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Genesis 31

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1 Aga ta kuulis Laabani poegade kõnelusi, kes ütlesid: 'Jaakob on ära võtnud kõik, mis oli meie isa päralt. Sellest, mis oli meie isa päralt, on ta enesele soetanud kõik selle rikkuse.'

2 Ja Jaakob nägi Laabani palet, ja vaata, see ei olnud enam ta vastu nagu enne.

3 Siis Issand ütles Jaakobile: 'Mine tagasi oma isade maale ja oma sugulaste seltsi. Mina olen sinuga!'

4 Ja Jaakob läkitas sõna ning käskis kutsuda oma karja juurde väljale Raaheli ja Lea

5 ning ütles neile: 'Ma näen teie isa palgest, et ta ei ole enam mu vastu nagu enne. Aga mu isa Jumal oli mu juures.

6 Te ju teate, et ma olen teeninud teie isa kõigest väest.

7 Kuid teie isa narritas mind ja muutis mu palka kümme korda. Jumal aga ei ole lubanud teda mulle kurja teha.

8 Kui ta ütles nõnda: Tähnilised saagu sinule palgaks, siis kõik lambad ja kitsed poegisid tähnilisi. Ja kui ta ütles nõnda: Vöödilised saagu sinule palgaks, siis kõik loomad poegisid vöödilisi.

9 Nõnda võttis Jumal teie isa karja ja andis mulle.

10 Lammaste ja kitsede innaajal tõstsin ma oma silmad üles ja nägin unes, vaata, et isased, kes kargasid emaseid, olid vöödilised, tähnilised ja laigulised.

11 Ja Jumala ingel ütles mulle unes: Jaakob! Ja ma vastasin: Siin ma olen!

12 Siis ta ütles: Tõsta ometi oma silmad üles ja vaata: kõik isased, kes kargavad emaseid, on vöödilised, tähnilised ja laigulised, sest ma olen näinud kõike, mis Laaban sulle teeb!

13 Mina olen Peeteli Jumal, kus sa võidsid samba, kus sa andsid mulle tõotuse. Võta nüüd kätte, lahku siit maalt ja mine tagasi oma sünnimaale!'

14 Siis Raahel ja Lea vastasid ning ütlesid temale: 'Kas meil ongi enam osa või omandit meie isakojas?

15 Eks ta ole pidanud meid võõraks, kuna ta meid müüs ja ise muidugi ka meie hinna ära sõi!

16 Jah, kõik see rikkus, mille Jumal meie isalt ära võttis, on meie ja meie laste oma. Ja nüüd tee kõik, mis Jumal sulle on öelnud!'

17 Ja Jaakob võttis kätte, tõstis oma lapsed ja naised kaamelite selga

18 ja saatis teele kogu oma karja ja kõik oma varanduse, mis ta oli kogunud, oma karjavaranduse, mis ta Mesopotaamias oli soetanud, et minna oma isa Iisaki juurde Kaananimaale.

19 Aga Laaban oli läinud lambaid niitma. Ja Raahel varastas oma isa teeravikujud.

20 Jaakob kasutas süürlase Laabani teadmatust ega andnud temale märku, et ta põgeneb.

21 Nõnda ta siis põgenes koos kõigega, mis tal oli, võttis kätte ja läks üle jõe ning siirdus Gileadi mäestiku poole.

22 Aga kolmandal päeval anti Laabanile teada, et Jaakob oli põgenenud.

23 Tema võttis siis enesega kaasa oma suguvennad ja ajas teda taga seitse päevateekonda ning jõudis Gileadi mäestikus temale järele.

24 Kuid Jumal tuli süürlase Laabani juurde öösel unes ja ütles temale: 'Hoia, et sa Jaakobile ei ütle head ega halba!'

25 Kui Laaban Jaakobile järele jõudis, oli Jaakob mäestikus telgi üles löönud, ja Laabangi suguvendadega lõi telgi üles Gileadi mäestikku.

26 Ja Laaban ütles Jaakobile: 'Mis sa oled teinud? Sa kasutasid mu teadmatust ja viisid ära mu tütred, nagu oleksid nad olnud mõõga abil vangistatud.

27 Miks sa põgenesid salaja ja vargsel viisil ega teatanud mulle, et oleksin saanud sind rõõmsasti ära saata laulude, trummi ja kandlega?

28 Sa ei lasknud mind suudelda oma poegi ja tütreid! Sa oled nüüd talitanud mõistmatult.

29 Mul oleks meelevald teha teile kurja. Aga teie isa Jumal rääkis minuga eile öösel, öeldes: Hoia, et sa Jaakobile ei ütle head ega halba!

