Die Bibel

 

Genesis 27

Lernen

   

1 At nangyari, nang matanda na si Isaac, at malabo na ang kaniyang mga mata, na ano pa't hindi na siya makakita, ay tinawag si Esau na kaniyang anak na panganay, at sinabi sa kaniya, Anak ko: at kaniyang sinabi, Narito ako.

2 At sinabi niya, Narito, ako'y matanda, at hindi ko nalalaman ang kaarawan ng aking kamatayan.

3 Ngayon nga'y kunin mo ipinamamanhik ko sa iyo, ang iyong almas, ang iyong lalagyan ng pana, at ang iyong busog, at lumabas ka sa parang, at ihuli mo ako ng usa;

4 At igawa mo ako ng masarap na pagkain, na aking ibig, at dalhin mo rito sa akin, upang ako'y kumain; upang ikaw ay basbasan ko bago ako mamatay.

5 At pinakikinggan ni Rebeca nang nagsasalita si Isaac kay Esau na kaniyang anak. At naparoon si Esau sa parang upang manghuli ng usa, at upang madala.

6 At isinaysay ni Rebeca kay Jacob na kaniyang anak na sinasabi, Narito, narinig ko ang iyong ama na nagsasalita kay Esau na iyong kapatid, na sinasabi,

7 Dalhan mo ako ng usa, at igawa mo ako ng pagkaing masarap, upang ako'y kumain, at ikaw ay aking basbasan sa harap ng Panginoon, bago ako mamatay,

8 Ngayon nga, anak ko, sundin mo ang aking tinig, ayon sa iniutos ko sa iyo.

9 Pumaroon ka ngayon sa kawan, at dalhin mo rito sa akin ang dalawang mabuting anak ng kambing; at gagawin kong masarap na pagkain sa iyong ama, ayon sa kaniyang ibig.

10 At dadalhin mo sa iyong ama, upang kumain, ano pa't ikaw ay kaniyang basbasan bago siya mamatay.

11 At sinabi ni Jacob kay Rebeca na kaniyang ina, Narito, si Esau na aking kapatid ay taong mabalahibo, at ako'y taong makinis.

12 Marahil ay hihipuin ako ng aking ama, at aariin niya akong parang nagdaraya sa kaniya; at ang aking mahihita ay sumpa at hindi basbas.

13 At sinabi sa kaniya ng kaniyang ina, Sa akin mapunta ang sumpa sa iyo, anak ko: sundin mo lamang ang aking tinig, at yumaon ka, na dalhin mo sa akin.

14 At siya'y yumaon at dinala sa kaniyang ina: at gumawa ang kaniyang ina ng masarap na pagkain, na ibig ng kaniyang ama.

15 At kinuha ni Rebeca ang mainam na damit ni Esau, na kaniyang anak na panganay, na nasa kaniya sa bahay, at isinuot kay Jacob na kaniyang bunsong anak:

16 At ang mga balat ng mga anak ng kambing ay ibinalot sa kaniyang mga kamay, at sa kinis ng kaniyang leeg.

17 At kaniyang ibinigay ang pagkaing masarap, at ang tinapay na kaniyang inihanda, sa kamay ni Jacob na kaniyang anak.

18 At siya'y lumapit sa kaniyang ama, at nagsabi, Ama ko; at sinabi niya: Narito ako; sino ka, anak ko?

19 At sinabi ni Jacob sa kaniyang ama, Ako'y si Esau na iyong panganay; ginawa ko ang ayon sa sinabi mo sa akin: bumangon ka, ipinamamanhik ko sa iyo, maupo ka at kumain ka ng aking usa, upang basbasan ako ng iyong kaluluwa.

20 At sinabi ni Isaac sa kaniyang anak, Ano't kay dali mong nakasumpong, anak ko? At sinabi niya, Sapagka't binigyan ako ng mabuting kapalaran ng Panginoon mong Dios.

21 At sinabi ni Isaac kay Jacob, Lumapit ka rito, ipinamamanhik ko sa iyo upang hipuin kita, anak ko, kung tunay na ikaw ang aking anak na si Esau o hindi.

