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Postanak 31

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1 Uto Jakov dozna kako Labanovi sinovi govore: "Sve dobro našega oca uze Jakov; i od onoga što bi moralo pripasti našem ocu namaknuo je sve ono bogatstvo."

2 A opazi Jakov i na Labanovu licu da se on ne drži prema njemu kao prije.

3 Tada Jahve reče Jakovu: "Vrati se u zemlju svojih otaca, u svoj zavičaj, i ja ću biti s tobom!"

4 Jakov onda pozove Rahelu i Leu u polje, k svome stadu,

5 pa im reče: "Ja vidim na licu vašega oca da se on ne drži prema meni kao prije; ali Bog oca moga sa mnom je bio.

6 I same znate da sam vašega oca služio koliko sam god mogao;

7 pa ipak je vaš otac mene varao, deset mi je puta plaću mijenjao. Ali Bog nije dopuštao da mi nanese štetu.

8 Ako bi on rekao: 'Svaka šarena neka bude tebi za naplatu', onda bi cijelo stado mladilo šarene; ako bi opet rekao: 'Prugasti neka budu tebi za plaću', onda bi cijelo stado mladilo prugaste.

9 Tako je Bog uzimao blago od vašeg oca pa ga meni davao.

10 Jednom, kad se stado oplođivalo, nenadano vidjeh u snu da su jarci u stadu, dok su se parili, bili prugasti, mjestimično bijeli i šareni.

11 Još u snu anđeo Božji mene zovne: 'Jakove!' 'Evo me!' rekoh.

12 A on nastavi: 'Primijeti dobro da su jarci u stadu što se pare prugasti, mjestimično bijeli i šareni. Ja sam, naime, vidio sve što ti je Laban činio.

13 Ja sam Bog koji ti se ukazao u Betelu, gdje si uljem pomazao stup i gdje si mi učinio zavjet. Sad ustaj i idi iz ove zemlje; vrati se u svoj zavičaj!'"

14 Nato mu Rahela i Lea odgovore: "Zar još imamo baštinskog dijela u svome očinskom domu?

15 Zar nas otac nije smatrao tuđinkama? TÓa on je nas prodao, a onda je pojeo novac što ga je za nas dobio!

16 Sve bogatstvo što je Bog oduzeo našem ocu zbilja je naše i djece naše. Zato izvrši sve što ti je Bog rekao!"

17 Nato Jakov naprti na deve svoju djecu i svoje žene;

18 pred sobom potjera sve svoje blago, sva svoja dobra što ih je stekao, stoku što ju je namaknuo u Padan Aramu: krenu u zemlju kanaansku, k svome ocu Izaku.

19 Laban bijaše otišao da striže svoje ovce, pa Rahela prisvoji kućne kumire koji su pripadali njezinu ocu.

20 Jakov zavara Aramejca Labana tako da nije ni slutio da će bježati.

21 I pobjegne sa svim što je bilo njegovo. Ubrzo prijeđe Eufrat i upravi put prema brdu Gileadu.

22 Trećeg dana obavijeste Labana da je Jakov pobjegao.

23 On povede sa sobom svoje rođake te je za Jakovom išao u potjeru sedam dana hoda; stiže ga na brdu Gileadu.

24 Ali se Bog ukaza Aramejcu Labanu, noću u snu, te mu reče. "Pazi da protiv Jakova ne poduzimlješ ništa, ni dobro ni zlo!"

25 Uto Laban stigne Jakova. Jakov bijaše postavio svoj šator na Glavici, a Laban se utabori na brdu Gileadu.

26 Onda Laban reče Jakovu: "Što si to htio zavaravajući me i odvodeći mi kćeri kao zarobljenice na maču?

27 Zašto si potajno pobjegao, u bludnju me zaveo i nisi me obavijestio? Otpratio bih te s veseljem i pjesmom, uz bubnje i lire.

28 Nisi mi dopustio ni da izljubim svoje kćeri i svoju unučad! Zbilja si ludo postupio.

29 U mojoj je ruci da s tobom loše postupim. Ali Bog tvoga oca noćas mi reče: 'Pazi da protiv Jakova ne poduzmeš ništa, ni dobro ni zlo!'

30 Sada dobro, otišao si jer si čeznuo za svojim očinskim domom; ali zašto si mi kumire pokrao?"

31 Jakov odgovori Labanu: "Strepio sam od pomisli da bi mi mogao silom oteti svoje kćeri.

32 A kumire svoje u koga nađeš, onaj neka pogine! Ovdje pred našom braćom kaži što je tvoga pri meni i nosi!" Jakov nije znao da ih je Rahela prisvojila.

33 Tako Laban uđe u šator Jakovljev, pa u šator Lein, onda u šator dviju sluškinja, ali ništa ne nađe. Izišavši iz Leina šatora, uđe u šator Rahelin.

34 A Rahela bijaše uzela kumire i stavila ih u sjedalo svoje deve, a onda na njih sjela. Laban je premetao po svemu šatoru, ali ih ne nađe.

