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Postanak 31

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1 A Jakov ču gde sinovi Lavanovi govore: Jakov uze sve što beše našeg oca, i od onog što beše našeg oca steče sve ovo blago.

2 I vide Jakov gde lice Lavanovo nije prema njemu kao pre.

3 I Gospod reče Jakovu: Vrati se u zemlju otaca svojih i u rod svoj, i ja ću biti s tobom.

4 I poslavši Jakov dozva Rahilju i Liju u polje k stadu svom.

5 I reče im: Vidim gde lice oca vašeg nije prema meni kao pre; ali je Bog oca mog bio sa mnom.

6 I vi znate da sam služio ocu vašem kako sam god mogao;

7 A otac me je vaš varao i menjao mi platu deset puta; ali mu Bog ne dade da me ošteti;

8 Kad on reče: Šta bude šareno neka ti je plata, onda se mladilo sve šareno; a kad reče: S belegom šta bude neka ti je plata, onda se mladilo sve s belegom.

9 Tako Bog uze stoku ocu vašem i dade je meni;

10 Jer kad se upaljivaše stoka, podigoh oči svoje i videh u snu, a to ovnovi i jarci što skaču na ovce i koze behu šareni, s belegama prutastim i kolastim.

11 A anđeo Gospodnji reče mi u snu: Jakove! A ja odgovorih: Evo me.

12 A on reče: Podigni sad oči svoje i gledaj, ovnovi i jarci što skaču na ovce i koze, šareni su, s belegama prutastim i kolastim; jer videh sve što ti čini Lavan.

13 Ja sam Bog od Vetilja, gde si prelio kamen i učinio mi zavet; ustani sada i idi iz ove zemlje, i vrati se na postojbinu svoju.

14 Tada odgovori Rahilja i Lija, i rekoše mu: Eda li još imamo kakav deo i nasledstvo u domu oca svog?

15 Nije li nas držao kao tuđinke kad nas je prodao? Pa je još i naše novce jednako jeo.

16 Jer sve ovo blago što uze Gospod ocu našem, naše je i naše dece. Zato čini sve što ti je Gospod kazao.

17 I podiže se Jakov, i metnu decu svoju i žene svoje na kamile;

18 I odvede svu stoku svoju i sve blago što beše stekao, stoku koju beše stekao u Padan-Aramu, i pođe k Isaku ocu svom u zemlju hanansku.

19 A Lavan beše otišao da striže ovce svoje; i Rahilja ukrade idole ocu svom.

20 I Jakov otide kradom od Lavana Sirina ne javivši mu da hoće da ide.

21 I pobeže sa svim blagom svojim, i podiže se te pređe preko vode, i uputi se ka gori Galadu.

22 A treći dan javiše Lavanu da je pobegao Jakov.

23 I uze sa sobom braću svoju, i pođe za njim u poteru, i za sedam dana stiže ga na gori Galadu.

24 Ali Bog dođe Lavanu Sirinu noću u snu, i reče mu: Čuvaj se da ne govoriš s Jakovom ni lepo ni ružno.

25 I stiže Lavan Jakova; a Jakov beše razapeo šator svoj na gori, pa i Lavan takođe razape svoj s braćom svojom na gori Galadu.

26 I Lavan reče Jakovu: Šta učini te kradom pobeže od mene i odvede kćeri moje kao na mač otete?

27 Zašto tajno pobeže i kradom otide od mene? Niti mi reče da te ispratim s veseljem i s pesmama, s bubnjevima i guslama?

28 Niti mi dade da izljubim sinove svoje i kćeri svoje? Ludo si radio.

29 Mogao bih vam dosaditi; ali Bog oca vašeg noćas mi reče govoreći: Čuvaj se da ne govoriš s Jakovom ni lepo ni ružno.

30 Idi dakle kad si se tako uželeo kuće oca svog; ali zašto ukrade bogove moje?

31 A Jakov odgovori i reče: Bojah se i mišljah hoćeš silom oteti kćeri svoje od mene.

32 A bogove svoje u koga nađeš, onaj neka ne živi više; pred našom braćom traži šta je tvoje u mene, pa uzmi. Jer Jakov nije znao da ih je ukrala Rahilja.

33 I uđe Lavan u šator Jakovljev i u šator Lijin i u šator dveju robinja, i ne nađe ih; i izašav iz šatora Lijina uđe u šator Rahiljin.

