The Bible

 

Postanak 27

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1 Ostarje Izak, vid mu se očinji gasio. Zato zovne svoga starijeg sina Ezava i reče mu: "Sine!" On mu odgovori: "Evo me!"

2 A on nastavi: "Vidiš, ostario sam, a ne znam dana svoje smrti.

3 Zato uzmi svoju opremu, svoj tobolac i luk, pa idi u pustaru i ulovi mi divljači.

4 Onda mi pripremi ukusan obrok, kako volim, te mi ga donesi da blagujem, pa da te mognem blagosloviti prije nego umrem."

5 Rebeka je slušala dok je Izak govorio svome sinu Ezavu, i kad je Ezav otišao u pustaru da ulovi divljači svome ocu,

6 Rebeka reče svome sinu Jakovu: "Upravo sam čula kako tvoj otac govori tvome bratu Ezavu:

7 'Donesi mi divljači te mi priredi ukusan obrok da blagujem pa da te pred licem Jahvinim blagoslovim prije nego umrem.'

8 A sad, sine moj, poslušaj me i učini kako ti naredim.

9 Otiđi k stadu i odande mi donesi dva lijepa kozleta, a ja ću od njih prirediti ukusan obrok tvome ocu, kako on voli.

10 Onda ti donesi svome ocu da jede te tebe mogne blagosloviti prije nego umre."

11 Ali Jakov odgovori svojoj majci Rebeki: "E, ali moj je brat Ezav runjav, a ja sam bez dlaka!

12 Možda me se moj otac dotakne te ću u njegovim očima ispasti varalicom i na se svaliti prokletstvo, a ne blagoslov."

13 Ali njegova mu majka odgovori: "Sine moj, tvoje prokletstvo neka padne na mene! Samo ti mene poslušaj, otiđi i donesi!"

14 Ode on, nađe i donese svojoj majci, a njegova majka priredi ukusan obrok, kako je njegov otac volio.

15 Potom Rebeka uzme najljepše odijelo svoga starijeg sina Ezava što je u kući imala, pa u nj odjene svoga mlađeg sina Jakova.

16 U kožu kozleta zamota mu ruke i goli dio vrata.

17 Stavi zatim ukusan obrok i kruh što ga je pripravila na ruke svoga sina Jakova.

18 Ode on k ocu i reče: "Oče!" On odgovori: "Evo me. Koji si ti moj sin?"

19 A Jakov odgovori svome ocu: "Ja sam Ezav, tvoj prvorođenac; učinio sam kako si mi rekao. Sad ustaj, sjedi pa jedi moje lovine, da me onda mogneš blagosloviti."

20 Izak upita svoga sina: "Kako si tako brzo uspio, sine moj?" On odgovori: "Jer mi je Jahve, Bog tvoj, bio milostiv."

21 Potom Izak reče Jakovu: "Primakni se, sine moj, da opipam jesi li ti zbilja moj sin Ezav ili nisi."

22 Jakov se primakne k svome ocu Izaku, koji ga opipa i reče: "Glas je Jakovljev, ali su ruke Ezavove."

23 Nije ga prepoznao jer su mu ruke bile runjave kao i ruke njegova brata Ezava. Kad ga je htio blagosloviti,

24 upita još jednom: "Jesi li ti zaista moj sin Ezav?" Odgovori on: "Jesam."

25 Potom reče Izak: "Stavi preda me da blagujem lovine svoga sina pa da te blagoslovi duša moja." Jakov ga posluži pa je jeo. Zatim mu donese i vina, pa je pio.

26 Poslije toga reče mu njegov otac Izak: "Primakni se, sine moj, i poljubi me!"

27 Kad se primače i poljubi ga, Izak osjeti miris njegove odjeće pa ga blagoslovi: "Gle, miris sina mog nalik je mirisu polja koje Jahve blagoslovi.

28 Neka ti Bog daje rosu s neba i rodnost zemlje: izobilje žita i mladoga vina.

29 Narodi ti služili, plemena ti se klanjala! Braćom svojom gospodari, nek sinci majke tvoje pred tobom padaju! Proklet bio tko tebe proklinje; blagoslovljen tko te blagoslivlje!"

30 Tek što se Jakov udaljio od svoga oca Izaka - pošto je Izak podijelio blagoslov Jakovu - njegov brat Ezav dođe iz lova.

31 I on priredi ukusan obrok i donese ga svome ocu. I reče svome ocu: "Ustani, oče moj, i blaguj od lovine svoga sina da me onda mogneš blagosloviti!"

32 A njegov ga otac Izak zapita: "Tko si ti?" On odgovori: "Ja sam tvoj prvorođenac Ezav!"

33 Izak se silno prepadne: "Pa tko je onda bio onaj što je divljači ulovio i meni već donio? Blagovao sam je prije nego si ti došao; onoga sam blagoslovio i blagoslovljen će ostati."

34 Kad je Ezav čuo riječi svoga oca, kriknu glasno i gorko zaplaka pa reče svome ocu: "I mene blagoslovi, oče!"

35 A on odvrati: "Brat tvoj dođe na prijevaru i odnese tvoj blagoslov."

36 "Zato valjda što mu je ime Jakov, dvaput me već prevario", reče Ezav. "Oduzeo mi prvorodstvo, a sad mi evo oduze i blagoslov." Onda doda: "Zar za me nisi sačuvao nikakva blagoslova?"

