बाइबल

 

Postanak 30

पढाई करना

   

1 Vidjevši Rahela da Jakovu ne rađa djece, postade zavidna svojoj sestri pa reče Jakovu: "Daj mi djecu! Inače ću svisnuti!"

2 Jakov se razljuti na Rahelu te reče. "Zar sam ja namjesto Boga koji ti je uskratio plod utrobe?"

3 A ona odgovori: "Evo moje sluškinje Bilhe: uđi k njoj, pa neka rodi na mojim koljenima, da tako i ja steknem djecu po njoj."

4 Dade mu dakle svoju sluškinju Bilhu za ženu, i Jakov priđe k njoj.

5 Bilha zače te Jakovu rodi sina.

6 Tada Rahela reče: "Jahve mi je dosudio pravo. Uslišao je moj glas i dao mi sina." Stoga mu nadjenu ime Dan.

7 Rahelina sluškinja Bilha opet zače i rodi Jakovu drugoga sina.

8 Tada Rahela reče: "Žestoko sam se borila sa sestrom, ali sam pobijedila." Tako mu nadjenu ime Naftali.

9 A vidjevši Lea da je prestala rađati, uzme svoju sluškinju Zilpu pa je dade Jakovu za ženu.

10 I kad je Leina sluškinja Zilpa rodila Jakovu sina,

11 Lea uskliknu: "Koje sreće!" Tako mu nadjenu ime Gad.

12 Leina sluškinja Zilpa rodi Jakovu i drugog sina,

13 i Lea opet uskliknu: "Blago meni! Žene će me zvati blaženom!" Tako mu nadjenu ime Ašer.

14 Jednoga dana, u vrijeme pšenične žetve, namjeri se Ruben u polju na ljubavčice te ih donese svojoj majci Lei. I Rahela reče Lei: "Daj mi od ljubavčica svoga sina!"

15 A Lea odgovori: "Zar ti nije dosta što si mi oduzela muža pa još hoćeš da od mene uzmeš i ljubavčice moga sina?" Rahela odgovori: "Pa dobro, neka s tobom noćas leži u zamjenu za ljubavčice tvog sina."

16 Kad je Jakov navečer stigao iz polja, Lea mu iziđe u susret pa reče: "Treba da dođeš k meni, jer sam te unajmila za ljubavčice moga sina." One je noći on s njom ležao.

17 Bog usliša Leu; ona zače te Jakovu rodi petog sina.

18 Onda Lea reče: "Bog mi je uzvratio nagradom što sam ustupila svoju sluškinju svome mužu." Stoga sinu nadjenu ime Jisakar.

19 Lea opet zače i rodi Jakovu šestoga sina.

20 Onda Lea reče: "Bog me obdari dragocjenim darom; sada će mi moj muž dati darove: tÓa rodila sam mu šest sinova." Tako mu nadjenu ime Zebulun.

21 Zatim rodi kćer te joj nadjenu ime Dina.

22 Uto se Bog sjeti Rahele: Bog je usliša i otvori njezinu utrobu.

23 Ona zače i rodi sina te reče: "Ukloni Bog moju sramotu!"

24 Nadjene mu ime Josip, rekavši: "Neka mi Jahve pridoda drugog sina!"

25 Pošto je Rahela rodila Josipa, Jakov reče Labanu: "Pusti me da idem u svoj zavičaj!

26 Daj mi moje žene za koje sam te služio i moju djecu da mogu otići: tÓa dobro znaš kako sam te služio."

27 A Laban mu odgovori: "Ne idi, ako si mi prijatelj. Znam da me Jahve blagoslivljao zbog tebe."

28 I nadoda: "Odredi plaću koju želiš od mene, i dat ću ti."

29 On mu odgovori: "Ti dobro znaš što je moja služba značila za te i kako je tvome blagu bilo sa mnom.

30 Malenkost što si je imao prije nego sam ja došao povećala se vrlo mnogo, jer kuda god sam prolazio Jahve te blagoslivljao na mojim koracima. A sad je vrijeme da poradim i za svoj dom."

31 On upita: "Koliko da ti platim?" Jakov odgovori: "Nemoj mi platiti ništa! Ako mi učiniš ovo, opet ću na pašu goniti i čuvati tvoje stado.

32 Daj da prođem danas kroz tvoje stado i od njega izlučim svaku garavu ovcu i svaku šarenu ili napruganu kozu! Neka to bude moja plaća!