35 Ona je, naime, rekla svome ocu: "Neka se moj gospodar ne ljuti što ne mogu pred njim ustati jer imam ono što je red kod žena." I tako je pretraživao, ali kumira nije našao.

36 Sad se Jakov ražesti i zađe u prepirku s Labanom. Otvoreno Jakov reče Labanu: "Kakvo je moje zlodjelo, koja li je moja krivnja da me progoniš?

37 Eto si premetnuo sve moje stvari, pa kakav si predmet našao od svega svog kućanstva? Položi ga tu pred moj i svoj rod pa neka oni budu suci među nama dvojicom.

38 Za ovih dvadeset godina što sam ih s tobom proveo ni tvoje ovce ni tvoje koze nisu se jalovile niti sam ja jeo ovnova iz tvoga stada.

39 Ono što bi zvijer razdrla, tebi nisam donosio, nego bih od svoga gubitak nadoknadio. Ti si to od mene tražio, bilo da je nestalo danju ili da je nestalo noću.

40 Često sam danju skapavao od žeđi, a obnoć od studeni. San je bježao od mojih očiju.

41 Od ovih dvadeset godina što sam ih proveo u tvojoj kući četrnaest sam ti godina služio za tvoje dvije kćeri, a šest godina za tvoju stoku, jer si mi mijenjao zaradu deset puta.

42 Da sa mnom nije bio Bog moga oca, Bog Abrahamov, Strah Izakov, otpravio bi me praznih ruku. Ali je Bog gledao moju nevolju i trud mojih ruku te je sinoć dosudio."

43 Nato Laban odgovori Jakovu: "Kćeri su moje Kćeri; djeca su moja djeca; stada su moja stada, sve što gledaš moje je. Ali što danas mogu učiniti ovim svojim kćerima ili djeci koju su rodile?

44 Pa dobro, hajde da ti i ja napravimo ugovor, tako da bude svjedok između mene i tebe."

45 Nato Jakov uzme jedan kamen pa ga uspravi kao stup,

46 a onda reče svojim ljudima: "Skupite kamenja!" Tako oni nakupe kamenja i nabace gomilu. Tu su na gomili blagovali.

47 Laban je nazva "Jegar sahaduta", a Jakov je nazva "Gal-ed".

48 Onda Laban izjavi: "Neka ova gomila danas bude svjedok između mene i tebe!" Stoga je nazvana Gal-ed,

49 ali i Mispa, jer je rekao. "Neka Jahve bude na vidu i tebi i meni kad jedan drugog ne budemo gledali.

50 Ako budeš loše postupao prema mojim kćerima, ili ako uzmeš druge žene uz moje kćeri, sve da nitko drugi ne bude s nama, znaj da će Bog biti svjedok između mene i tebe."

51 Potom Laban reče Jakovu: "Ovdje je, evo, gomila; ovdje je stup koji sam uspravio između sebe i tebe:

52 ova gomila i ovaj stup neka budu jamac da ja u zloj namjeri neću ići na te iza ove gomile i da ti nećeš ići na me iza ove gomile i ovog stupa.

53 Neka Bog Abrahamov i Bog Nahorov budu naši suci!" Jakov se zakune Bogom - Strahom svoga oca Izaka.

54 Poslije toga Jakov prinese žrtvu na Glavici i pozva svoje ljude da blaguju. Poslije objeda proveli su noć na Glavici.

55 Ranim se jutrom Laban digne, izljubi svoje sinove i svoje kćeri te ih blagoslovi; onda se zaputi natrag u svoje mjesto.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4069

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4069. 'Return to the land of your fathers' means that He had now to bring Himself closer to Divine good. This is clear from the meaning of 'the land of your fathers' as Divine good in this case because it has reference to the Lord, for 'the land', which is Canaan, means the Lord's kingdom, 1607, 3481, and in the highest sense the Lord's Divine Human since this Human flows in and makes His kingdom, 3038, 3705; and 'father' means good, 3703. And since the goods and truths by means of which the Lord was to make the Natural Divine had now been acquired - those goods and truths being represented by Jacob's stay with Laban and by the cattle he acquired there - 'returning to the land of your fathers' consequently means bringing Himself closer to Divine good.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #1462

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1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.

[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,

They have led Egypt astray, the corner-stone of the tribes. Isaiah 19:13.

Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isaiah 19:18-22.

Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.

[3] In the same prophet,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.

[4] In Ezekiel,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign. Ezekiel 27:7.

This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,

And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zechariah 14:17-18.

Here also 'Egypt' is used in a good sense to have a similar meaning.

[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.

[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself. The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matthew 2:13-15, 19-21.

This promise is stated in Hosea as follows,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.

[7] In the same prophet,

By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12-13.

Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,

Turn us back, O God Zebaoth, cause Your face 2 to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Psalms 80:7-8.

This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.

Fußnoten:

1. The Hebrew of his text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

2. literally, Faces

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