The Bible

 

Postanak 24

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1 Abraham bijaše već ostario, zašao u godine, Jahve je Abrahama blagoslovio u svemu.

2 Abraham prozbori svome najstarijem sluzi u kući, pod čijom je upravom bilo sve njegovo: "Stavi svoju ruku pod moje stegno

3 da te zakunem Jahvom, Bogom neba i Bogom zemlje, da mome sinu nećeš nabaviti za ženu ni jednu od kćeri Kanaanaca, među kojima boravim,

4 nego ćeš otići u moj rodni kraj i dobaviti ženu mom sinu Izaku."

5 A sluga mu reče: "A što ako žena ne htjedne za mnom ići u ovu zemlju? Hoću li ja onda odvesti tvoga sina u zemlju iz koje si ti došao?"

6 Abraham mu odgovori: "Dobro pripazi da onamo ne vodiš moga sina!

7 Jahve, Bog nebesa, koji me odveo iz kuće moga oca i rodnog kraja i koji mi je pod zakletvom obećao: 'Tvome ću potomstvu dati ovu zemlju', pred tobom će poslati svog anđela, i odande ćeš ti dovesti ženu mome sinu.

8 A ako žena ne bude htjela za tobom poći, ti ćeš biti oslobođen od ove moje zakletve; ali moga sina onamo ne vodi!"

9 Tako sluga stavi svoju ruku pod stegno Abrahamu, svom gospodaru, te mu se zakune.

10 Sluga opremi deset gospodarevih deva, ponese sa sobom svakog blaga svoga gospodara pa se zaputi u Aram Naharajim, u Nahorov grad.

11 Pusti deve da poliježu izvan grada, pokraj studenca. Bijaše večer, kad žene izlaze da crpu vodu.

12 Onda reče: "Oh, Jahve, Bože moga gospodara Abrahama, molim te, iziđi mi danas u susret i mome gospodaru Abrahamu milost iskaži!

13 Evo me kraj studenca, a kćeri onih iz grada dolaze crpsti vodu;

14 pa neka djevojka kojoj ja rečem: 'Molim te, spusti svoj vrč da se napijem', a ona odgovori: 'Pij! I deve ću ti napojiti', bude ona koju si odredio za svoga slugu Izaka. Tako ću saznati da si iskazao milost mome gospodaru."

15 Tek što on izreče svoje, gle, dođe Rebeka, kći Betuelova; taj Betuel bijaše sin Milke, žene Abrahamova brata Nahora. Dođe ona s krčagom na ramenu.

16 Djevojka je bila krasna, djevica koju muškarac nije dirnuo. Siđe ona k vrelu, napuni krčag i eto je opet gore.

17 Sluga joj potrča u susret i reče: "Daj mi malo vode iz svog vrča!"

18 "Pij, gospodine!" - odgovori ona. Brzo spusti krčag na ruku i dade mu piti.

19 Kad je njega napojila, reče: "Nalit ću i tvojim devama da se napoje."

20 Izlivši brzo krčag u korito, otrča natrag zdencu da ponovo zahvaća, i tako nali svim njegovim devama.

21 Čovjek ju je šutke motrio ne bi li saznao je li Jahve njegov put uspješno priveo kraju ili nije.

22 Kad su deve prestale piti, čovjek izvadi viticu od zlata, tešku pol šekela, i stavi je na njezine nosnice, a na ruke joj stavi dvije zlatne narukvice, teške deset šekela.

23 Zatim reče: "Kaži mi čija si kći. Ima li u kući tvoga oca mjesta za nas da prenoćimo?"

24 Ona mu odgovori: "Ja sam kći Betuela, koga je Milka rodila Nahoru."

25 Još mu doda: "Ima slame i p§iće kod nas u obilju, a i mjesta za prenoćište."

26 Čovjek se onda duboko nakloni te iskaže poštovanje Jahvi

27 i progovori: "Neka je blagoslovljen Jahve, Bog moga gospodara Abrahama, što nije uskratio svoju ljubav i svoju vjernost mome gospodaru. Mene je Jahve vodio pravim putem, u kuću brata moga gospodara."

