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Postanak 28

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1 Tada Isak dozva Jakova, i blagoslovi ga, i zapovedi mu i reče: Nemoj da se oženiš kojom između kćeri hananejskih.

2 Ustani, idi u Padan-Aram u dom Vatuila oca matere svoje, i odande se oženi između kćeri Lavana ujaka svog.

3 A Bog Svemogući da te blagoslovi, i da ti da veliku porodicu i umnoži te, da od tebe postane mnoštvo naroda,

4 I da ti da blagoslov Avramov, tebi i semenu tvom s tobom, da naslediš zemlju u kojoj si došljak, koju Bog dade Avramu.

5 Tako opravi Isak Jakova, i on pođe u Padan-Aram k Lavanu sinu Vatuila Sirina, bratu Reveke matere Jakovljeve i Isavove.

6 A Isav vide gde Isak blagoslovi Jakova i opravi ga u Padan-Aram da se odande oženi, i gde blagosiljajući ga zapovedi mu i reče: Nemoj da se oženiš kojom između kćeri hananejskih,

7 I gde Jakov posluša oca svog i mater svoju, i otide u Padan-Aram;

8 I vide Isav da kćeri hananejske nisu po volji Isaku ocu njegovom.

9 Pa otide Isav k Ismailu, i uze za ženu preko žena svojih Maeletu, kćer Ismaila sina Avramovog, sestru Naveotovu.

10 A Jakov otide od Virsaveje idući u Haran.

11 I dođe na jedno mesto, i onde zanoći, jer sunce beše zašlo; i uze kamen na onom mestu, i metnu ga sebi pod glavu, i zaspa na onom mestu.

12 I usni, a to lestve stajahu na zemlji a vrhom ticahu u nebo, i gle, anđeli Božji po njima se penjahu i silažahu;

13 I gle, na vrhu stajaše Gospod, i reče: Ja sam Gospod Bog Avrama oca tvog i Bog Isakov; tu zemlju na kojoj spavaš tebi ću dati i semenu tvom;

14 I semena će tvog biti kao praha na zemlji, te ćeš se raširiti na zapad i na istok i na sever i na jug, i svi narodi na zemlji blagosloviće se u tebi i u semenu tvom.

15 I evo, ja sam s tobom, i čuvaću te kuda god pođeš, i dovešću te natrag u ovu zemlju, jer te neću ostaviti dokle god ne učinim šta ti rekoh.

16 A kad se Jakov probudi od sna, reče: Zacelo je Gospod na ovom mestu; a ja ne znah.

17 I uplaši se, i reče: Kako je strašno mesto ovo! Ovde je doista kuća Božja, i ovo su vrata nebeska.

18 I usta Jakov ujutru rano, i uze kamen što beše metnuo sebi pod glavu, i utvrdi ga za spomen i preli ga uljem.

19 I prozva ono mesto Vetilj, a pre beše ime onom gradu Luz.

20 I učini Jakov zavet, govoreći: Ako Bog bude sa mnom i sačuva me na putu kojim idem i da mi hleba da jedem i odela da se oblačim,

21 I ako se vratim na miru u dom oca svog, Gospod će mi biti Bog;

22 A kamen ovaj koji utvrdih za spomen biće dom Božji; i šta mi god daš, od svega ću deseto dati Tebi.

   

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Arcana Coelestia # 3660

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3660. And blessed him. That this signifies that thus conjunction would be effected, is evident from the signification of being “blessed,” as being to be conjoined (see n. 3504, 3514, 3530, 3565, 3584). The reason why Isaac the father now blesses Jacob the son, although he had come with guile and taken the blessing from Esau, and Isaac had shuddered at that deed (as appears from the preceding chapter (Genesis 27:33), verses 33 and 35), is that Isaac now perceived that it was the posterity of Jacob, and not that of Esau, that was to possess the land of Canaan; and therefore the blessing was confirmed by Isaac. But the guile at which Isaac shuddered signified and foretold what was deceptive in the posterity of Jacob in regard to the representatives; that is to say, that they were very far from sincerely or at heart representing the Divine or celestial things of the Lord’s kingdom, and were thus utterly unlike the Ancient Church, being merely in externals separate from what is internal, and not even in these, inasmuch as they so often fell away into open idolatries.

[2] What is meant by being conjoined, or by conjunction, here signified in the internal sense by being “blessed,” was shown above, namely, that the natural as to good and as to truth should be adjoined to the rational, or what is the same thing, the external man to the internal; for in order that the Lord might make His natural Divine, He had to implant therein such good and truth as would correspond with the good and truth of the Divine rational. Without corresponding goods and truths no conjunction is possible. There are innumerable goods and truths of the natural, or such as are proper to the natural man; so innumerable that man can scarcely know their most general kinds, in spite of the fact that when mention is made of natural good and truth it appears to man as one simple thing; for the whole natural and all that is in it is nothing else than this good and truth. And this being the case, it is evident that there are goods and truths of the natural in which the goods and truths of the rational can be, and that there are goods and truths of the natural in which the goods and truths of the rational cannot be; consequently, that there are goods and truths of the natural which can be adjoined to the goods and truths of the rational by correspondence. Such goods and truths are treated of in this and the following chapters.

[3] To know these goods and truths, and to distinguish them from one another, and also to view their qualities, and thus how they are adapted for conjunction, does not so well appear to man so long as he does not think from what is interior, or from enlightenment by the light of heaven; for in this case such things appear to him to be both obscure and undelightful. But nevertheless they are suited to the apprehension and understanding of angels, and even to the apprehension of spirits; for the thoughts of angels and spirits are not distracted by cares for worldly, corporeal, and earthly things, as they had formerly been when they lived as men in the world. Angels and spirits are in the pleasantness of intelligence and the bliss of wisdom when such things are present with them from the internal sense of the Word; for then what is Divine shines upon them, because in the supreme sense the Lord is treated of, and in the representative sense the church and regeneration; and thereby they are in the Lord’s Divine sphere, and in that of His ends and uses.

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