The Bible

 

Postanak 31

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1 Uto Jakov dozna kako Labanovi sinovi govore: "Sve dobro našega oca uze Jakov; i od onoga što bi moralo pripasti našem ocu namaknuo je sve ono bogatstvo."

2 A opazi Jakov i na Labanovu licu da se on ne drži prema njemu kao prije.

3 Tada Jahve reče Jakovu: "Vrati se u zemlju svojih otaca, u svoj zavičaj, i ja ću biti s tobom!"

4 Jakov onda pozove Rahelu i Leu u polje, k svome stadu,

5 pa im reče: "Ja vidim na licu vašega oca da se on ne drži prema meni kao prije; ali Bog oca moga sa mnom je bio.

6 I same znate da sam vašega oca služio koliko sam god mogao;

7 pa ipak je vaš otac mene varao, deset mi je puta plaću mijenjao. Ali Bog nije dopuštao da mi nanese štetu.

8 Ako bi on rekao: 'Svaka šarena neka bude tebi za naplatu', onda bi cijelo stado mladilo šarene; ako bi opet rekao: 'Prugasti neka budu tebi za plaću', onda bi cijelo stado mladilo prugaste.

9 Tako je Bog uzimao blago od vašeg oca pa ga meni davao.

10 Jednom, kad se stado oplođivalo, nenadano vidjeh u snu da su jarci u stadu, dok su se parili, bili prugasti, mjestimično bijeli i šareni.

11 Još u snu anđeo Božji mene zovne: 'Jakove!' 'Evo me!' rekoh.

12 A on nastavi: 'Primijeti dobro da su jarci u stadu što se pare prugasti, mjestimično bijeli i šareni. Ja sam, naime, vidio sve što ti je Laban činio.

13 Ja sam Bog koji ti se ukazao u Betelu, gdje si uljem pomazao stup i gdje si mi učinio zavjet. Sad ustaj i idi iz ove zemlje; vrati se u svoj zavičaj!'"

14 Nato mu Rahela i Lea odgovore: "Zar još imamo baštinskog dijela u svome očinskom domu?

15 Zar nas otac nije smatrao tuđinkama? TÓa on je nas prodao, a onda je pojeo novac što ga je za nas dobio!

16 Sve bogatstvo što je Bog oduzeo našem ocu zbilja je naše i djece naše. Zato izvrši sve što ti je Bog rekao!"

17 Nato Jakov naprti na deve svoju djecu i svoje žene;

18 pred sobom potjera sve svoje blago, sva svoja dobra što ih je stekao, stoku što ju je namaknuo u Padan Aramu: krenu u zemlju kanaansku, k svome ocu Izaku.

19 Laban bijaše otišao da striže svoje ovce, pa Rahela prisvoji kućne kumire koji su pripadali njezinu ocu.

20 Jakov zavara Aramejca Labana tako da nije ni slutio da će bježati.

21 I pobjegne sa svim što je bilo njegovo. Ubrzo prijeđe Eufrat i upravi put prema brdu Gileadu.

22 Trećeg dana obavijeste Labana da je Jakov pobjegao.

23 On povede sa sobom svoje rođake te je za Jakovom išao u potjeru sedam dana hoda; stiže ga na brdu Gileadu.

24 Ali se Bog ukaza Aramejcu Labanu, noću u snu, te mu reče. "Pazi da protiv Jakova ne poduzimlješ ništa, ni dobro ni zlo!"

25 Uto Laban stigne Jakova. Jakov bijaše postavio svoj šator na Glavici, a Laban se utabori na brdu Gileadu.

26 Onda Laban reče Jakovu: "Što si to htio zavaravajući me i odvodeći mi kćeri kao zarobljenice na maču?

27 Zašto si potajno pobjegao, u bludnju me zaveo i nisi me obavijestio? Otpratio bih te s veseljem i pjesmom, uz bubnje i lire.

28 Nisi mi dopustio ni da izljubim svoje kćeri i svoju unučad! Zbilja si ludo postupio.

29 U mojoj je ruci da s tobom loše postupim. Ali Bog tvoga oca noćas mi reče: 'Pazi da protiv Jakova ne poduzmeš ništa, ni dobro ni zlo!'

