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Postanak 27

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1 Kad Isak ostare i oči mu potamneše, te ne videše, dozva Isava starijeg sina svog, i reče mu: Sine! A on odgovori: Evo me.

2 Tada reče: Evo ostareo sam, ne znam kad ću umreti;

3 Uzmi oružje svoje, tul i luk, i izađi u planinu, te mi ulovi lov;

4 I zgotovi mi jelo po mojoj volji, i donesi mi da jedem, pa da te blagoslovi duša moja dok nisam umro.

5 A Reveka ču šta Isak reče sinu svom Isavu. I Isav otide u planinu da ulovi lov i donese.

6 A Reveka reče Jakovu, sinu svom govoreći: Gle, čuh oca tvog gde govori s Isavom, bratom tvojim i reče:

7 Donesi mi lov, i zgotovi jelo da jedem, pa da te blagoslovim pred Gospodom dok nisam umro.

8 Nego sada, sine, poslušaj me šta ću ti kazati.

9 Idi sada k stadu i donesi dva dobra jareta, da zgotovim ocu tvom jelo od njih, kako rado jede.

10 Pa ćeš uneti ocu da jede i da te blagoslovi dok nije umro.

11 A Jakov reče Reveci materi svojoj: Ali je Isav brat moj rutav, a ja sam gladak;

12 Može me opipati otac, pa će se osetiti da sam ga hteo prevariti, te ću navući na se prokletstvo mesto blagoslova.

13 A mati mu reče: Neka prokletstvo tvoje, sine padne na mene; samo me poslušaj, i idi i donesi mi.

14 Tada otišavši uze i donese materi svojoj; a mati njegova zgotovi jelo kako jeđaše rado otac njegov.

15 Pa onda uze Reveka najlepše haljine starijeg sina svog, koje behu u nje kod kuće, i obuče Jakova mlađeg sina svog.

16 I jarećim kožicama obloži mu ruke i vrat gde beše gladak.

17 I dade Jakovu sinu svom u ruke jelo i hleb što zgotovi.

18 A on uđe k ocu svom i reče: Oče. A on odgovori: Evo me; koji si ti, sine?

19 I Jakov reče ocu svom: Ja, Isav tvoj prvenac; učinio sam kako si mi rekao; digni se, posadi se da jedeš lov moj, pa da me blagoslovi duša tvoja.

20 A Isak reče sinu svom: Kad brže nađe, sine? A on reče: Gospod Bog tvoj dade, te izađe preda me.

21 Tada reče Isak Jakovu: Hodi bliže, sine da te opipam jesi li sin moj Isav ili ne.

22 I pristupi Jakov k Isaku ocu svom, a on ga opipa, pa reče: Glas je Jakovljev, ali ruke su Isavove.

23 I ne pozna ga, jer mu ruke behu kao u Isava brata njegovog rutave: Zato ga blagoslovi;

24 I reče mu: Jesi li ti sin moj Isav? A on odgovori: Ja sam.

25 Tada reče: A ti daj, sine, da jedem lov tvoj, pa da te blagoslovi duša moja. I dade mu, te jede; pa mu donese i vino te pi.

26 Potom Isak, otac njegov reče mu: Hodi sine, celivaj me.

27 I on pristupi i celiva ga; a Isak oseti miris od haljina njegovih, i blagoslovi ga govoreći: Gle, miris sina mog kao miris od polja koje blagoslovi Gospod.

28 Bog ti dao rose nebeske, i dobre zemlje i pšenice i vina izobila!

29 Narodi ti služili i plemena ti se klanjala! Bio gospodar braći svojoj i klanjali ti se sinovi matere tvoje! Proklet bio koji tebe usproklinje, a blagosloven koji tebe uzblagosilja!

30 A kad Isak blagoslovi Jakova, i Jakov otide ispred Isaka oca svog, u taj čas dođe Isav brat njegov iz lova.

31 Pa zgotovi i on jelo i unese ocu svom, i reče mu: Ustani, oče, da jedeš šta ti je sin ulovio, pa da me blagoslovi duša tvoja.

32 A Isak otac njegov reče mu: Ko si ti? A on reče: Ja, sin tvoj, prvenac tvoj Isav.

33 Tada se prepade Isak, i reče: Ko? Da gde je onaj koji ulovi i donese mi lova, i od svega jedoh pre nego ti dođe, i blagoslovih ga? On će i ostati blagosloven.

34 A kad ču Isav reči oca svog, vrisnu glasno i ožalosti se veoma, i reče ocu svom: Blagoslovi i mene, oče.

35 A on mu reče: Dođe brat tvoj s prevarom, i odnese tvoj blagoslov.

36 A Isav reče: Pravo je što mu je ime Jakov, jer me većdrugom prevari. Prvenaštvo mi uze, pa eto sada mi uze i blagoslov. Potom reče: Nisi li i meni ostavio blagoslov?

