Die Bibel

 

Postanak 28

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1 Tada Isak dozva Jakova, i blagoslovi ga, i zapovedi mu i reče: Nemoj da se oženiš kojom između kćeri hananejskih.

2 Ustani, idi u Padan-Aram u dom Vatuila oca matere svoje, i odande se oženi između kćeri Lavana ujaka svog.

3 A Bog Svemogući da te blagoslovi, i da ti da veliku porodicu i umnoži te, da od tebe postane mnoštvo naroda,

4 I da ti da blagoslov Avramov, tebi i semenu tvom s tobom, da naslediš zemlju u kojoj si došljak, koju Bog dade Avramu.

5 Tako opravi Isak Jakova, i on pođe u Padan-Aram k Lavanu sinu Vatuila Sirina, bratu Reveke matere Jakovljeve i Isavove.

6 A Isav vide gde Isak blagoslovi Jakova i opravi ga u Padan-Aram da se odande oženi, i gde blagosiljajući ga zapovedi mu i reče: Nemoj da se oženiš kojom između kćeri hananejskih,

7 I gde Jakov posluša oca svog i mater svoju, i otide u Padan-Aram;

8 I vide Isav da kćeri hananejske nisu po volji Isaku ocu njegovom.

9 Pa otide Isav k Ismailu, i uze za ženu preko žena svojih Maeletu, kćer Ismaila sina Avramovog, sestru Naveotovu.

10 A Jakov otide od Virsaveje idući u Haran.

11 I dođe na jedno mesto, i onde zanoći, jer sunce beše zašlo; i uze kamen na onom mestu, i metnu ga sebi pod glavu, i zaspa na onom mestu.

12 I usni, a to lestve stajahu na zemlji a vrhom ticahu u nebo, i gle, anđeli Božji po njima se penjahu i silažahu;

13 I gle, na vrhu stajaše Gospod, i reče: Ja sam Gospod Bog Avrama oca tvog i Bog Isakov; tu zemlju na kojoj spavaš tebi ću dati i semenu tvom;

14 I semena će tvog biti kao praha na zemlji, te ćeš se raširiti na zapad i na istok i na sever i na jug, i svi narodi na zemlji blagosloviće se u tebi i u semenu tvom.

15 I evo, ja sam s tobom, i čuvaću te kuda god pođeš, i dovešću te natrag u ovu zemlju, jer te neću ostaviti dokle god ne učinim šta ti rekoh.

16 A kad se Jakov probudi od sna, reče: Zacelo je Gospod na ovom mestu; a ja ne znah.

17 I uplaši se, i reče: Kako je strašno mesto ovo! Ovde je doista kuća Božja, i ovo su vrata nebeska.

18 I usta Jakov ujutru rano, i uze kamen što beše metnuo sebi pod glavu, i utvrdi ga za spomen i preli ga uljem.

19 I prozva ono mesto Vetilj, a pre beše ime onom gradu Luz.

20 I učini Jakov zavet, govoreći: Ako Bog bude sa mnom i sačuva me na putu kojim idem i da mi hleba da jedem i odela da se oblačim,

21 I ako se vratim na miru u dom oca svog, Gospod će mi biti Bog;

22 A kamen ovaj koji utvrdih za spomen biće dom Božji; i šta mi god daš, od svega ću deseto dati Tebi.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3735

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3735. And raiment to put on. That this signifies conjunction with Divine truth, is evident from the signification of “raiment,” as being truth (n. 1073, 2576), in the present case Divine truth, because the Lord is treated of; and from the signification of “putting on,” as being to be appropriated and conjoined. The nature of the internal sense of the Word may be seen from these and all other such significatives, namely, that when bread and raiment are treated of in the sense of the letter, and also when the matter in question is expressed historically, as here—“if God will give me bread to eat, and raiment to put on,” the angels who are with the man at the time think not at all of bread, but of the good of love, and in the supreme sense of the Lord’s Divine good; neither do they think of raiment, but of truth, and in the supreme sense of the Lord’s Divine truth. Such things as are in the sense of the letter are to them merely objective representatives for thinking concerning things heavenly and Divine; for such things are the vessels which are in the ultimate of order.

[2] Thus when in a holy state a man thinks of bread, as for instance of the bread in the Holy Supper, or of the “daily bread” in the Lord’s Prayer, then the thought which the man has about bread serves the angels who are with him as an objective representative for thinking about the good of love which is from the Lord; for the angels apprehend nothing of man’s thought about bread, but instead of this have thought concerning good, for such is the correspondence. In like manner when in a holy state a man thinks about raiment, the thought of the angels is about truth; and so it is with everything else in the Word. This shows what is the nature of the conjunction of heaven and earth by the Word, namely, that a man who reads the Word in a holy manner is by such correspondence conjoined closely with heaven, and through heaven with the Lord, even although the man thinks only of those things in the Word which are in the sense of its letter. The holiness itself then present with the man comes from an influx of celestial and spiritual thoughts and affections, such as angels have.

[3] That there might be such an influx and the consequent conjunction of man with the Lord the Holy Supper was instituted by the Lord, in connection with which it is expressly said that the bread and wine are the Lord; for the Lord’s “body” signifies His Divine love, and the reciprocal love in man such as is that of the celestial angels; and the “blood” in like manner signifies His Divine love, and the reciprocal love in man, but such as is that of the spiritual angels. From this it is manifest how much of the Divine there is in everything of the Word, notwithstanding man’s ignorance as to what it is and what its quality. Yet those who when in the world have been in the life of good, after death come into the knowledges and perceptions of all these things; for then they put off earthly and worldly things, and put on heavenly ones; and in like manner are in a spiritual and celestial idea like that of the angels.

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