30 Sada dobro, otišao si jer si čeznuo za svojim očinskim domom; ali zašto si mi kumire pokrao?"

31 Jakov odgovori Labanu: "Strepio sam od pomisli da bi mi mogao silom oteti svoje kćeri.

32 A kumire svoje u koga nađeš, onaj neka pogine! Ovdje pred našom braćom kaži što je tvoga pri meni i nosi!" Jakov nije znao da ih je Rahela prisvojila.

33 Tako Laban uđe u šator Jakovljev, pa u šator Lein, onda u šator dviju sluškinja, ali ništa ne nađe. Izišavši iz Leina šatora, uđe u šator Rahelin.

34 A Rahela bijaše uzela kumire i stavila ih u sjedalo svoje deve, a onda na njih sjela. Laban je premetao po svemu šatoru, ali ih ne nađe.

35 Ona je, naime, rekla svome ocu: "Neka se moj gospodar ne ljuti što ne mogu pred njim ustati jer imam ono što je red kod žena." I tako je pretraživao, ali kumira nije našao.

36 Sad se Jakov ražesti i zađe u prepirku s Labanom. Otvoreno Jakov reče Labanu: "Kakvo je moje zlodjelo, koja li je moja krivnja da me progoniš?

37 Eto si premetnuo sve moje stvari, pa kakav si predmet našao od svega svog kućanstva? Položi ga tu pred moj i svoj rod pa neka oni budu suci među nama dvojicom.

38 Za ovih dvadeset godina što sam ih s tobom proveo ni tvoje ovce ni tvoje koze nisu se jalovile niti sam ja jeo ovnova iz tvoga stada.

39 Ono što bi zvijer razdrla, tebi nisam donosio, nego bih od svoga gubitak nadoknadio. Ti si to od mene tražio, bilo da je nestalo danju ili da je nestalo noću.

40 Često sam danju skapavao od žeđi, a obnoć od studeni. San je bježao od mojih očiju.

41 Od ovih dvadeset godina što sam ih proveo u tvojoj kući četrnaest sam ti godina služio za tvoje dvije kćeri, a šest godina za tvoju stoku, jer si mi mijenjao zaradu deset puta.

42 Da sa mnom nije bio Bog moga oca, Bog Abrahamov, Strah Izakov, otpravio bi me praznih ruku. Ali je Bog gledao moju nevolju i trud mojih ruku te je sinoć dosudio."

43 Nato Laban odgovori Jakovu: "Kćeri su moje Kćeri; djeca su moja djeca; stada su moja stada, sve što gledaš moje je. Ali što danas mogu učiniti ovim svojim kćerima ili djeci koju su rodile?

44 Pa dobro, hajde da ti i ja napravimo ugovor, tako da bude svjedok između mene i tebe."

45 Nato Jakov uzme jedan kamen pa ga uspravi kao stup,

46 a onda reče svojim ljudima: "Skupite kamenja!" Tako oni nakupe kamenja i nabace gomilu. Tu su na gomili blagovali.

47 Laban je nazva "Jegar sahaduta", a Jakov je nazva "Gal-ed".

48 Onda Laban izjavi: "Neka ova gomila danas bude svjedok između mene i tebe!" Stoga je nazvana Gal-ed,

49 ali i Mispa, jer je rekao. "Neka Jahve bude na vidu i tebi i meni kad jedan drugog ne budemo gledali.

50 Ako budeš loše postupao prema mojim kćerima, ili ako uzmeš druge žene uz moje kćeri, sve da nitko drugi ne bude s nama, znaj da će Bog biti svjedok između mene i tebe."

51 Potom Laban reče Jakovu: "Ovdje je, evo, gomila; ovdje je stup koji sam uspravio između sebe i tebe:

52 ova gomila i ovaj stup neka budu jamac da ja u zloj namjeri neću ići na te iza ove gomile i da ti nećeš ići na me iza ove gomile i ovog stupa.

53 Neka Bog Abrahamov i Bog Nahorov budu naši suci!" Jakov se zakune Bogom - Strahom svoga oca Izaka.

54 Poslije toga Jakov prinese žrtvu na Glavici i pozva svoje ljude da blaguju. Poslije objeda proveli su noć na Glavici.

55 Ranim se jutrom Laban digne, izljubi svoje sinove i svoje kćeri te ih blagoslovi; onda se zaputi natrag u svoje mjesto.

