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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 # 4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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