28 Djevojka otrča i sve ovo ispripovjedi u kući svoje majke.

29 A Rebeka imala brata komu bijaše ime Laban. Laban se požuri van, k čovjeku kod studenca.

30 Čim je vidio nosnu viticu i narukvice na rukama svoje sestre te čuo kako je njegova sestra Rebeka rekla: "Ovako mi je čovjek govorio", on pođe onome koji je još stajao kod deva na studencu.

31 Reče on: "Hajde unutra, blagoslovljeni od Jahve! Što stojiš vani kad sam ja spremio kuću i mjesto za deve."

32 Tako čovjek uđe u kuću. Rastovare deve i dadu im slame i p§iće, a njemu i ljudima koji su ga pratili donesu vode da operu noge.

33 Ali kad su preda nj stavili hranu, reče: "Neću jesti dok ne kažem što imam kazati." A Laban mu reče: "Onda kazuj!"

34 "Ja sam sluga Abrahamov", poče on.

35 "Jahve je uvelike blagoslovio moga gospodara te je postao bogat. Nadavao mu je ovaca i goveda, srebra i zlata, sluga i sluškinja, deva i magaradi.

36 Sara, žena moga gospodara, rodi mu sina pošto je ostarjela, i on mu ustupi sve svoje.

37 Potom mene moj gospodar zakune rekavši: 'Nemoj uzeti za ženu mome sinu djevojku Kanaanku, u zemlji u kojoj boravim kao stranac,

38 nego otiđi k obitelji moga oca, k mojoj rodbini, da nađeš ženu mome sinu.'

39 A ja rekoh svome gospodaru: 'A što ako žena za mnom ne pođe?'

40 On mi odgovori: 'Jahve, pred čijim sam licem hodio, poslat će s tobom svog anđela i tvoje će putovanje dovesti k cilju, a ti ćeš naći ženu mome sinu od moje rodbine, od obitelji moga oca.

41 Jedino ćeš ovako biti oslobođen moje zakletve: ako dođeš k mojoj rodbini, i oni te odbiju, od moje si zakletve oslobođen.'

42 Danas dođoh na studenac i rekoh: 'Jahve, Bože moga gospodara Abrahama, ako si voljan da uspješno završim putovanje što sam ga poduzeo,

43 ja, evo, stojim kraj studenca, a djevojka koja dođe vodu crpsti i ja joj rečem: Daj mi da se napijem malo vode iz tvog vrča! -

44 i koja mi kaže: Pij ti, a i tvojim ću devama zahvatiti! - ona neka bude žena koju je Jahve odredio sinu moga gospodara.'

45 Tek što sam ja završio govor u sebi, kad se, evo, pojavi Rebeka s vrčem na ramenu; siđe k izvoru i zahvati. Ja joj rekoh: 'Daj mi da se napijem!'

46 Ona brzo spusti vrč i odvrati: 'Pij! A napojit ću i tvoje deve.' Tako sam se ja napio, a ona napoji i moje deve.

47 Pitao sam je: 'Čija si kći?' Odgovorila je: 'Kći sam Betuela, koga je Nahoru rodila Milka.' Tada joj stavim viticu na nos a narukvice na ruke.

48 Duboko se naklonim i štovanje Jahvi iskažem te blagoslovim Jahvu, Boga gospodara moga, koji me vodio pravim putem da uzmem kćer brata moga gospodara njegovu sinu.

49 A sad, ako kanite iskazati ljubav i vjernost mome gospodaru, recite mi; ako li ne, to mi kažite, tako da mogu krenuti bilo desno bilo lijevo."

50 Tada odgovore Laban i Betuel: "Od Jahve to dolazi; mi tu ne možemo reći ni da ni ne.

51 Rebeka je, eto, pred tobom: uzmi je pa idi, neka bude ženom sinu tvoga gospodara, kako je Jahve rekao."

52 Kad Abrahamov sluga ču njihov pristanak, do zemlje se nakloni Jahvi.

53 Sluga zatim izvadi srebrnih i zlatnih predmeta te haljina i dade ih Rebeki, a dade darova i njezinu bratu i majci.

54 Tada jedoše i piše on i ljudi koji su bili s njim i provedoše noć. Kad su ujutro ustali, on reče: "Pustite me da se vratim svome gospodaru!"