   

From Swedenborg's Works

 

Arcana Coelestia #4191

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4191. And Jacob said unto his brethren. That this signifies those who are in the good of works, is evident from the representation of Jacob, as being the Lord’s Divine natural (concerning which above); and from the signification of “brethren,” as being goods (see n. 3815, 4121); here, those who are in the goods of works, and who are Gentiles, as has been shown above (n. 4189). For all who are in good are conjoined with the Divine of the Lord, and on account of this conjunction are called by the Lord “brethren;” as in Mark:

Jesus looking round on them which sat about Him, saith, Behold My mother, and My brethren; for whosoever shall do the will of God, the same is My brother, and sister, and mother (Mark 3:31, 34-35).

All conjunction is through love and charity, as everyone can see; for spiritual conjunction is nothing else than love and charity. That love to the Lord is conjunction with Him is manifest; and that charity toward the neighbor is the same, is evident from the words of the Lord in Matthew:

Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:40).

The subject treated of here being the works of charity.

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

From Swedenborg's Works

 

Arcana Coelestia #3727

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3727. In regard to the signification of a “pillar,” as being a holy boundary, thus the ultimate of order, this comes from the fact that in the most ancient times stones were placed at the boundaries, which marked the possession or inheritance of one person from that of another, and were for a sign and a witness that the boundaries were at that place. The most ancient people, who in every object, and in every pillar, thought of something celestial and spiritual (n. 1977, 2995), in these stones also which they set up, thought from them concerning the ultimates in man, and thus concerning the ultimate of order, which is truth in the natural man. The ancients who were after the flood received this from the most ancient people who were before the flood (n. 920, 1409, 2179, 2896, 2897), and began to account those stones holy which were set up in the boundaries, because as before said, they signified holy truth which is in the ultimate of order. They also called those stones “pillars;” and thus it came to pass that pillars were introduced into worship, and that they erected them in the places where they had their groves, and afterwards where they had their temples, and also that they anointed them with oil, concerning which something shall be said in what follows. For the worship of the Ancient Church consisted in the perceptives and significatives of the most ancient people who were before the flood, as is manifest from the sections just cited. As the most ancient people spoke with angels and were together with them while on earth, they were instructed from heaven that stones signify truth, and that wood signifies good (see above, n. 3720). This is the reason why “pillars” signify a holy boundary, thus the truth which is the ultimate of order in man; for the good that inflows through the internal man from the Lord is terminated in the external man, in the truth therein. Man’s thought, speech, and action, which are the ultimates of order, are nothing else than truths from good, being the images or forms of good; for they belong to man’s intellectual part, while the good which is in them, and from which they are, belongs to his will part.

[2] That pillars were erected for a sign and for a witness, and also for worship; and that in the internal sense they signify a holy boundary, or the truth in man’s natural which is the ultimate of order, may be seen from other passages in the Word-as from the following, concerning the covenant between Laban and Jacob:

Come now, let us make a covenant, I and thou; and let it be for a witness between me and thee. And Jacob took a stone, and set it up for a pillar. And Laban said to Jacob, Behold this heap, and behold the pillar which I have set up between me and thee; this heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap to me, and this pillar, for evil (Genesis 31:44-45, 51-52).

That in this passage a “pillar” signifies truth, will be seen in the explication of the passage.

[3] In Isaiah:

In that day shall five cities in the land of Egypt speak with the lips of Canaan, and swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the boundary thereof to Jehovah; which shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt (Isaiah 19:18-20);

“Egypt” denotes the memory-knowledges that belong to the natural man; an “altar,” Divine worship in general, for in the second Ancient Church, which began from Eber, the altar was made the primary representative of worship (n. 921, 1343, 2777, 2811); the “midst of the land of Egypt” denotes what is primary and inmost of worship (n. 2940, 2973, 3436); a “pillar,” the truth which is the ultimate of order in the natural. That this is in the boundary for a sign and for a witness is manifest.

[4] In Moses:

Moses wrote all the words of Jehovah, and rose up early in the morning and builded an altar near Mount Sinai, and twelve pillars for the twelve tribes of Israel (Exodus 24:4); where in like manner an “altar” was representative of all worship, and indeed of good in worship; while the twelve pillars were a representative of the truth which is from good in worship. (That “twelve” denotes all things of truth in one complex may be seen above, n. 577, 2089, 2129, 2130, 3272; and that the “twelve tribes” in like manner signify all things of the truth of the church, will of the Lord’s Divine mercy be shown in the following chapter.)