30 Nüüd oled sa küll läinud oma teed, sellepärast et sa igatsesid nii väga oma isakoja järele. Aga mispärast sa varastasid mu jumalad?'

31 Ja Jaakob vastas ning ütles Laabanile: 'Sellepärast et ma kartsin. Sest ma mõtlesin, et sa röövid minult oma tütred.

32 See, kelle juurest sa leiad oma jumalad, ärgu jäägu elama! Meie suguvendade ees otsi läbi, mis mul kaasas on, ja võta ära, mis on sinu!' Aga Jaakob ei teadnud, et Raahel oli need varastanud.

33 Ja Laaban läks Jaakobi telki ja Lea telki ja mõlema teenija telki, aga ei leidnud midagi; ja Lea telgist välja tulnud, läks ta Raaheli telki.

34 Kuid Raahel oli võtnud teeravid ja oli pannud need kaameli sadula tasku ning istus ise nende peal. Ja Laaban kompas läbi kogu telgi, aga ei leidnud midagi.

35 Ja Raahel ütles oma isale: 'Ärgu süttigu viha mu isanda silmis, et ma ei saa su ees üles tõusta, sest mul on naiste asjad!' Nõnda ta otsis läbi, aga teeraveid ta ei leidnud.

36 Siis Jaakob vihastus ja riidles Laabaniga. Ja Jaakob kostis ning ütles Laabanile: 'Milles seisneb mu üleastumine? Mis on mu patt, et oled mind nii tulisi jalu taga ajanud?

37 Kuna sa oled läbi otsinud kogu mu kraami, siis missuguse oma koja riista oled sa leidnud? Pane siia minu suguvendade ja oma suguvendade ette, et nad võiksid õigust mõista meie mõlema vahel!

38 Ma olin sinu juures kakskümmend aastat. Su lambad ja kitsed ei heitnud loodet ja jäärasid su karjast ma ei söönud.

39 Murtut ma sulle ei toonud, ma pidin selle hüvitama. Sa nõudsid minult niihästi päeval kui öösel varastatut.

40 Päeval piinas mind palavus ja öösel külm, ja uni põgenes mu silmist.

41 Nüüd ma olen olnud su kojas kakskümmend aastat. Neliteist aastat ma teenisin sind su kahe tütre pärast ja kuus aastat lammaste ja kitsede pärast, ja sa muutsid mu palka kümme korda.

42 Kui minuga ei oleks olnud mu isa Jumal, Aabrahami Jumal, Iisaki Kartus, siis oleksid sa mind nüüd tühje käsi ära saatnud. Jumal on näinud mu häda ja mu kätevaeva ja on eile öösel teinud otsuse.'

43 Siis Laaban kostis ja ütles Jaakobile: 'Tütred on minu Tütred ja pojad on minu pojad ja kari on minu kari, ja kõik, mis sa näed, on minu! Aga mida ma saaksin praegu teha oma tütarde heaks või nende poegade heaks, keda nad on ilmale toonud?

44 Aga tule nüüd, tehkem leping, mina ja sina, ja see olgu tunnistajaks minu ja sinu vahel!'

45 Siis Jaakob võttis ühe kivi ja pani sambaks püsti.

46 Ja Jaakob ütles oma suguvendadele: 'Korjake kive!' Ja need võtsid kive ning kuhjasid kivikangru; ja nad sõid seal kivikangru peal.

47 Ja Laaban pani sellele nimeks Jegar-Sahaduuta; Jaakob aga nimetas selle Galeediks.

48 Ja Laaban ütles: 'See kivikangur olgu täna tunnistajaks minu ja sinu vahel!' Seepärast ta pani sellele nimeks Galeed

49 ja Mispa, sest ta ütles: 'Issand valvab minu ja sinu vahel, kui me teineteist enam ei näe.

50 Kui sa kohtled mu tütreid halvasti või võtad mu tütarde kõrvale teisi naisi, ilma et ükski inimene oleks meie juures, vaata, siis on Jumal ometi tunnistajaks minu ja sinu vahel.'

51 Siis ütles Laaban Jaakobile: 'Vaata, see kivikangur, ja vaata, see sammas, mille ma püstitasin enese ja sinu vahele, -

52 see kivikangur olgu tunnistajaks, samuti olgu see sammas tunnistajaks, et mina ei tohi tulla sellest kivikangrust mööda sinu juurde ja et sina ei tohi tulla sellest kivikangrust ja sambast mööda minu juurde kurja tegema!