55 A njezin brat i majka odgovore: "Neka djevojka ostane s nama još desetak dana, pa poslije toga pođi!"

56 On im reče: "Ne zadržavajte me kad je Jahve moje putovanje uspješno kraju priveo. Pustite me da se vratim svome gospodaru!"

57 Oni odgovore: "Pozovimo djevojku i upitajmo što ona misli!"

58 Dozovu Rebeku pa je upitaju: "Hoćeš li poći s ovim čovjekom?" Ona odgovori: "Hoću."

59 I tako otpreme svoju sestru Rebeku i njezinu dojilju s Abrahamovim slugom i njegovim ljudima.

60 Blagoslove Rebeku i reknu joj: "Sejo naša, budi mati nebrojenim tisućama, a dušmana svojih vrata potomci ti zaposjeli!"

61 Onda se diže Rebeka i njezine dvorkinje, zajahaše deve te pođoše za čovjekom. Tako sluga preuze Rebeku i ode.

62 Izak se vratio iz blizine Beer Lahaj Roja; živio je, naime, u kraju Negeba.

63 U predvečerje iziđe Izak da se poljem prošeta; diže oči i ugleda deve gdje dolaze.

64 Kad Rebeka, podigavši svoje oči, opazi Izaka, sjaha s deve

65 pa zapita slugu: "Tko je onaj čovjek što poljem ide nama u susret?" A sluga odgovori: "Ono je moj gospodar." Nato ona uze koprenu te se pokri.

66 Sluga ispriča Izaku sve što je učinio.

67 Tada Izak uvede Rebeku u svoj šator i uze je sebi za ženu. U ljubavi prema njoj Izak je nalazio utjehu nakon smrti svoje majke.

   

From Swedenborg's Works

 

Arcana Coelestia #3024

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3024. That thou shalt not take a woman for my son of the daughters of the Canaanite. That this signifies that the Divine rational was not to be conjoined with any affection disagreeing with truth, is evident from the signification of “taking a woman,” as being to be conjoined by a covenant of marriage; from the signification of “my son,” namely Isaac, as being the Lord’s Divine rational (see n. 1893, 2066, 2083, 2630); from the signification of “daughters,” as being affections (see n. 489-491, 568, 2362); and from the signification of the “Canaanite,” as being evil (see n. 1444, 1573, 1574); from which it is that the “daughters of the Canaanite” are affections that do not agree with truth. The subject here treated of is the Divine truth that was to be adjoined to the Divine good of the Lord’s rational, as may be seen from the Contents (n. 3013). By the “woman” who was to be associated by a covenant of marriage, is meant that truth itself, which was to be called forth from the natural man by the common way; by “my son” is meant the Lord’s rational in respect to good, to which it was to be adjoined or associated; hence it may be known that by “not taking a woman from the daughters of the Canaanite,” is signified that this rational was not to be conjoined with any affection that disagreed with truth. All conjunction of truth with good is effected by means of affection; for no truth can possibly enter into man’s rational and be conjoined there, except by means of affection; for in affection is the good of love, which alone conjoins (n. 1895); as may also be known to anyone who reflects.

[2] That the “daughters of the Canaanite” signify affections which disagree with truth, that is, affections of what is false, is evident from the signification of “daughters;” for daughters are mentioned in many passages of the Word, and everyone can see that daughters are not there meant, as where it is said, the “daughter of Zion,” the “daughter of Jerusalem,” the “daughter of Tarshish,” the “daughter of My people.” That by these are signified affections of good and of truth, has been shown in passages quoted above. And because they are affections of good and of truth, they are also churches, for churches are churches from these affections. Thus by the “daughter of Zion” is signified the celestial church, and this from the affection of good; but by the “daughter of Jerusalem” is signified the spiritual church, from the affection of truth (n. 2362); this is also signified by the “daughter of My people” (Isaiah 22:4; Jeremiah 6:14, 26; 8:19, 21-22; 14:17; Lam. 2:11; 4:6; Ezekiel 13:17).

[3] From this it is evident what is signified by the “daughters” of the nations; as by the “daughters of the Philistines,” the “daughters of Egypt,” the “daughters of Tyre and of Zidon,” the “daughters of Edom,” the “daughters of Moab,” the “daughters of the Chaldeans” and “of Babel,” and the “daughters of Sodom,” namely, the affections of evil and falsity from which were their religious systems, and thus the religious systems themselves. That such is the signification of “daughters,” may be seen from the passages that follow.