34 A Rahilja uze idole i sakri ih pod samar kamile svoje i sede ozgo; i Lavan pipaše po celom šatoru, i ne nađe.

35 A ona reče ocu svom: Nemoj se srditi, gospodaru, što ti ne mogu ustati, jer mi je šta u žena biva. Traživši dakle ne nađe idole svoje.

36 I Jakov se rasrdi, i stade koriti Lavana, i govoreći reče mu: Šta sam učinio, šta sam skrivio, te si me tako žestoko terao?

37 Pipao si sav prtljag moj, pa šta si našao iz svoje kuće? Daj ovamo pred moju i svoju braću, neka rasude između nas dvojice.

38 Evo dvadeset godina bih kod tebe: ovce tvoje i koze tvoje ne jaloviše se, a ovnova iz stada tvog ne jedoh.

39 Šta bi zverje zaklalo nisam ti donosio, sam sam podmirivao; od mene si iskao što bi mi bilo ukradeno danju ili noću.

40 Danju me ubijaše vrućina a noću mraz; i san mi ne padaše na oči.

41 Tako mi je bio dvadeset godina u tvojoj kući; služio sam ti četrnaest godina za dve kćeri tvoje i šest godina za stoku tvoju, i platu si mi menjao deset puta.

42 Da nije Bog oca mog, Bog Avramov, i strah Isakov bio sa mnom, bi me zacelo otpustio prazna. Ali je Bog video nevolju moju i trud ruku mojih, pa te ukori noćas.

43 A Lavan odgovori Jakovu i reče: Ove su kćeri moje kćeri, i ovi su sinovi moji sinovi, i ova stoka moja stoka, i šta god vidiš sve je moje; pa šta bih učinio danas kćerima svojim ili sinovima njihovim koje rodiše?

44 Nego hajde da uhvatimo veru, ja i ti, da bude svedočanstvo između mene i tebe.

45 I Jakov uze kamen i utvrdi ga za spomen.

46 I reče Jakov braći svojoj; nakupite kamenja. I nakupiše kamenja i složiše na gomilu, i jedoše na gomili.

47 I Lavan ga nazva Jegar-Sahadut, a Jakov ga nazva Galed.

48 I reče Lavan: Ova gomila neka bude svedok između mene i tebe danas. Zato se prozva Galed.

49 A prozva se i Mispa, jer reče Lavan: Neka Gospod gleda između mene i tebe, kad ne uzmožemo videti jedan drugog.

50 Ako ucveliš kćeri moje i ako uzmeš žene preko mojih kćeri, neće čovek biti između nas nego gle Bog svedok između mene i tebe.

51 I još reče Lavan Jakovu: Gledaj ovu gomilu i gledaj ovaj spomenik, koji podigoh između sebe i tebe.

52 Svedok je ova gomila i svedok je ovaj spomenik, da ni ja neću preći preko ove gomile k tebi ni ti k meni da nećeš preći preko ove gomile i spomenika ovog na zlo.

53 Bog Avramov i bogovi Nahorovi, bogovi oca njihovog, neka sude među nama. A Jakov se zakle strahom oca svog Isaka.

54 I Jakov prinese žrtvu na gori, i sazva braću svoju na večeru; i jedoše pa noćiše na gori.

55 A ujutru rano usta Lavan, i izljubi svoju unučad i kćeri svoje, i blagoslovi ih, pa otide, i vrati se u svoje mesto.

   

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Arcana Coelestia # 4104

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4104. 'And set his sons and his womenfolk on camels' means a raising up of truths and of affections for these, and the arrangement of them within things that are general. This is clear from the meaning of 'sons' as truths, dealt with in 489, 491, 533, 1147, 2623; from the meaning of 'womenfolk', who in this case are Rachel and Leah, and also their servant-girls, as affections for truth, for cognitions, and for facts, dealt with already; and from the meaning of 'camels' as general facts within the natural, dealt with in 3048, 3071, 3143, 3145.