37 A Isak odgovori, i reče Isavu: Eto sam ga postavio tebi za gospodara; i svu braću njegovu dadoh mu da mu budu sluge; pšenicom i vinom ukrepih ga; pa šta bih sada tebi učinio, sine?

38 I Isav reče ocu svom: Eda li je samo jedan blagoslov u tebe, oče? Blagoslovi i mene, oče. I stade glasno plakati Isav.

39 A Isak otac njegov odgovarajući reče mu: Evo, stan će ti biti na rodnoj zemlji i rosi nebeskoj ozgo.

40 Ali ćeš živeti od mača svog, i bratu ćeš svom služiti; ali će doći vreme, te ćeš pošto se naplačeš skršiti jaram njegov s vrata svog.

41 I Isav omrze ljuto na Jakova radi blagoslova, kojim ga blagoslovi otac, i govoraše u srcu svom: Blizu su žalosni dani oca mog, tada ću ubiti Jakova brata svog.

42 I kazaše Reveci reči Isava sina njenog starijeg, a ona poslavši dozva Jakova mlađeg sina svog, i reče mu: Gle, Isav brat tvoj teši se time što hoće da te ubije.

43 Nego, sine, poslušaj šta ću ti kazati; ustani i beži k Lavanu bratu mom u Haran.

44 I ostani kod njega neko vreme dokle prođe srdnja brata tvog,

45 Dokle se gnev brata tvog odvrati od tebe, te zaboravi šta si mu učinio; a onda ću ja poslati da te dovedu odande. Zašto bih ostala bez obojice vas u jedan dan?

46 A Isaku reče Reveka: Omrzao mi je život radi ovih Hetejaka. Ako se Jakov oženi Hetejkom, kakvom između kćeri ove zemlje, na šta mi život?

   

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Arcana Coelestia # 3605

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3605. 'Esau hated Jacob because of the blessing with which his father had blessed him' means that natural good found the conjunction with truth - inverted as regards order - repugnant. This is clear from the meaning of 'hating' here in the internal sense as repugnance, dealt with below; from the representation of 'Esau' as natural good, and of 'Jacob' as natural truth, dealt with above; and from the meaning of 'a blessing' as conjunction, dealt with above in 3504, 3514, 3530, 3565, 3584. As regards its being a conjunction with truth - inverted as regards order - that is represented by Jacob, this is clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603.

[2] The reason why 'hating' in the internal sense means repugnance is that it has reference to good, represented by 'Esau', and good does not even know what hatred is, since it is the complete opposite of it. Things that are opposites cannot possibly coexist in the same subject. But instead of hatred, good - or the person in whom good is present - feels a certain kind of repugnance, and this is why hatred here in the internal sense means repugnance. Actually the internal sense is intended primarily for those who are in heaven, and therefore when it comes down from there and passes into the literal sense, the feeling of repugnance enters into words that denote hatred when historical narratives refer to hatred. Yet at the same time no idea of hatred is present in the minds of those in heaven. This is similar to what has been told from experience in Volume One, in 1875, about the words in the Lord's Prayer, Do not lead us into temptation, but deliver us from evil. The idea of temptation and evil is rejected until something purely angelic, that is to say, good, devoid of any idea of temptation or evil remains. And coupled with this purely angelic idea there is a kind of indignation and a repugnance to any thought of evil when thinking about the Lord.

[3] It is similar with those places in the Word where one reads about Jehovah or the Lord hating, as in Zechariah,

Let none of you in your hearts think evil of his companion, nor love any lying oath, for all these things I hate, says Jehovah. Zechariah 8:17.

In Moses,

You shall not erect for yourself a pillar, which Jehovah your God hates. Deuteronomy 16:22.

In Jeremiah,

My heritage has become to Me like a lion in the forest It has lifted up its voice against Me, therefore I hate it. Jeremiah 12:8.

In Hosea,

In Gilgal I hate them. Because of the wickedness of their deeds I will drive them out of My house; I will love them no more. Hosea 9:15.

Here 'the hatred' that is attributed to Jehovah or the Lord is not in the internal sense hatred but mercy, for the Divine is mercy. But when that mercy flows down to someone who is under the influence of evil he is exposed to the punishment that goes with evil, in which case mercy looks like hatred. And because it looks like hatred it is also called such in the sense of the letter.

[4] The same applies when in the Word anger, wrath, or fury are attributed to Jehovah or the Lord, dealt with in 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447. The Jewish and Israelitish people more than all others were such that as soon as they detected any enmity present even with allies they believed that they were entitled to treat them cruelly, not only killing them but also exposing their bodies to wild animals and birds. And because the Lord's inflowing mercy was converted in this way into such hatred with them, a hatred directed, as has been stated, not only against enemies but also against allies, they inevitably believed that Jehovah too was capable of hating, being angry, wrathful, and furious. This is the reason why the Word has spoken in this way according to the appearance. For what a person is in himself determines how he sees the Lord, 1838, 1861, 2706. But the nature of hatred in the case of these in whom love and charity, that is, good, are present, is clear from the Lord's words in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. Matthew 5:43-45.

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