The Bible

 

Postanak 27

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1 Kad Isak ostare i oči mu potamneše, te ne videše, dozva Isava starijeg sina svog, i reče mu: Sine! A on odgovori: Evo me.

2 Tada reče: Evo ostareo sam, ne znam kad ću umreti;

3 Uzmi oružje svoje, tul i luk, i izađi u planinu, te mi ulovi lov;

4 I zgotovi mi jelo po mojoj volji, i donesi mi da jedem, pa da te blagoslovi duša moja dok nisam umro.

5 A Reveka ču šta Isak reče sinu svom Isavu. I Isav otide u planinu da ulovi lov i donese.

6 A Reveka reče Jakovu, sinu svom govoreći: Gle, čuh oca tvog gde govori s Isavom, bratom tvojim i reče:

7 Donesi mi lov, i zgotovi jelo da jedem, pa da te blagoslovim pred Gospodom dok nisam umro.

8 Nego sada, sine, poslušaj me šta ću ti kazati.

9 Idi sada k stadu i donesi dva dobra jareta, da zgotovim ocu tvom jelo od njih, kako rado jede.

10 Pa ćeš uneti ocu da jede i da te blagoslovi dok nije umro.

11 A Jakov reče Reveci materi svojoj: Ali je Isav brat moj rutav, a ja sam gladak;

12 Može me opipati otac, pa će se osetiti da sam ga hteo prevariti, te ću navući na se prokletstvo mesto blagoslova.

13 A mati mu reče: Neka prokletstvo tvoje, sine padne na mene; samo me poslušaj, i idi i donesi mi.

14 Tada otišavši uze i donese materi svojoj; a mati njegova zgotovi jelo kako jeđaše rado otac njegov.

15 Pa onda uze Reveka najlepše haljine starijeg sina svog, koje behu u nje kod kuće, i obuče Jakova mlađeg sina svog.

16 I jarećim kožicama obloži mu ruke i vrat gde beše gladak.

17 I dade Jakovu sinu svom u ruke jelo i hleb što zgotovi.

18 A on uđe k ocu svom i reče: Oče. A on odgovori: Evo me; koji si ti, sine?

19 I Jakov reče ocu svom: Ja, Isav tvoj prvenac; učinio sam kako si mi rekao; digni se, posadi se da jedeš lov moj, pa da me blagoslovi duša tvoja.

20 A Isak reče sinu svom: Kad brže nađe, sine? A on reče: Gospod Bog tvoj dade, te izađe preda me.

21 Tada reče Isak Jakovu: Hodi bliže, sine da te opipam jesi li sin moj Isav ili ne.

22 I pristupi Jakov k Isaku ocu svom, a on ga opipa, pa reče: Glas je Jakovljev, ali ruke su Isavove.

23 I ne pozna ga, jer mu ruke behu kao u Isava brata njegovog rutave: Zato ga blagoslovi;

24 I reče mu: Jesi li ti sin moj Isav? A on odgovori: Ja sam.

25 Tada reče: A ti daj, sine, da jedem lov tvoj, pa da te blagoslovi duša moja. I dade mu, te jede; pa mu donese i vino te pi.

26 Potom Isak, otac njegov reče mu: Hodi sine, celivaj me.

27 I on pristupi i celiva ga; a Isak oseti miris od haljina njegovih, i blagoslovi ga govoreći: Gle, miris sina mog kao miris od polja koje blagoslovi Gospod.

28 Bog ti dao rose nebeske, i dobre zemlje i pšenice i vina izobila!

29 Narodi ti služili i plemena ti se klanjala! Bio gospodar braći svojoj i klanjali ti se sinovi matere tvoje! Proklet bio koji tebe usproklinje, a blagosloven koji tebe uzblagosilja!

30 A kad Isak blagoslovi Jakova, i Jakov otide ispred Isaka oca svog, u taj čas dođe Isav brat njegov iz lova.

31 Pa zgotovi i on jelo i unese ocu svom, i reče mu: Ustani, oče, da jedeš šta ti je sin ulovio, pa da me blagoslovi duša tvoja.

32 A Isak otac njegov reče mu: Ko si ti? A on reče: Ja, sin tvoj, prvenac tvoj Isav.

33 Tada se prepade Isak, i reče: Ko? Da gde je onaj koji ulovi i donese mi lova, i od svega jedoh pre nego ti dođe, i blagoslovih ga? On će i ostati blagosloven.

34 A kad ču Isav reči oca svog, vrisnu glasno i ožalosti se veoma, i reče ocu svom: Blagoslovi i mene, oče.

35 A on mu reče: Dođe brat tvoj s prevarom, i odnese tvoj blagoslov.

36 A Isav reče: Pravo je što mu je ime Jakov, jer me većdrugom prevari. Prvenaštvo mi uze, pa eto sada mi uze i blagoslov. Potom reče: Nisi li i meni ostavio blagoslov?

37 A Isak odgovori, i reče Isavu: Eto sam ga postavio tebi za gospodara; i svu braću njegovu dadoh mu da mu budu sluge; pšenicom i vinom ukrepih ga; pa šta bih sada tebi učinio, sine?

38 I Isav reče ocu svom: Eda li je samo jedan blagoslov u tebe, oče? Blagoslovi i mene, oče. I stade glasno plakati Isav.