[2] Anyone who does not have some knowledge of representations and correspondences is incapable of believing that the words 'he set his sons and his womenfolk on camels' mean such things. To him they seem too remote to incorporate and contain within them that which is spiritual; for he thinks about sons, womenfolk, and camels. But the angels, who see and perceive all such things in a spiritual manner, do not think of sons but of truths when 'sons' are mentioned; they do not think of womenfolk but of affections for truth, cognitions, and facts when 'womenfolk' are mentioned; nor do they think of camels but of things that are general within the natural when these are mentioned. For such is the correspondence between the one thing and the other, and such is the way in which angels think. And what is remarkable, it is also the way in which the internal spiritual man thinks while living in the body, though the external man is totally unaware of it. For the same reason when a person who has been regenerated dies he enters into a similar manner of thinking and is able to think with and talk to angels. And this he does without being taught to do so, something that would never have been possible if his interior thought had not been such. The fact that it is such is due to the correspondence of natural things with spiritual. From this it may be seen that although the literal sense of the Word is natural it nevertheless contains spiritual things within it, and in every single part, that is, it contains the kind of things that belong to thought and therefore to interior or spiritual language, such as angels employ.

[3] With regard to the raising up of truths and of the affections for these, and the arrangement of them within things that are general, truths and affections are raised up when the things of eternal life and of the Lord's kingdom are thought to be more important than those of life in the body and of the kingdom of this world. When a person acknowledges the former to be first and foremost, and the latter to be secondary and subordinate, the truths he knows and his affections for them are raised up. For as is his acknowledgement so in the same measure is that person conveyed into the light of heaven, which light holds intelligence and wisdom within it, and so also in the same measure do things belonging to the light of this world become for him images and so to speak mirrors in which he sees the things belonging to the light of heaven. The contrary takes place when he thinks the things of the life of the body and of the kingdom of this world to be more important than those of eternal life and of the Lord's kingdom. He does this when he believes that the latter do not exist because he does not see them and because nobody has come from there and given an account of them - or if he does believe that they may exist, nothing worse will happen to him than to others - and in so believing confirms himself in these ideas, leads a worldly life, and despises charity and faith altogether. With such a person truths and the affections for them are not raised up but are either smothered, or rejected, or perverted. For he dwells in natural light into which no heavenly light at all flows in. This shows what is meant by a raising up of truths and of affections for them.

[4] As for the arrangement of these truths and affections within things that are general, this is the inevitable consequence; for insofar as a person thinks heavenly things are more important than worldly ones, things within his natural are arranged into an order in keeping with the state of heaven. As a result they are seen in the natural, as has been stated, as images and mirrors of heavenly things, for they are representatives that correspond. It is the ends in view which effect the arranging, that is, the Lord effects it by means of the ends which the person has in view. For there are three things which follow in order ends, causes, and effects. Ends bring about causes, and by means of causes bring about effects. As is the nature of the ends therefore so is that of the emanating causes, and from these that of the effects. Ends constitute the inmost things with man; causes constitute the intermediate things and are called the intermediate ends; and effects constitute the ultimate things and are called the ultimate ends. Effects also constitute the things which are termed general. From this one may see what is meant by an arrangement within things that are general, namely this: When anyone has the things of eternal life and of the Lord's kingdom as his end in view, then all intermediate ends, which are causes, and all ultimate ends, which are effects, are arranged in accordance with the end itself. And this is situated within the natural because that is where effects reside, or what amounts to the same, where things that are general reside.

[5] Every adult person possessing any judgement at all can recognize, if he gives the matter any consideration, that he is living in two kingdoms, the spiritual kingdom and the natural one. He can recognize that the spiritual kingdom is interior and the natural exterior, and consequently that he is able to think one more important than the other, that is, to have one rather than the other in view, and therefore that with him the one which he has as his end in view or makes more important is predominant. If therefore he has the spiritual kingdom, that is, the things which constitute that kingdom, as his end and thinks the spiritual kingdom more important than the natural one, then he acknowledges as being first and foremost love to the Lord and charity towards the neighbour, and consequently all ideas that reinforce love and charity, and are called the truths of faith; for these belong to that kingdom. When this is the situation in a person, everything within his natural is distributed and arranged in keeping with the things of that kingdom so as to be subservient and obedient. But when he has the natural kingdom, that is, the things that exist there, as his end in view, and makes that more important, he annihilates all love to the Lord and charity towards the neighbour, and all faith. Indeed he goes so far as to set no value at all on these things, but makes love of the world and self-love, and the things which go with these, all important. When this is the case everything within his natural is arranged in keeping with those ends, and so is entirely at odds with the things of heaven. In this way he brings about hell within himself. Having something as the end in view consists in loving it, for every end exists as the object of a person's love because that which he loves he has as his end in view.

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