53 Aabrahami Jumal ja Naahori Jumal, nende vanemate Jumal, see mõistku kohut meie vahel!' Ja Jaakob vandus oma isa Iisaki Kartuse juures.

54 Ja Jaakob ohverdas mäe peal tapaohvri ning kutsus oma suguvennad leiba võtma. Ja nad võtsid leiba ning jäid ööseks mäele.

   

Aus Swedenborgs Werken

 

Apocalypse Explained #827

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827. Saying to them that dwell on the earth, that they should make an image to the beast. That this signifies an ordinance appointed that such things should be fully taught and believed by all in the church, is evident from the signification of them who dwell on the earth, as denoting all who belong to the church (see above, n. 826). And from the signification of the image made to the beast, as denoting the doctrine of faith separated from good works, and the worship therefrom; and all this confirmed from the literal sense of the Word by means of reasonings from the natural man. Hence by making that image is signified to make a statute, or to ordain that it shall be altogether so taught and believed; as also has been done in the churches where the doctrine of faith separate has been received.

The reason why the image signifies these things is, that all spiritual things may be exhibited by means of images, also by idols, in the spiritual world; and the particulars of doctrine may be presented by them in effigy, which I have also seen done. Hence it is that images and idols have such significations in the Word. That idols signify falsities of doctrine, may be seen above (n. 587, 650, 654, 780). Hence, then, by saying to them that dwell upon the earth, that they should make an image to the beast, is signified an ordinance appointed that such things should be fully taught and believed by all in the church.

Amongst those who belonged to the Ancient Churches images were made representative of their doctrine, and of the worship therefrom. The sons of Israel, however, on account of their propensity to idolatry, were forbidden to make them. This is evident from the Word.

[2] In order, therefore, that it may be known that images signify such things, the following passages from the Word shall be adduced by way of confirmation. Thus in Moses:

"Thou shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth: thou shalt not bow down thyself to them, nor worship them" (Exodus 20:4, 5).

"Ye shall not make to you idols, nor sculptured thing, nor raise up a statue to you, nor shall ye give the stone of an image in your land to bow yourselves down to them" (Leviticus 26:1).

"Lest ye make to you a sculptured image of any likeness, the figure of a male or female, the figure of any beast which is in the earth, the figure of any bird of wing which flieth under heaven, the figure of any reptile in the earth, the figure of any fish which is in the waters under the earth" (Deuteronomy 4:16-18).

The reason why it was forbidden the sons of Israel to make idols, sculptured things, images, and figures of anything in the heavens, in the earth, and in the waters was, because the Ancient Churches, which were before the Israelitish Church, were representative churches; and because the sons of Jacob were altogether external men; and external men at that time, when all worship was representative, were prone to idolatries, therefore to the worship of such things as appeared before their eyes. Now whereas the Ancient Churches were representative, therefore the men of those churches made to themselves sculptured things and images of various kinds, which represented and thence signified things heavenly; and the ancients were delighted with them on account of their signification. Therefore when they looked upon those things they were reminded of the heavenly things which they represented. And because they belonged to their religion, they made use of them in worship. Hence they had groves and high places, and also sculptured, molten, and painted figures, which they placed either in groves, or upon mountains, or in temples, or in their houses. Hence in Egypt, where the science of representations, which is the same as the science of correspondences, flourished, they had images, idols, and sculptured things; this also was the origin of their hieroglyphics. The case was the same with various other nations. But when the men of those churches, from being internal became external, then the celestial and spiritual things which were represented and thence signified, remained as traditions with their priests and wise men, who were called magi and diviners. Hence the common people, by reason of the religious principle which their fathers saw in those things, began to worship them, and to call them their gods. Now because the sons of Jacob were external men more than all others, and consequently prone to idolatries, and also to magic, therefore they were strictly forbidden to make to themselves sculptured things, images, and figures of the likeness of anything existing in the heavens, upon the earth, and in the sea; because everything in the world is representative, as fowls, beasts, fishes, reptiles. For so far as they worshipped them idolatrously, so far they did not acknowledge Jehovah. But still, because the church with them also was representative, the Tabernacle was built, in which representatives were placed, chiefly of celestial things, as the table of show-bread, the golden altar of incense, the lampstand with the lamps, the ark with the mercy-seat, and the cherubs above it, the altar not far from the door of the Tabernacle, upon which was the sacred fire. And afterwards the Temple was built, in which also all things were representative, as the paintings therein, the lavers on the outside, the brazen sea supported by oxen, also the columns and porticos, with the vessels of gold, all which it was allowed them to worship as holy, on condition that they acknowledged the Tabernacle, and afterwards the Temple, for the dwelling-place of Jehovah. These things were granted them to prevent their turning aside to idolatry and magic, which then existed in the various nations in Asia; as in Egypt, Syria, Assyria, Babylon, Tyre and Sidon, Arabia, Ethiopia, Mesopotamia, and especially in and about the land of Canaan.

