Die Bibel

 

Postanak 26

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1 U zemlji zavlada glad, različita od prijašnje što je bila za vrijeme Abrahama, pa Izak ode Abimeleku, kralju Filistejaca, u Geraru.

2 Jahve mu se ukaza i reče: "Ne silazi u Egipat: boravi u zemlji koju ću ti označiti.

3 U ovoj se zemlji nastani, ja ću s tobom biti i blagoslivljati te; tebi i tvome potomstvu dat ću sve ove krajeve, da izvršim zakletvu kojom sam se zakleo tvome ocu Abrahamu.

4 Tvoje ću potomstvo umnožiti kao zvijezde na nebesima i tvome ću potomstvu predati sve ove krajeve, tako da će se tvojim potomstvom blagoslivljati svi narodi zemlje;

5 a to zato što je Abraham slušao moj glas i pokoravao se mojim zapovijedima, mojim zakonima i odredbama!"

6 Tako Izak ostane u Geraru.

7 Kad su ga mještani pitali o njegovoj ženi, reče: "Ona mi je sestra." Bojao se reći: "Ona mi je žena", misleći: "Mještani bi me mogli ubiti zbog Rebeke jer je lijepa."

8 Kako su se ondje duže zadržali, kralj Filistejaca Abimelek jednom pogleda kroz prozor i opazi kako Izak miluje svoju ženu Rebeku.

9 Nato Abimelek pozove Izaka te reče: "Tako, ona ti je žena! Kako si mogao reći da ti je sestra?" Izak mu odgovori: "Jer sam mislio da bih zbog nje mogao poginuti."

10 Abimelek reče: "Zašto si nam to učinio? Umalo netko od ljudi nije legao s tvojom ženom. Tako bi na nas svalio krivnju."

11 Onda Abimelek izda naredbu svemu narodu: "Tko se god dotakne ovog čovjeka i njegove žene, glavu će izgubiti."

12 Izak je sijao u onom kraju i one godine urodilo mu stostruko. Jahve ga blagoslivljao

13 te je čovjek bivao sve bogatiji, dok nije postao vrlo bogat.

14 Stekao je stada ovaca i goveda i mnogu služinčad, tako da su mu Filistejci zavidjeli.

15 Zato Filistejci zasuše sve bunare što su ih sluge njegova oca bile iskopale - u vrijeme njegova oca Abrahama - i napuniše ih zemljom.

16 Onda Abimelek reče Izaku: "Idi od nas jer si postao mnogo moćniji od nas!"

17 Tako Izak ode odande, postavi svoj šator u gerarskoj dolini i nastani se ondje.

18 Izak opet iskopa bunare za vodu što su bili iskopani u vrijeme njegova oca Abrahama, a Filistejci ih bili zasuli poslije Abrahamove smrti. On ih je nazvao istim imenima kojima ih je zvao i njegov otac.

19 Ali kad su Izakove sluge, dok su u dolini kopale, ondje našle bunar sa živom vodom,

20 pastiri iz Gerara posvade se s Izakovim pastirima govoreći: "Naša je voda!" Bunaru je dao ime Esek, jer su se oni s njim svadili.

21 A kad su iskopali drugi bunar te se i zbog njega svađali, nazva ga imenom Sitna.

22 Odatle se preseli pa iskopa drugi bunar. Zbog njega se nisu svađali, pa ga nazove imenom Rehobot i protumači: "Jer nam je Jahve dao prostor da se na zemlji umnožimo."

23 Odande se popne u Beer Šebu.

24 Iste mu se noći ukaže Jahve i reče: "Ja sam Bog oca tvoga Abrahama. Ne boj se, ja sam s tobom! Blagoslovit ću te, potomke ti umnožit, zbog Abrahama, sluge svojega."