39 A Isak otac njegov odgovarajući reče mu: Evo, stan će ti biti na rodnoj zemlji i rosi nebeskoj ozgo.

40 Ali ćeš živeti od mača svog, i bratu ćeš svom služiti; ali će doći vreme, te ćeš pošto se naplačeš skršiti jaram njegov s vrata svog.

41 I Isav omrze ljuto na Jakova radi blagoslova, kojim ga blagoslovi otac, i govoraše u srcu svom: Blizu su žalosni dani oca mog, tada ću ubiti Jakova brata svog.

42 I kazaše Reveci reči Isava sina njenog starijeg, a ona poslavši dozva Jakova mlađeg sina svog, i reče mu: Gle, Isav brat tvoj teši se time što hoće da te ubije.

43 Nego, sine, poslušaj šta ću ti kazati; ustani i beži k Lavanu bratu mom u Haran.

44 I ostani kod njega neko vreme dokle prođe srdnja brata tvog,

45 Dokle se gnev brata tvog odvrati od tebe, te zaboravi šta si mu učinio; a onda ću ja poslati da te dovedu odande. Zašto bih ostala bez obojice vas u jedan dan?

46 A Isaku reče Reveka: Omrzao mi je život radi ovih Hetejaka. Ako se Jakov oženi Hetejkom, kakvom između kćeri ove zemlje, na šta mi život?

   

From Swedenborg's Works

 

Arcana Coelestia #3542

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3542. And upon the smooth of his neck. That this signifies that disjoining truth should not appear is evident from the predication of “smooth,” or of “smoothness” as being concerning truth (n. 3527); and from the signification of the “neck” as being that which conjoins (concerning which below); here, therefore, because the appearance was upon the smooth of his neck, the signification is that disjoining truth should not appear. How the case herein is can be seen from what was said and shown above (n. 3539), namely, that that good and those truths which flow forth from the understanding, and not at the same time from the will, are not good and not truths, however much they may so appear in the outward form; and if the will is of evil, the good and the truths disjoin instead of conjoining; but if anything of the will is of good, then they do not disjoin, but conjoin, although they are disposed in an inverted order, for by their means the man is being regenerated; and because when thus disposed they serve at first for the regeneration of man, it is said that thus disjoining truth should not appear; but more concerning these things below.

[2] The reason why the “neck” signifies that which conjoins, is that the higher things in man, which are of the head, communicate through the intervening neck with the lower things which are of his body; hence it is that both influx and communication, and consequently conjunction, are signified by this intermediate part; as may be seen still more conclusively from the correspondences of the grand man with the things of the human body, treated of at the ends of the chapters. From this comes a like signification of the “neck” in the Word, as in Isaiah:

His breath as an overflowing stream will divide even unto the neck (Isaiah 30:28); where an “overflowing stream” denotes falsity thus overflowing; “dividing even unto the neck” denotes falsity closing up and thus intercepting the communication and thus the conjunction of higher things with lower ones; which conjunction is precluded and intercepted when spiritual good and truth are not received.

[3] In Habakkuk:

Thou hast smitten the head out of the house of the wicked, laying bare the foundation even unto the neck (Hab. 3:13); where “smiting the head out of the house of the wicked” denotes destroying the principles of falsity; “laying bare the foundation even unto the neck” denotes intercepting the conjunction thereby.

In Jeremiah:

Transgressions knit together are come up upon my neck; he hath overthrown my forces; God hath given me into their hands, I am not able to rise up (Lam. 1:14);

“transgressions knit together ascending upon my neck” denote falsities ascending toward interior or rational things.

[4] Inasmuch as by the “neck” was signified this communication and conjunction, therefore by the bonds of the neck was signified interception, consequently the desolation of truth which comes forth when the spiritual things that continually flow in from the Lord are no longer admitted into the rational of man, and consequently not into his natural. This interception, or desolation, is what is represented in Jeremiah by the command that he should make unto himself bonds and yokes, and should put them upon his neck, and send them to the peoples, and should say that they were to serve Nebuchadnezzar king of Babylon; and that they who did not yield their necks under his yoke should be visited by the sword, the famine, and the pestilence; but that those who bowed down their necks should be left upon the land (Jeremiah 27:2-3, 8, 11). To “put the neck under the yoke of the king of Babylon and serve him,” signifies to be desolated as to truth, and to be vastated as to good (that it is “Babel” which vastates, may be seen above, n. 1327; and that they are vastated lest holy things should be profaned, n. 301-303vvv2, 1327, 1328, 2426, 3398, 3399, 3402); and because when the influx of good and truth is intercepted, what is evil and false is served, therefore also to “put the neck under the yoke” signifies to serve.

[5] Again in the same Prophet:

Thus saith Jehovah, Even so will I break the yoke of Nebuchadnezzar king of Babylon within two years of days from off the neck of all the nations (Jeremiah 28:11);

signifying that they should be delivered from vastation.

In Isaiah:

Shake thyself from the dust; arise, sit thee down, O Jerusalem; open the bonds of thy neck, O captive daughter of Zion (Isaiah 52:2); where “to open the bonds of the neck” signifies to admit and receive good and truth.

In Micah:

Behold against this family do I devise an evil from which ye shall not draw forth your necks, and ye shall not walk erect, for it is an evil time (Micah 2:3).

“Not to draw forth the neck from evil” is not to admit truth; “not to walk erect” is thereby not to look to higher things, that is, to those which are of heaven (n. 248).

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