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Postanak 27

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1 Kad Isak ostare i oči mu potamneše, te ne videše, dozva Isava starijeg sina svog, i reče mu: Sine! A on odgovori: Evo me.

2 Tada reče: Evo ostareo sam, ne znam kad ću umreti;

3 Uzmi oružje svoje, tul i luk, i izađi u planinu, te mi ulovi lov;

4 I zgotovi mi jelo po mojoj volji, i donesi mi da jedem, pa da te blagoslovi duša moja dok nisam umro.

5 A Reveka ču šta Isak reče sinu svom Isavu. I Isav otide u planinu da ulovi lov i donese.

6 A Reveka reče Jakovu, sinu svom govoreći: Gle, čuh oca tvog gde govori s Isavom, bratom tvojim i reče:

7 Donesi mi lov, i zgotovi jelo da jedem, pa da te blagoslovim pred Gospodom dok nisam umro.

8 Nego sada, sine, poslušaj me šta ću ti kazati.

9 Idi sada k stadu i donesi dva dobra jareta, da zgotovim ocu tvom jelo od njih, kako rado jede.

10 Pa ćeš uneti ocu da jede i da te blagoslovi dok nije umro.

11 A Jakov reče Reveci materi svojoj: Ali je Isav brat moj rutav, a ja sam gladak;

12 Može me opipati otac, pa će se osetiti da sam ga hteo prevariti, te ću navući na se prokletstvo mesto blagoslova.

13 A mati mu reče: Neka prokletstvo tvoje, sine padne na mene; samo me poslušaj, i idi i donesi mi.

14 Tada otišavši uze i donese materi svojoj; a mati njegova zgotovi jelo kako jeđaše rado otac njegov.

15 Pa onda uze Reveka najlepše haljine starijeg sina svog, koje behu u nje kod kuće, i obuče Jakova mlađeg sina svog.

16 I jarećim kožicama obloži mu ruke i vrat gde beše gladak.

17 I dade Jakovu sinu svom u ruke jelo i hleb što zgotovi.

18 A on uđe k ocu svom i reče: Oče. A on odgovori: Evo me; koji si ti, sine?

19 I Jakov reče ocu svom: Ja, Isav tvoj prvenac; učinio sam kako si mi rekao; digni se, posadi se da jedeš lov moj, pa da me blagoslovi duša tvoja.

20 A Isak reče sinu svom: Kad brže nađe, sine? A on reče: Gospod Bog tvoj dade, te izađe preda me.

21 Tada reče Isak Jakovu: Hodi bliže, sine da te opipam jesi li sin moj Isav ili ne.

22 I pristupi Jakov k Isaku ocu svom, a on ga opipa, pa reče: Glas je Jakovljev, ali ruke su Isavove.

23 I ne pozna ga, jer mu ruke behu kao u Isava brata njegovog rutave: Zato ga blagoslovi;

24 I reče mu: Jesi li ti sin moj Isav? A on odgovori: Ja sam.

25 Tada reče: A ti daj, sine, da jedem lov tvoj, pa da te blagoslovi duša moja. I dade mu, te jede; pa mu donese i vino te pi.

26 Potom Isak, otac njegov reče mu: Hodi sine, celivaj me.

27 I on pristupi i celiva ga; a Isak oseti miris od haljina njegovih, i blagoslovi ga govoreći: Gle, miris sina mog kao miris od polja koje blagoslovi Gospod.

28 Bog ti dao rose nebeske, i dobre zemlje i pšenice i vina izobila!

29 Narodi ti služili i plemena ti se klanjala! Bio gospodar braći svojoj i klanjali ti se sinovi matere tvoje! Proklet bio koji tebe usproklinje, a blagosloven koji tebe uzblagosilja!

30 A kad Isak blagoslovi Jakova, i Jakov otide ispred Isaka oca svog, u taj čas dođe Isav brat njegov iz lova.

31 Pa zgotovi i on jelo i unese ocu svom, i reče mu: Ustani, oče, da jedeš šta ti je sin ulovio, pa da me blagoslovi duša tvoja.

32 A Isak otac njegov reče mu: Ko si ti? A on reče: Ja, sin tvoj, prvenac tvoj Isav.

33 Tada se prepade Isak, i reče: Ko? Da gde je onaj koji ulovi i donese mi lova, i od svega jedoh pre nego ti dođe, i blagoslovih ga? On će i ostati blagosloven.

34 A kad ču Isav reči oca svog, vrisnu glasno i ožalosti se veoma, i reče ocu svom: Blagoslovi i mene, oče.

35 A on mu reče: Dođe brat tvoj s prevarom, i odnese tvoj blagoslov.

36 A Isav reče: Pravo je što mu je ime Jakov, jer me većdrugom prevari. Prvenaštvo mi uze, pa eto sada mi uze i blagoslov. Potom reče: Nisi li i meni ostavio blagoslov?