22 At lumapit si Jacob kay Isaac na kaniyang ama: at hinipo siya, at sinabi, Ang tinig ay tinig ni Jacob, nguni't ang mga kamay ay mga kamay ni Esau.

23 At hindi siya nakilala, sapagka't ang kaniyang kamay ay mabalahibo, gaya ng mga kamay ni Esau na kaniyang kapatid: at sa gayo'y binasbasan siya.

24 At sinabi niya, Ikaw bang tunay ang aking anak na si Esau? At sinabi niya, Ako nga.

25 At kaniyang sinabi, Ilapit mo sa akin, at kakain ako ng usa ng aking anak, upang basbasan ka ng aking kaluluwa. At kaniyang inilapit sa kaniya at kumain siya: at siya'y dinalhan niya ng alak, at uminom.

26 At sinabi sa kaniya ni Isaac na kaniyang ama, Lumapit ka ngayon at humalik ka sa akin, anak ko.

27 At siya'y lumapit at humalik siya sa kaniya: at naamoy ng ama ang amoy ng kaniyang mga suot, at siya'y binasbasan, na sinabi, Narito, ang amoy ng aking anak Ay gaya ng amoy ng isang parang na pinagpala ng Panginoon:

28 At bigyan ka ng Dios ng hamog ng langit, At ng taba ng lupa, At ng saganang trigo at alak:

29 Ang mga bayan ay mangaglingkod nawa sa iyo. At ang mga bansa ay mangagsiyukod sa iyo: Maging panginoon ka nawa ng iyong mga kapatid, At magsiyukod sa iyo ang mga anak ng iyong ina: Sumpain nawa ang mga sumusumpa sa iyo. At maging mapapalad ang mga magpapala sa iyo.

30 At nangyari pagkatapos ng pagbabasbas ni Isaac kay Jacob, at bahagya nang kaaalis ni Jacob sa harap ni Isaac na kaniyang ama, ay dumating si Esau na kaniyang kapatid, na galing sa kaniyang panghuhuli.

31 At siya ma'y gumawa ng masarap na pagkain, at dinala niya sa kaniyang ama; at sinabi niya sa kaniyang ama, Bumangon ang ama ko, at kumain ng usa ng kaniyang anak, upang basbasan ako ng iyong kaluluwa.

32 At sinabi ni Isaac na kaniyang ama sa kaniya, Sino ka? At kaniyang sinabi, Ako ang iyong anak, ang iyong panganay na si Esau.

33 At nangilabot na mainam si Isaac, at sinabi, Sino nga yaong kumuha ng usa at dinala sa akin, at ako'y kumain niyaon bago ka dumating, at aking binasbasan siya? oo, at siya'y magiging mapalad!

34 Nang marinig ni Esau ang mga salita ng kaniyang ama ay humiyaw ng malakas at ng di kawasang kapanglawan: at sinabi sa kaniyang ama. Basbasan mo ako, ako naman, Oh ama ko.

35 At kaniyang sinabi, Naparito ang iyong kapatid sa pamamagitan ng daya, at kinuha ang basbas sa iyo.

36 At kaniyang sinabi, Hindi ba matuwid ang pagkatawag sa kaniyang Jacob? sapagka't kaniyang inagawan ako nitong makalawa: kaniyang kinuha ang aking pagkapanganay; at, narito, ngayo'y kinuha ang basbas sa akin. At kaniyang sinabi, Hindi mo ba ako ipinaglaan ng basbas.

37 At sumagot si Isaac, at sinabi kay Esau. Narito, inilagay ko siyang panginoon mo, at sa kaniya'y ibinigay kong lingkod ang lahat niyang mga kapatid; at sa trigo at sa bagong alak, ay kinandili ko siya; at sa iyo'y ano ngang magagawa ko ngayon anak ko?

38 At sinabi ni Esau sa kaniyang ama, Wala ka ba, kundi isa lamang basbas, ama ko? Basbasan mo ako, ako naman, Oh ama ko. At humiyaw si Esau at umiyak.