37 Izak odgovori Ezavu: "Njega sam već postavio za tvoga gospodara; njemu sam svu njegovu braću predao za sluge; žitom sam ga i vinom opskrbio. A što sad za te mogu učiniti, sine moj?"

38 Ezav odgovori svome ocu: "Zar ti, oče, raspolažeš samo jednim blagoslovom? Blagoslovi i mene, oče moj!" Ezav jecaše na sav glas.

39 Tada otac njegov Izak progovori i reče: "Daleko od plodna tla dom tvoj će biti, daleko od rose s neba.

40 Od mača svoga ćeš živjeti, brata svoga ćeš služiti. Ali jednom, kada se pobuniš, jaram ćeš njegov stresti sa svog vrata."

41 Ezav zamrzi Jakova zbog blagoslova kojim ga je otac njegov blagoslovio pa reče u sebi: "Čim dođu dani žalosti za mojim ocem, ubit ću ja svoga brata Jakova."

42 Kada su Rebeki javili te riječi što ih je izrekao njezin stariji sin Ezav, zovne ona svoga mlađeg sina Jakova te mu reče: "Pazi! Brat ti se Ezav nosi mišlju kako će te ubiti.

43 Ali ti, sine moj, poslušaj mene: odmah bježi mome bratu Labanu u Haran.

44 Ostani kod njega neko vrijeme, dok bijes brata tvoga na te jenja,

45 dok se srdžba brata tvoga odvrati od tebe te on zaboravi što si mu učinio. Ja ću onda po te poslati i odande te dovesti. Zašto da vas obojicu izgubim u jedan dan!"

46 Potom Rebeka reče Izaku: "Moj mi je život dosadio zbog ovih žena Hetitkinja. Ako se i Jakov oženi kojom kao što su ove urođenice, Hetitkinjom, što će mi onda život!"

   

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Arcana Coelestia #3576

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3576. And he blessed him. That this signifies conjunction thus, is evident from the signification of “being blessed,” as being conjunction (n. 3504, 3514, 3530, 3565). From these particulars which are related concerning Esau and Jacob it is evident that the good of the rational conjoined itself inmostly with the good of the natural, and through the good therein with truth; for Isaac represents the rational as to good; Rebekah, the rational as to truth; Esau, the good of the natural; and Jacob, the truth of it. That the rational as to good, signified by “Isaac,” conjoined itself inmostly with the good of the natural, signified by “Esau,” and not with the truth of the natural, signified by “Jacob,” except mediately, is evident from the fact that Isaac had Esau in mind when he pronounced the blessing on Jacob; nor did he then think of Jacob, but of Esau. He who pronounces a blessing, blesses him of whom he is thinking, and not then him of whom he is not thinking. All the blessing that is uttered with the mouth goes forth from within, and has life in it from the will and thought of him who blesses, and therefore it essentially belongs to him for whom he wills, and of whom he thinks. He who takes it away and thus makes it his own is like one who steals something which should be restored to another. That when Isaac blessed he thought of Esau and not of Jacob, is evident from all that goes before, as from verses 18 and 19, where Isaac says to Jacob, “Who art thou my son?” and Jacob said unto his father, “I am Esau thy firstborn;” and from verses 21-22, and 23, where Isaac said to Jacob, “Come near I pray, and I will feel thee, my son, whether thou be my very son Esau, or not;” and after he had felt him, he said, “The voice is Jacob’s voice, but the hands are the hands of Esau, and he recognized him not;” also from verse 24, “And he said, Art thou my very son Esau? And he said, I am;” and at last when he kissed him, “he smelled the smell of his garments,” namely, Esau’s; and when he then blessed him, he said, “See, the smell of my son;” from all which it is evident that by the son whom he blessed no other was meant than Esau; and therefore also when he heard from Esau that it was Jacob, “Isaac shuddered with exceeding great shuddering” (verse 33), “and said, Thy brother came with fraud” (verse 35); but the reason why Jacob retained the blessing, according to what is said in verses 33 and 37, is that the truth represented by Jacob was apparently to have the dominion for a time, as has been shown several times above.

[2] But after the time of reformation and regeneration has been completed, then the good itself which had lain inmostly concealed, and from within had disposed each and all things that had appeared to be of truth, or that truth had attributed to itself, comes forth and openly has the dominion. This is signified by what Isaac said to Esau: “By thy sword shalt thou live, and shalt serve thy brother, and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from upon thy neck” (verse 40), the internal sense of which words is that so long as truth is being conjoined with good, good is apparently made to take a lower place; but that it will be in the prior place, and then there will be a conjunction of the rational with the good of the natural, and thereby with the truth; and thus truth will come to be of good; consequently Esau will then represent the good itself of the natural, and Jacob the truth itself thereof, both conjoined with the rational; thus in the supreme sense the Lord’s Divine natural; Esau, as to the Divine good, and Jacob as to the Divine truth, therein.

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