37 A Isak odgovori, i reče Isavu: Eto sam ga postavio tebi za gospodara; i svu braću njegovu dadoh mu da mu budu sluge; pšenicom i vinom ukrepih ga; pa šta bih sada tebi učinio, sine?

38 I Isav reče ocu svom: Eda li je samo jedan blagoslov u tebe, oče? Blagoslovi i mene, oče. I stade glasno plakati Isav.

39 A Isak otac njegov odgovarajući reče mu: Evo, stan će ti biti na rodnoj zemlji i rosi nebeskoj ozgo.

40 Ali ćeš živeti od mača svog, i bratu ćeš svom služiti; ali će doći vreme, te ćeš pošto se naplačeš skršiti jaram njegov s vrata svog.

41 I Isav omrze ljuto na Jakova radi blagoslova, kojim ga blagoslovi otac, i govoraše u srcu svom: Blizu su žalosni dani oca mog, tada ću ubiti Jakova brata svog.

42 I kazaše Reveci reči Isava sina njenog starijeg, a ona poslavši dozva Jakova mlađeg sina svog, i reče mu: Gle, Isav brat tvoj teši se time što hoće da te ubije.

43 Nego, sine, poslušaj šta ću ti kazati; ustani i beži k Lavanu bratu mom u Haran.

44 I ostani kod njega neko vreme dokle prođe srdnja brata tvog,

45 Dokle se gnev brata tvog odvrati od tebe, te zaboravi šta si mu učinio; a onda ću ja poslati da te dovedu odande. Zašto bih ostala bez obojice vas u jedan dan?

46 A Isaku reče Reveka: Omrzao mi je život radi ovih Hetejaka. Ako se Jakov oženi Hetejkom, kakvom između kćeri ove zemlje, na šta mi život?

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3573

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3573. And kiss me my son. That this signifies whether it can be united, is evident from the signification of “kissing;” as being unition and conjunction from affection. “Kissing,” which is an outward thing, signifies nothing else than the affection of conjunction, which is an inward thing; they also correspond. As is evident from what has been said above, the subject here treated of in the supreme sense is the glorification of the natural in the Lord, that is, how the Lord made the natural in Himself Divine; but in the representative sense the subject is the regeneration of the natural in man, thus the conjunction of the natural with the rational; for the natural is not regenerated until it has been conjoined with the rational. This conjunction is effected by the immediate and mediate influx of the rational into the good and truth of the natural; that is to say, from the good of the rational immediately into the good of the natural, and through this into the truth of the natural; and mediately through the truth of the rational into the truth of the natural, and thence into the good of the natural-which conjunctions are here treated of.

[2] These conjunctions are impossible except by means provided by the Divine, and indeed by such as are utterly unknown to man, and of which he can scarcely have any idea by means of the things of the world’s light, that is, which are of the natural lumen with him; but only by means of the things which are of the light of heaven, that is, which are of rational light. Nevertheless all these means have been disclosed in the internal sense of the Word, and are manifest before those who are in that sense, thus before the angels, who see and perceive innumerable things on this subject, of which scarcely one can be unfolded and explained in a manner suited to the apprehension of man.

[3] But from effects and the signs thereof it is in some measure manifest to man how the case is with this conjunction; for the rational mind (that is, man’s interior will and understanding) ought to represent itself in the natural mind just as this mind represents itself in the face and its expressions, insomuch that as the face is the countenance of the natural man, so the natural mind should be the countenance of the rational mind. When the conjunction has been effected, as is the case with those who have been regenerated, then whatever man interiorly wills and thinks in his rational presents itself conspicuously in his natural, and this latter presents itself conspicuously in his face. Such a face have the angels; and such a face had the most ancient people who were celestial men, for they were not at all afraid that others should know their ends and intentions, inasmuch as they willed nothing but good; for he who suffers himself to be led by the Lord never intends or thinks anything else. When the state is of this character, then the rational as to good conjoins itself immediately with the good of the natural, and through this with its truths; and also mediately through the truth that is conjoined with itself in the rational with the truth of the natural, and through this with the good therein; and in this way the conjunction becomes indissoluble.

[4] But how far man is at this day removed from this state, thus from the heavenly state, may be seen from the fact that it is believed to be of civil prudence to speak, to act, and also to express by the countenance, something else than what one thinks and intends, and even to dispose the natural mind in such a manner that together with its face it may act contrary to the things which it interiorly thinks and wills from an end of evil. To the most ancient people this was an enormous wickedness, and such persons were cast out from their society as devils. From these things, as from effects and their signs, it is evident in what consists the conjunction of the rational or internal of man as to good and truth with his natural or external man; and thus what is the quality of a man-angel, and what the quality of a man-devil.

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