In Ezekiel:

The daughters of the nations shall lament for Egypt. Wail for the multitude of Egypt, and cause her to go down, her and the daughters of the famous nations, unto the earth of the regions below, with them that go down into the pit (Ezekiel 32:16, 18).

The “daughters of the famous nations” denote the affections of evil.

In Samuel:

Tell it not in Gath, publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph (2 Samuel 1:20).

In Ezekiel:

Thou hast committed whoredom with the sons of Egypt; I have delivered thee unto the will of them that hate thee, the daughters of the Philistines, before thy wickedness was discovered, as at the time of the reproach of the daughters of Syria, and of all that are round about her, the daughters of the Philistines which do despite unto thee round about (Ezekiel 16:26-27, 57).

That daughters are not meant here, anyone can see; but the religiosities of such as are signified by the Philistines, which are of such a kind that they talk much about faith and lead no life of faith (see n. 1197, 1198); for this reason they are also called the “uncircumcised,” that is, those who are devoid of charity.

[4] In Jeremiah:

Go up into Gilead, and take balm, O virgin daughter of Egypt. O thou daughter that dwellest in Egypt, make thee vessels of exile. The daughter of Egypt shall be put to shame, she is delivered into the hand of the people of the north (Jeremiah 46:11, 19, 24).

The “daughter of Egypt” denotes the affection of reasoning from memory-knowledges concerning the truths of faith, as to whether they be so; thus she denotes the kind of religion that arises from this, which is such that nothing is believed except that which is comprehended by the senses, and thus nothing of the truth of faith (see n. 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588).

[5] In Isaiah:

He said, Thou shalt no more exult, O thou oppressed daughter of Zidon (Isaiah 23:12).

And in David:

The daughter of Tyre with a gift, the rich among the people shall entreat thy faces (Psalms 45:12).

What is meant by the “daughter of Zidon” and the “daughter of Tyre,” is evident from the signification of Zidon and of Tyre (see n. 1201).

In Jeremiah:

Rejoice and be glad O daughter of Edom. Thine iniquity is consummated, O daughter of Zion. He will no more cause thee to migrate; thine iniquity shall be visited, O daughter of Edom (Lam. 4:21-22).

In Isaiah:

As a wandering bird, a nest sent forth, shall the daughters of Moab be (Isaiah 16:2).

Again:

Come down and sit in the dust, O virgin daughter of Babel; sit on the earth, without a throne, O daughter of the Chaldeans. Sit thou silent, and enter into darkness, O daughter of the Chaldeans, for thou shalt no more be called the lady of kingdoms (Isaiah 47:1, 5).

In Jeremiah:

A people cometh from the north set in array as a man to the battle, against thee, O daughter of Babel (Jeremiah 50:41-42).

The daughter of Babel is like a threshing-floor, it is time to thresh her (Jeremiah 51:33).

In Zechariah:

Alas O Zion, escape, thou that dwellest with the daughter of Babel (Zech. 2:7).

In David:

The daughter of Babel is laid waste (Psalms 137:8).

In Ezekiel:

Thy sisters, Sodom and her daughters, shall return to their ancient estate, and Samaria and her daughters shall return to their ancient estate (Ezekiel 16:55).

[6] Anyone can see that in these passages by “daughters” are not meant daughters, but affections that disagree with truth, and thus religiosities that come from this source; but what these religiosities are, is evident from the signification of the peoples named-as Edom, Moab, the Chaldeans, Babel, Sodom, and Samaria, which have been treated of in many places in the explications of the foregoing chapters of Genesis. Hence now it is evident what is here meant by the “daughters of the Canaanite.”

[7] That the Israelites were not to contract marriages with the daughters of the Canaanites, also had regard to the spiritual laws that good and falsity, and evil and truth are not to be joined together; for thence comes profanation. The prohibition was also representative of the matter concerning which we read in Deuteronomy 7:3; and in Malachi:

Judah hath profaned the holiness of Jehovah, in that he hath loved and hath married the daughter of a strange god (Malachi 2:11).

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