Die Bibel

 

Genesis 29

Lernen

   

1 Ja Jaakob läks teele ning jõudis hommikumaa poegade maale.

2 Ta vaatas, ja ennäe, väljal oli kaev. Ja vaata, sealsamas, selle kõrval, lebas kolm lamba- ja kitsekarja, sest sellest kaevust joodeti karju; kaevu suul aga oli suur kivi.

3 Kui kõik karjad olid kogunenud sinna, siis veeretati kivi kaevu suult, joodeti lambaid ja kitsi ning seati kivi tagasi oma paika kaevu suul.

4 Ja Jaakob küsis neilt: 'Vennad, kust te olete?' Ja nad vastasid: 'Me oleme Haaranist.'

5 Siis ta küsis neilt: 'Kas tunnete Laabanit, Naahori poega?' Ja nad vastasid: 'Tunneme küll!'

6 Ta küsis neilt: 'Kuidas ta käsi käib?' Ja nad vastasid: 'Hästi! Ja näe, sealt tuleb tema tütar Raahel karjaga.'

7 Ta ütles: 'Vaata, päike on alles kõrgel, pole veel aeg karja kokku ajada. Jootke loomi ja minge söötke neid!'

8 Aga nad vastasid: 'Me ei saa, enne kui kõik karjad on koos. Siis veeretatakse kivi kaevu suult ja me saame joota lambaid.'

9 Kui ta alles nendega rääkis, tuli Raahel oma isa karjaga, sest ta oli neid hoidmas.

10 Ja kui Jaakob nägi Raahelit, oma ema venna Laabani tütart, ja oma ema venna Laabani karja, siis Jaakob astus ligi ja veeretas kivi kaevu suult ning jootis oma ema venna Laabani lambaid.

11 Siis Jaakob suudles Raahelit, tõstis häält ja nuttis.

12 Ja Jaakob andis Raahelile teada, et ta on tema isa sugulane ja Rebeka poeg; ja Raahel jooksis ning teatas oma isale.

13 Ja kui Laaban kuulis sõnumit oma õepojast Jaakobist, siis ta jooksis temale vastu, kaelustas ja suudles teda ning viis ta oma kotta; ja ta jutustas Laabanile kõik, mis oli sündinud.

14 Siis ütles Laaban temale: 'Sa oled tõesti minu luu ja liha!' Ja ta jäi tema juurde kuuks ajaks.

15 Ja Laaban ütles Jaakobile: 'Kas sa sellepärast, et oled mu sugulane, peaksid mind teenima ilma palgata? Nimeta mulle oma palk!'

16 Laabanil aga oli kaks tütart; vanema nimi oli Lea ja noorema nimi oli Raahel.

17 Leal olid läiketa silmad, aga Raahel oli jumekas ja ilusa välimusega.

18 Jaakob armastas Raahelit, seepärast ta ütles: 'Ma teenin sind seitse aastat su noorema tütre Raaheli pärast!'

19 Laaban vastas: 'Ma annan ta parem sinule kui mõnele teisele mehele. Jää minu juurde!'

20 Ja Jaakob teenis Raaheli pärast seitse aastat, ja need olid tema silmis nagu üksikud päevad, sellepärast et ta teda armastas.

21 Siis Jaakob ütles Laabanile: 'Anna mu naine mulle kätte, sest aeg on täis, et ma võin minna tema juurde!'

22 Laaban koguski kokku kõik selle paiga mehed ja tegi peo.

23 Aga õhtul ta võttis oma tütre Lea ja viis selle tema juurde; ja Jaakob heitis ta juurde.

24 Ja Laaban andis oma teenija Silpa oma tütrele Leale teenijaks.

25 Jõudis hommik, ja vaata, see oli Lea! Siis ütles Jaakob Laabanile: 'Mis sa mulle oled teinud! Eks ma ole Raaheli pärast sind teeninud? Mispärast sa mind petsid?'

26 Aga Laaban vastas: 'Ei ole meie pool kombeks anda noorem enne vanemat.

27 Pea sellega pulmanädal ära, siis me anname ka teise sulle teenistuse eest, kui sa mind veel teist seitse aastat teenid!'