[5] Inasmuch as altars were representative of all the good of worship, and as the Jewish Church was instituted in order that it might represent the celestial church which acknowledged no other truth than that which is from good, which is called celestial truth-for it was not in the least willing to separate truth from good, insomuch that it was not willing to mention anything of faith or truth unless it was thinking of good, and this from good, n. 202, 337, 2069, 2715, 2718, 3246—therefore there was a representative of truth by means of the stones of the altar, and it was forbidden to represent it by pillars, lest thereby truth should be separated from good, and should be representatively worshiped instead of good. For this reason it is written in Moses:

Thou shalt not plant thee a grove of any tree beside the altar of Jehovah thy God which thou shalt make thee; and thou shalt not set thee up a pillar, which Jehovah thy God hateth (Deuteronomy 16:21-22);

for to worship truth separate from good, or faith separate from charity, is contrary to the Divine, because contrary to order, and this is signified by the prohibition, “thou shalt not set thee up a pillar, which Jehovah thy God hateth.”

[6] Nevertheless that they did set up pillars, and thereby represented those things which are contrary to order, is evident in Hosea:

Israel according to the multiplying of his fruit, multiplies his altars; according to the good of their land they make goodly pillars; but He shall overturn their altars; He shall lay waste their pillars (Hos. 10:1-2).

In the first book of Kings:

Judah did that which was evil in the eyes of Jehovah; they also built them high places, and pillars, and groves, on every high hill, and under every green tree (1 Kings 14:22-23).

In the second book of Kings:

The sons of Israel set them up pillars and groves on every high hill, and under every green tree (2 Kings 17:10).

Hezekiah removed the high places, and he brake the pillars and cut down the grove and ground to pieces the brazen serpent that Moses had made, for they did burn incense to it (2 Kings 18:4).

[7] Inasmuch as the Gentiles also had by tradition the belief that the holy of worship was represented by altars and by pillars, and yet were in evil and falsity, therefore by “altars” among the gentiles are signified evils of worship, and by “pillars,” falsities; for which reason it was commanded that they should be destroyed. As in Moses:

Ye shall overthrow their altars, and break in pieces their pillars, and ye shall cut down their groves (Exodus 34:13; Deuteronomy 7:5; 12:3).

Thou shalt not bow to their gods, nor worship them, nor do after their works; because destroying thou shalt destroy them, and breaking thou shalt break in pieces their pillars (Exodus 23:24).

The “gods” of the nations denote falsities; their “works,” evils; to “break in pieces their pillars” denotes to destroy worship from falsity.

[8] In Jeremiah:

Nebuchadnezzar the king of Babylon shall break in pieces the pillars of the house of the sun that is in the land of Egypt, and the houses of the gods of Egypt shall he burn with fire (Jeremiah 43:13).

In Ezekiel:

Nebuchadnezzar king of Babylon with the hoofs of his horses shall tread down all thy streets; he shall slay the people with the sword, and shall cause the pillars of thy strength to go down to the earth (Ezekiel 26:11);

speaking of Tyre. “Nebuchadnezzar king of Babylon” denotes that which causes vastation (n. 1327); the “hoofs of the horses” denote the lowest intellectual things, such as are memory-knowledges from mere things of sense; that “hoofs” are the lowest things will of the Lord’s Divine mercy be confirmed elsewhere; “horses” denote intellectual things (n. 2760-2762); “streets,” truths, and in the opposite sense, falsities (n. 2336); to “tread them down” is to destroy the knowledges of truth, which are signified by “Tyre” (that “Tyre,” which is the subject here referred to, signifies the knowledges of truth, may be seen above, n. 1201); to “slay the people with the sword” denotes to destroy truths by that which is false. (That “people” is predicated of truth, may be seen above, n. 1259, 1260,(3295),3581; and that a “sword” signifies falsity combating, n. 2799.) From all this we see what is meant by “causing the pillars of strength to come down to the earth.” That “strength” is predicated of what is true and of what is false, is also evident from the Word.

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