33 A ubuduće kad budeš svojim očima provjeravao moju naplatu, moje će poštenje biti svjedok za mene: nađe li se među mojim kozama ijedna koja ne bude šarena ili naprugana, ili među ovcama koja ne bi bila garava, neka se smatra ukradenom!"

34 Laban reče: "Dobro, neka bude kako si kazao."

35 Ali toga dana Laban izluči naprugane i šarene jarce i sve riđaste i šarene koze - svaku koja je na sebi imala bijelo - i sve garave ovce pa ih preda svojim sinovima.

36 I odande gdje je Jakov pasao ostatak Labanova stada udalji se za koja tri dana hoda.

37 A Jakov uzme zelenih mladica od topola, badema i platana; na njima izreza bijele pruge, otkrivši bjeliku na mladicama.

38 Pruće tako isprugano postavi u korita, u pojila iz kojih se stoka napajala. A kako se stoka parila kad je na vodu dolazila,

39 to su se jarci parili uz pruće, pa su koze kozile prugaste, riđaste i šarene kozliće.

40 Tako je i ovce Jakov bio izlučio i glave im okrenuo prema prugastima ili posve garavima što su bile u Labanovu stadu. Tako je za se namicao posebna stada koja nije miješao s Labanovim stadima.

41 Osim toga, kad bi se god dobro uzrasla stoka parila, Jakov bi stavio pruće u korita, baš pred oči živine, tako da se pari pred prućem.

42 Ali ga pred kržljavu marvu nije stavljao. Tako je kržljava zapadala Labana, a dobro razvijena Jakova.

43 Čovjek se tako silno obogatio, stekao mnogu stoku, sluge i sluškinje, deve i magarad.

   

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #3981

इस मार्ग का अध्ययन करें

  
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3981. I have tested it, and Jehovah hath blessed me for thy sake. That this signifies that it was from the Divine, for the sake of the good of the natural, to which it was to be of service, is evident from the signification of “testing that Jehovah hath blessed,” as being to know for certain that it is from the Divine. That it was for the sake of the good of the natural, to which it was to be of service, is signified by “for thy sake;” for “Jacob” is the good of natural truth (n. 3659, 3669, 3677, 3775, 3829); and “Laban” is the collateral good which serves (as before shown passim; see also n. 3982, 3986).

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

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #3314

इस मार्ग का अध्ययन करें

  
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3314. And Rebekah loved Jacob. That this signifies that the Divine truth of the Divine rational loved the doctrine of truth, is evident from the representation of Rebekah, as being the Divine truth of the Divine rational (concerning which see n. 3012, 3013, 3077, and the whole preceding chapter, where Rebekah is treated of); and from the representation of Jacob, as being the doctrine of natural truth, and in the supreme sense the Lord’s Divine natural as to truth (see n. 3305). That the Divine good of the Divine rational loved the good which was in the natural, and the Divine truth of the Divine rational loved the truth which was in the natural, stands thus: It is good and truth that constitute the rational, and it is also good and truth that constitute the natural; the good of the rational flows in without truth-thus immediately-into the good of the natural; and also through truth, thus mediately; whereas the good of the rational flows in through the truth of the rational into the truth of the natural, thus mediately; and also through the good of the natural into the truth there, thus also immediately. Hence it is that there is a closer conjunction of the good of the rational with the good of the natural, than with its truth; which conjunction is signified by “Isaac loving Esau;” and that there is a closer conjunction of the truth of the rational with the truth of the natural, than with its good, which conjunction is signified by “Rebekah loving Jacob.”

[2] These things are indeed such as can with difficulty be apprehended, for the reason especially that the world, even the learned world, is ignorant of the most general truths upon the subject-as that the rational is distinct from the natural, and that it is good and truth which constitute both the rational and the natural; and still less is it known that the rational must flow into the natural in order for man to be able to think, and to will as he thinks. As these most general truths are unknown, the influx spoken of above can with difficulty be comprehended; and yet these are matters in regard to which the angels have light, and perceive things innumerable, and this attended with the delight in which they are when it is given them at the same time to think concerning the Lord’s Divine in respect to the Human. The man who is in good and in whom there is what is angelic while he is in the body, is also gifted with some light from the Lord on these and similar subjects; but he who is not in good feels a loathing when thinking of such things, and the more so the more he thinks of them as applied to the Divine that pertains to the Lord’s Human. It is better therefore that those who are of such a nature should remove their mind from such subjects; for they comprehend nothing of them, and even reject them; saying at heart, What is this to me? will bring me neither honors nor gain.

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