28 Ja Jaakob tegi nõnda ning pidas sellega pulmanädala ära, siis ta andis oma tütre Raaheli temale naiseks.

29 Ja Laaban andis oma teenija Billa oma tütrele Raahelile teenijaks.

30 Siis Jaakob heitis ka Raaheli juurde, ta armastas ju Raahelit ikkagi rohkem kui Lead; ja ta teenis Laabanit veel teist seitse aastat.

31 Ent kui Issand nägi, et Lea hüljati, siis ta avas tema üsa; Raahel aga oli viljatu.

32 Ja Lea jäi lapseootele ja tõi poja ilmale ning pani temale nimeks Ruuben, sest ta ütles: 'Issand on mu alandust näinud. Küllap mu mees hakkab nüüd mind armastama!'

33 Ja ta jäi taas lapseootele ja tõi poja ilmale ning ütles: 'Issand on kuulnud, et mind hüljati. Seepärast on ta mulle ka selle andnud.' Ja ta pani temale nimeks Siimeon.

34 Ja tema jäi taas lapseootele ja tõi poja ilmale ning ütles: 'Nüüd viimaks mu mees kiindub minusse, sest ma olen temale kolm poega ilmale toonud!' Seepärast pandi sellele nimeks Leevi.

35 Ja tema jäi taas lapseootele ja tõi poja ilmale ning ütles: 'Nüüd ma kiidan Issandat!' Seepärast ta pani temale nimeks Juuda. Siis ta lakkas sünnitamast.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3816

studieren Sie diesen Abschnitt

  
/ 10837  
  

3816. Shouldest thou therefore serve me for nought? Tell me, what shall be thy reward? That this signifies that there must be a means of conjunction, is evident from the signification of “serving for nought,” as being without any obligation; and from the signification of “reward” as being a means of conjunction. “Reward” is occasionally mentioned in the Word, and in the internal sense signifies nothing else than a means of conjunction. The reason is that the angels are utterly unwilling to hear anything about a reward, as being on account of anything in them; nay, they are utterly averse to the idea of reward for any good or good action; for they know that with everyone that which is his own is nothing but evil, and that therefore whatever they do from their own would be attended with that which is contrary to reward; and that all good is from the Lord, and flows in, and this solely from mercy; thus that that is not from themselves for which they would think of reward. In fact good itself becomes not good when reward for it is thought of, for then a selfish end instantly adjoins itself, and insofar as this is the case, it induces a denial that the good is from the Lord, and from mercy; consequently so far it removes the influx, and of course so far removes from itself heaven and the bliss which are in good and its affection. The affection of good (that is, love to the Lord and love toward the neighbor) has bliss and happiness within it; these being within the affection and love itself. To do anything from affection and its bliss and to do it at the same time for the sake of reward, are things diametrically opposed to each other. Hence it is that when “reward” is mentioned in the Word, the angels do not perceive anything of reward, but that which is bestowed gratis and of mercy by the Lord.

[2] Nevertheless reward is of service as a means of conjunction with those who have not yet been initiated; for they who are not as yet initiated in good and its affections (that is, who are not yet fully regenerated) cannot do otherwise than think about reward, because the good which they do, they do not from the affection of good, but from the affection of bliss and happiness for the sake of self; and at the same time from the fear of hell. But when a man is being regenerated, this is inverted and becomes the affection of good, and then he no longer looks to reward.

[3] This may be illustrated by what passes in civic life: he who loves his country, and has such an affection toward it as to find a pleasure in promoting its good from good will, would lament if this should be denied him, and would entreat that there might be granted the opportunity to do good to it; for this is the object of his affection, consequently the source of his pleasure and bliss. Such a one is also honored, and is exalted to posts of dignity; for to him these are means of serving his country, although they are called rewards. But those who have no affection for their country, but only an affection of self and the world, are moved to take action for the sake of honors and wealth, which also they regard as the ends. Such persons set themselves before their country (that is, their own good before the common good), and are relatively sordid; and yet they more than all others are desirous to make it appear that they do what they do from a sincere love. But when they think privately about it, they deny that anyone does this, and marvel that anyone can. They who are such in the life of the body with regard to their country, or the public good, are such also in the other life with regard to the Lord’s kingdom, for everyone’s affection or love follows him, because affection or love is the life of everyone.

  
/ 10837  
  

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