25 Izak tu podigne žrtvenik i zazove Jahvu po imenu; postavi ondje svoj šator, a njegove sluge počnu kopati bunar.

26 Uto mu dođe Abimelek iz Gerara sa svojim savjetnikom Ahuzatom i s Fikolom, zapovjednikom vojske.

27 Izak ih upita: "Zašto ste došli k meni kad me mrzite i kad ste me otjerali od sebe?"

28 Oni odgovore: "Jasno vidimo da je Jahve s tobom. Stoga pomislismo: neka zakletva bude veza između nas i tebe. Daj da s tobom sklopimo savez:

29 ti nama nećeš zla nanositi, kao što mi tebe nismo zlostavljali, nego uvijek prema tebi lijepo postupali i s mirom te otpustili. A blagoslov Jahvin bio nad tobom."

30 On im priredi gozbu te su jeli i pili.

31 Rano ujutro jedni se drugima zakunu. Potom ih Izak otpusti i oni od njega odu u miru.

32 Toga istog dana dođu Izakove sluge i obavijeste ga o bunaru što su ga iskopali te mu reknu: "Našli smo vodu."

33 On ga prozva Šiba. Zato je ime onom gradu do danas - Beer Šeba.

34 Kad je Ezavu bilo četrdeset godina, uzme za ženu Juditu, kćer Hetita Beerija, i Basematu, kćer Hetita Elona.

35 One postadoše izvor ogorčenja Izaku i Rebeki.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3424

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3424. And the servants of Isaac digged in the valley, and found there a well of living waters. That this signifies the Word as to the literal sense in which is the internal sense, is evident from the signification of “digging in the valley,” as being to make search lower down in respect to where truths are; for to “dig” is to search, and a “valley” denotes what is below (n. 1723, 3417); and from the signification of a “well of living waters,” as being the Word in which are truths Divine, thus the Word as to the literal sense in which is the internal sense. That the Word is called a “fountain,” and indeed a “fountain of living waters,” is well known; but the reason why the Word is also called a “well,” is that the sense of the letter is relatively such; and also because relatively to those who are spiritual the Word is not a “fountain,” but a “well” (n. 2702, 3096). As a “valley” denotes that which is below, or what is the same, that which is exterior, and the fountain was found in a valley, and the literal sense is the lower or exterior sense of the Word, therefore it is the literal sense which is meant; but because the internal sense, that is, the heavenly and Divine sense, is within this, therefore the waters thereof are called “living;” as were also the waters that went forth under the threshold of the new house, in Ezekiel:

And it shall come to pass that every living creature that creepeth, to which the river there comes, shall live; and there shall be a very great multitude of fish, because these waters are come thither and are healed, and everything liveth whithersoever the river cometh (Ezekiel 47:9); where the “river” is the Word; the “waters which cause everything to live” are the Divine truths contained in it; the “fish” are memory-knowledges (n. 40, 991).

[2] That the Word of the Lord is such that it gives life to him that thirsteth, that is, to him that desireth life, and that it is a “fountain whose waters are living,” the Lord also teaches in John when speaking to the woman of Samaria at Jacob’s well:

If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water. Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:10, 14).

That the Word is living and therefore gives life, is because in its supreme sense the Lord is treated of, and in the inmost sense His kingdom, in which the Lord is all; and this being the case, there is in the Word life itself, which flows into the minds of those who read the Word with reverence; hence it is that in respect to the Word that is from Himself the Lord declares Himself to be a “fountain of water springing up unto eternal life” (see also n. 2702).

[3] That just as the Lord’s Word is called a “fountain,” so is it also called a “well,” is evident in Moses:

Israel sang this song: Spring up, O well, answer ye unto it: the princes digged the well; the chiefs of the people digged it for the lawgiver with their staves (Numbers 21:17-18).

These words were spoken at the “place Beer,” that is, at the “place of the well.” That by “well” here is signified the Word of the Ancient Church, spoken of above (n. 2897), is evident from what is there said; “princes” are primary truths that are the source; (that “princes” signify primary truths may be seen above, n. 1482, 2089); the “chiefs of the people” are lower truths, such as are those contained in the literal sense (n. 1259, 1260, 2928, 3295); that the “lawgiver” is the Lord, is evident; “staves” denote the powers which they possessed.

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