39 At sumagot si Isaac na kaniyang ama, at sinabi sa kaniya, Narito, magiging sadya sa taba ng lupa ang iyong tahanan, At sa hamog ng langit mula sa itaas;

40 At sa iyong tabak ay mabubuhay ka, at sa iyong kapatid ay maglilingkod ka; At mangyayari na pagka nakalaya ka, Papagpagin mo sa iyong leeg ang pamatok niya.

41 At kinapootan ni Esau si Jacob, dahil sa basbas na ibinasbas sa kaniya ng kaniyang ama; at sinasabi ni Esau sa sarili, Malapit na ang mga araw ng pagluluksa sa aking ama; kung magkagayo'y papatayin ko si Jacob na aking kapatid.

42 At ang mga salita ni Esau na kaniyang panganay ay nangaibalita kay Rebeca; at kaniyang pinasuguan at tinawag si Jacob, na kaniyang bunso at sa kaniya'y sinabi, Narito, ang iyong kapatid na si Esau ay naaaliw tungkol sa iyo, na inaakalang patayin ka.

43 Ngayon nga, anak ko, sundin mo ang aking tinig; at bumangon ka, at tumakas ka hanggang kay Laban na aking kapatid, sa Haran;

44 At dumoon ka sa kaniyang ilang araw hanggang sa mapawi ang galit ng iyong kapatid.

45 Hanggang ang galit sa iyo, ng iyong kapatid ay mapawi at malimutan niya ang ginawa mo sa kaniya: kung magkagayo'y pasusuguan kita at ipasusundo kita mula roon: bakit kapuwa mawawala kayo sa akin sa isang araw?

46 At sinabi ni Rebeca kay Isaac, Ako'y yamot na sa aking buhay, dahil sa mga anak na babae ni Heth: kung si Jacob ay magasawa sa mga anak ni Heth na gaya ng mga ito, ng mga anak ng lupaing ito, ano pang kabuluhan sa akin ng aking buhay?

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3419

studieren Sie diesen Abschnitt

  
/ 10837  
  

3419. 'Isaac came back and dug again the wells of water which they had dug in the days of Abraham his father' means that the Lord disclosed the truths that had existed with the Ancients. This is clear from the representation of 'Isaac' as the Lord's Divine Rational, dealt with already; from the meaning of 'coming back and digging again' as disclosing once again; from the meaning of 'the wells of water' as truths that are the sources of cognitions - 'wells' being truths, see 2702, 3096, and 'waters' cognitions, 28, 2702, 3058; and from the meaning of 'the days of Abraham his father' as a former time and state as regards truths, which are meant by 'which they had dug in those days', and so which had existed with the Ancients - 'days' meaning a time and a state, see 23, 487, 488, 493, 893. When a state is meant by 'days', 'Abraham his father' represents the Lord's Divine itself before this had joined the Human to Itself, see 2833, 2836, 3251; but when a time is meant by 'days', 'Abraham his father' means the goods and truths which came from the Lord's Divine before this had allied the Human to Itself, and so which had existed with the Ancients.

[2] The truths which existed with the Ancients have been completely effaced at the present time, so much so that scarcely anybody knows that they have ever existed or that they could have been anything different from those also taught today. But those truths were indeed quite different. People had representatives and meaningful signs of celestial and spiritual things in the Lord's kingdom, and so of the Lord Himself; and those who understood them were called the wise. They were also wise, because they were accordingly able to talk to spirits and angels; for when angelic speech which is spiritual and celestial and therefore unintelligible to man comes down to someone in the natural realm, it falls into representatives and meaningful signs like those that occur in the Word and consequently make the Word a sacred document. To make correspondence complete the Divine cannot present Itself before man in any other way. And because with the Ancients there were manifested representatives and meaningful signs of the Lord's kingdom, which hold nothing else than celestial and spiritual love within them, the Ancients also possessed matters of doctrine too which wholly and completely were concerned with love to God and charity towards the neighbour, by virtue of which also they were called the wise.