[3] From this it is evident why it is that idols, in the Word, signify the falsities of religion; and images, doctrinals.

That such things existed among the various nations in the countries of Asia, is evident from the gods of Laban the Syrian, which Rachel the wife of Jacob took away (Genesis 31:19, 20); from the calves and other idols in Egypt; from the hieroglyphics there engraved and painted in temples, and upon obelisks, and walls; from Dagon the idol of the Philistines in Ekron, from the idols made by Solomon, and afterwards by the kings in the Temple of Jerusalem, and in Samaria; from the altars, statues, images, and groves, amongst the nations of the land, which the children of Israel were commanded to destroy, as is evident from various passages in the Word.

[4] It was also from the science of correspondences and representations

That the priests and diviners of the Philistines advised them to make golden images of the hemorrhoids and mice which laid waste the land, and to place them near the ark, which they sent back upon a new cart drawn by kine, that so they might give glory to the God of Israel (1 Sam. 6:1 and following verses).

For at that time their priests and diviners knew what all those things represented; and that the images of the hemorrhoids and mice signified the falsities of their religion, which, as gifts, would be rendered propitiatory, by making them of gold.

[5] Doctrinals are also signified by images in the following passages. Thus in Ezekiel:

"They shall cast their silver into the streets, and their gold shall be an abomination, because they have transposed the gracefulness of their adorning for pride, and made thereof images of their abominations and detestations; therefore I have given it to them for an abomination" (7:20).

The subject there treated of is concerning the devastation of the church by falsities and evils, which is there meant by the sword, pestilence, and famine (verse 15), which shall consume them. By the silver which they shall cast into the streets, and by the gold which shall be for an abomination, is signified the truth of the church and the good thereof turned into falsity and evil. To cast them into the streets, signifies to disperse them, and to be for an abomination signifies to be turned into infernal evil. For this is to be turned to abomination. Their transposing the gracefulness of their adorning for pride, and making thereof images of their abominations and detestations, signifies, that, they filled the whole church and the doctrine thereof, and all things which are contained therein, with things profane; the gracefulness of their adorning signifying the church and its doctrine; and images of abominations and detestations signifying all things pertaining thereto, thus its doctrinals, which are goods and truths profaned. Abominations are goods profaned; and detestations, truths profaned.

[6] In the same:

"Thou hast taken the vessels of thy adorning, of my gold and of my silver which I had given thee, and hast made the images of a male, with which thou hast committed whoredom" (16:17).

These things are said of the abominations of Jerusalem, by which are meant the adulterations of the good and truth of doctrine from the Word. The vessels of adorning of gold and silver, signify the knowledges of good and truth from the Word. To make images of a male, signifies to make doctrinals from falsities appear as if they were from truths. And to commit whoredom with them, signifies the falsification of them.

[7] Again:

Aholibah committed whoredom in Egypt, "she loved the sons of Ashur; she added to her whoredoms when she saw men painted upon the wall, the images of the Chaldeans painted with vermilion, she doated upon them at the beholding of her eyes" (23:8, 12, 14, 16).

By Aholibah is meant Jerusalem, by which is signified the church as to doctrine, consequently the doctrine of the church. By committing whoredom is signified the falsification and adulteration of the Word. And because by Egypt are signified natural truths, which are called scientifics, and by Ashur rational truths; also, in the opposite sense, falsities, it is therefore evident what is signified by committing whoredom with them. Because as by the Chaldeans are signified the truths of the Word profaned, because applied to the loves of self and the world, hence by the images of the Chaldeans are signified doctrinals employed to excuse those loves. Painted with vermilion, signifies their appearing outwardly as truths, although inwardly they are profane. The same is signified by men painted upon the wall, a painted wall denoting the appearance of doctrinals in externals. Similar things are signified by images in Isaiah 2:16; in David, Psalm 73:20; also in the following passages in the Apocalypse, 14:9-11; 15:2; 16:2; 19:20; 20:4. See also what is said concerning idols and sculptured things above (n. 587, 650, 654, 780), where other passages from the Word are adduced and explained.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.