo sluga; a Filisteji mu zaviđahu,

15 Pa sve studence koje behu iskopale sluge oca njegovog za vremena Avrama oca njegovog zaroniše Filisteji, i zasuše ih zemljom.

16 I Avimeleh reče Isaku: Idi od nas, jer si postao silniji od nas.

17 I Isak otide odande, i razape šatore u dolini gerarskoj, i nastani se onde.

18 I stade Isak otkopavati studence, koji behu iskopani za vremena Avrama oca njegovog, i koje zaroniše Filisteji po smrti Avramovoj; i prozva ih imenima koja im beše nadeo otac njegov.

19 I kopajući sluge Isakove u onom dolu nađoše studenac žive vode.

20 Ali se svađaše pastiri gerarski s pastirima Isakovim govoreći: Naša je voda. I nadede ime onom studencu Esek, jer se svadiše s njim.

21 Posle iskopaše drugi studenac, pa se i oko njega svađaše, zato ga nazva Sitna.

22 Tada se podiže odande, i iskopa drugi studenac, i oko njega ne bi svađe; zato ga nazva Rehovot, govoreći: Sad nam dade Gospod prostora da rastemo u ovoj zemlji.

23 I otide odande gore u Virsaveju.

24 I istu noćjavi mu se Gospod, i reče: Ja sam Bog Avrama oca tvog. Ne boj se, jer sam ja s tobom, i blagosloviću te i umnožiću seme tvoje Avrama radi sluge svog.

25 I načini onde žrtvenik, i prizva ime Gospodnje; i onde razape šator svoj; i sluge Isakove iskopaše onde studenac.

26 I dođe k njemu Avimeleh iz Gerara s Ohozatom prijateljem svojim i s Fiholom vojvodom svojim.

27 A Isak im reče: Što ste došli k meni, kad mrzite na me i oteraste me od sebe?

28 A oni rekoše: Videsmo zaista da je Gospod s tobom, pa rekosmo: Neka bude zakletva između nas, između nas i tebe; hajde da uhvatimo veru s tobom;

29 Da nam ne činiš zla, kao što se mi tebe ne dotakosmo i kao što mi tebi samo dobro činismo, i pustismo te da ideš na miru, i eto si blagosloven od Gospoda.

30 Tada ih on ugosti; te jedoše i piše.

31 A sutradan ustavši rano, zakleše se jedan drugom, i otpusti ih Isak i otidoše od njega s mirom.

32 Isti dan došavši sluge Isakove kazaše mu za studenac koji iskopaše, i rekoše mu: Nađosmo vodu.

33 I nazva ga Saveja; otuda se zove grad onaj Virsaveja do današnjeg dana.

34 A kad bi Isavu četrdeset godina, uze za ženu Juditu, kćer Veoha Hetejina, i Vasematu kćer Elona Hetejina.

35 I one zadavahu mnogo jada Isaku i Reveci.

   

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Arcana Coelestia # 3427

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3427. And he called the name of the well Esek, because they contended with him. That this signifies denial on these accounts as well as on others, in being against the teachers, and on account of other things besides, is evident from the fact that the names which were given of old were significative of the actual thing or state (n. 3422); whence they were enabled to bear in mind many things concerning these, especially in regard to their quality. In the present case, as the shepherds of Gerar disputed with the shepherds of Isaac, a name was given to the well from this circumstance.

That “disputing” or “contending” signifies also denying, may be seen above (n. 3425); hence comes the name “Esek,” which in the original tongue means “contention” or “dispute,” and is derived from a kindred word which means oppression and injury. And because by “well” here is signified the Word as to the literal sense in which is the internal sense, by “Esek,” or “contention,” is signified a denial of the internal sense of the Word. The causes of the denial are also contained in the same expression, and are manifestly those things treated of just above (n. 3425), namely, that the literal and spiritual senses appear opposed; and also other things besides.

[2] As regards the internal sense of the Word, the case is this: They who are in the mere memory-knowledge of knowledges and are called “Philistines,” and they who are in the mere doctrinal things of faith, who are called “shepherds of the valley of Gerar,” and are in no charity toward the neighbor, cannot possibly do otherwise than deny that there is an internal sense of the Word. The principal causes are that in their hearts they do not acknowledge the Lord, although they profess Him with the mouth; and also that at heart they do not love the neighbor, although they profess love toward him; and he who does not at heart acknowledge the Lord, and at heart love the neighbor, cannot possibly do otherwise than deny the internal sense of the Word; for the Word in its internal sense treats of nothing else than love to the Lord and love toward the neighbor; and therefore the Lord says that on these two commandments hang the Law and the Prophets, that is, the whole Word (Matthew 22:37-40). How greatly these deny the internal sense of the Word has also been given me to see from such persons in the other life, for when the existence of an internal sense of the Word that does not appear in its literal sense, and that treats of love to the Lord and the neighbor, is merely mentioned in their presence, there is perceived not only denial by them, but also aversion, and even loathing. This is the primary cause of this denial.

[3] Another cause is that they altogether invert the Word by setting that above which is beneath, or what is the same, by setting that before which is behind; for they make faith to be the essential of the church, and the things which are of love to the Lord and love toward the neighbor to be the fruits of faith; when yet the truth is that if love to the Lord is compared to the tree of life in the paradise of Eden, charity and its works are the fruits therefrom, and faith and all things of faith are only the leaves. As therefore they so invert the Word as to derive the fruits not from the tree but from the leaves, it is not surprising that they deny the internal sense of the Word and acknowledge only its literal sense; for from the literal sense any dogma, even the most heretical, can be confirmed, as is well known.

[4] Moreover they who are in the mere doctrinal things of faith and not in the good of life, cannot but be in persuasive faith, that is, in preconceived principles, false as well as true; consequently they must be more stupid than others, for insofar as anyone is in persuasive faith, so far he is stupid; but insofar as anyone is in the good of life (that is, in love to the Lord and charity toward the neighbor), so far he is in intelligence, that is, in faith from the Lord. Hence also it is that the former must needs be in the negative as regards the internal sense of the Word; but the latter must needs be in the affirmative for with those who are merely in doctrinal things, and not in the good of life, the interiors are closed, so that the light of truth from the Lord cannot flow in and give them to perceive that it is so; whereas with those who are in love to the Lord the interiors are open so that the light of truth from the Lord can flow in, affect their minds, and give a perception that it is so.

[5] A further cause is that they have no other delight in reading the Word than that they may thus acquire honors and riches, and thereby reputation, which delight is the delight of the love of self and of the world; and this to such a degree that if they do not obtain from it such advantages, they will entirely reject the Word. They who are such, in their heart not only deny the internal sense of the Word when they hear of it, but also the literal sense itself, however much they may suppose that they believe it. For he who has as his end the delight of the love of self and of the world, completely casts out of his heart everything pertaining to eternal life; and only from his natural and corporeal man makes a profession of such things, which he calls truths not for the sake of the Lord and His kingdom, but for the sake of himself and his own. These and many other things cause those called “shepherds of the valley of Gerar,” and “Philistines,” to deny the internal sense of the Word.

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