[3] From those matters of doctrine they knew that the Lord was going to come into the world, that Jehovah would be within Him, and that He would make the Human within Him Divine and in so doing would save the human race. From them they also knew what charity was, namely the affection for serving others without any thought of reward; and what was meant by the neighbour to whom they were to exercise charity, namely all persons throughout the world, though each one had to be treated differently. These matters of doctrine have now been completely lost, and instead there are matters of doctrine concerning faith, which the Ancients had regarded as being relatively worthless. These matters of doctrine, that is to say, those concerning love to the Lord and charity towards the neighbour, have at the present time been rejected on one hand by those who in the Word are referred to as Babylonians and Chaldeans, and on the other by people called Philistines and also Egyptians. They have become so completely lost that scarcely any trace of them remains. Who at the present day knows what charity is which is devoid of all self-regard and repudiates all self-interest? Who knows what is meant by the neighbour - that individual persons are meant who are to be treated each one differently according to the nature and amount of good that resides with him? Thus good itself is meant, and therefore in the highest sense the Lord Himself since He resides in good and is the source of good; for good that does not originate in Him is not good, however much it may seem to be. And because there is no knowledge of what charity is and of what is meant by the neighbour, there is no knowledge of who are really meant in the Word by the poor, the wretched, the needy, the sick, the hungry and thirsty, the oppressed, widows, orphans, captives, the naked, strangers, the blind, the deaf, the lame, the maimed, and others such as these. Yet the matters of doctrine which existed with the Ancients taught who each of these really was and to which category of the neighbour and so of charity each belonged. It is in accordance with those matters of doctrine that the whole Word so far as the sense of the letter is concerned has been written, and therefore those who have no knowledge of them cannot possibly know of any interior sense of the Word.

[4] As in Isaiah,

Is it not to break your bread to the hungry, and that you may bring afflicted outcasts to your house; when you see the naked and cover him, and not hide yourself from your own flesh? Then will your light break forth like the dawn, and your healing will spring up speedily, and your righteousness will walk before you, the glory of Jehovah will gather you up. Isaiah 58:7-8.

Anyone who keeps rigidly to the sense of the letter believes that if he merely gives bread to the hungry, brings afflicted outcasts or wanderers into his house, and clothes the naked, he will on that account enter into Jehovah's glory, or into heaven. Yet those actions are solely external, which the wicked also can perform to merit the same. But by the hungry, the afflicted, and the naked are meant those who are spiritually such, thus differing states of wretchedness in which one who is the neighbour may find himself and to whom charity is to be exercised.

[5] In David,

He executes judgement for the oppressed, He gives bread to the hungry, Jehovah sets the bound free, Jehovah opens the blind [eyes], Jehovah lifts up the bowed down, Jehovah loves the righteous, Jehovah guards strangers, He upholds the orphan and the widow. Psalms 146:7-9.

Here the oppressed, the hungry, the bound, the blind, those bowed down, strangers, the orphan and the widow are not used to mean people who are ordinarily called such but those who are spiritually so, that is, as to their souls. It was who these were, what state and degree of the neighbour they belonged to, and so what charity needed to be exercised towards them, that was taught by the matters of doctrine which existed with the Ancients. Besides these verses from Psalms 146 there are others elsewhere throughout the Old Testament. Indeed when the Divine comes down into what is natural existing with man it comes down into such things as constitute the works of charity, each work differing from the rest according to its genus and species.

[6] The Lord also spoke in a similar way since He spoke from the Divine itself, as in Matthew,

The King will say to those at His right hand, Come, O blessed of My Father, inherit the kingdom prepared for you; for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, I was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me. Matthew 25:34-36.

The works listed here mean all the main kinds of charity and the degree of good to which each work - that is, to which each person who is a neighbour towards whom charity is to be exercised - belongs. Also taught is the truth that the Lord in the highest sense is the neighbour, for He says,

Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:40.

From these few places one may see what is meant by truths as they existed among the Ancients. The utter effacement of these truths however by those concerned with matters of doctrine concerning faith and not with the life of charity, that is, by those who in the Word are called 'the Philistines', is meant in the words that come next - 'the Philistines stopped up the wells after Abraham's death'.

  
/ 10837  
  

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