The Bible

 

Postanak 27

Study

   

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 #3607

Study this Passage

  
/ 10837  
  

3607. The days of mourning for my father draw near, and I will kill Jacob my brother. That this signifies the inversion and privation of the self-derived life of truth, is evident from the signification of “days of mourning,” as being the inversion of the state; and from the signification of “killing Jacob his brother,” as being to deprive truth of self-derived life. The case herein is similar to what was just now said concerning the signification of “hatred” in the internal sense, namely, that it is not hatred; and the same may be seen from what is continually taking place in the other life, where all the good that flows down from heaven to those who are in evil is turned into evil, and with the infernals into the opposite; in like manner truth into falsity (see n. 2123); and therefore on the other hand the evil and falsity that is with such spirits is in heaven good and truth; and in order that it may become good there are spirits in the way who reject the ideas of evil and falsity, so that the idea of good and truth may be presented (concerning which rejection see above, n. 1393, 1875). And moreover when that which is evil and false approaches those who are in good and truth, it does not appear as evil and falsity, but under another form in accordance with the nature and state of their goodness.

[2] From this it is evident that in the internal sense to “kill Jacob the brother” is not to kill, but is a privation of that life which is not compatible with truth; for truth has no life of itself, but from good, inasmuch as truth is only a vessel recipient of good (see n. 1496, 1832, 1900, 2063, 2261, 2269, 2697, 3049, 3068, 3128, 3146, 3318, 3387); and that in good there is life, but not in truth, except that which is from good (see n. 1589, and frequently elsewhere). Wherefore the privation of the self-derived life of truth is not the extinction of truth, but its vivification; for when truth appears to itself to have life from itself, then it has no life, except such life as in itself is not life; but when it is deprived of this, it is then gifted with real life, namely, through good from the Lord, who is life itself.

[3] This plainly appears from those who are in the other life. With such as are in truth alone, the ideas appear closed, so that those things which are of heaven cannot flow in, except only in a manner so general that the influx is scarcely known to be from heaven; whereas with such as are at the same time in good, their ideas appear open, so that the things which are of heaven flow in as into a heaven in miniature, or as into an image of themselves; for they flow in by means of the good that is in them through truths (see n. 1869, 2425). That truth is deprived of self-derived life when good begins to be in the prior place, or to have the dominion, may be seen from what has been said and shown above concerning the apparent priority of truth at first, and concerning the subsequent priority of good; this privation of the self-derived life of truth is what is here signified. The reason why these things are called the “mourning for a father,” is that days of mourning signify inversion of state, which inversion of state was signified above by the exceeding great shuddering with which Isaac shuddered (verse 33, n. 3593), and by the great and exceeding bitter cry with which Esau cried out (verse 34, n. 3597).

  
/ 10837  
  

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