The Bible

 

Postanak 35

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1 A Bog reče Jakovu: Ustani, idi gore u Vetilj i onde stani; i načini onde žrtvenik Bogu, koji ti se javio kad si bežao od Isava brata svog.

2 I Jakov reče porodici svojoj i svima koji behu s njim: Bacite tuđe bogove što su u vas, i očistite se i preobucite se;

3 Pa da se dignemo i idemo gore u Vetilj, da načinim onde žrtvenik Bogu, koji me čuo u dan nevolje moje i bio sa mnom na putu kojim sam išao.

4 I dadoše Jakovu sve bogove tuđe koji behu u njihovim rukama, i oboce, koje imahu u ušima; i Jakov ih zakopa pod hrastom kod Sihema.

5 Potom otidoše. A strah Božji dođe na gradove koji behu oko njih, te se ne digoše u poteru za sinovima Izrailjevim.

6 I Jakov i sva čeljad što beše s njim dođoše u Luz u zemlji hananskoj, a to je Vetilj.

7 I onde načini žrtvenik, i nazva ono mesto: Bog vetiljski, jer mu se onde javi Bog, kad je bežao od brata svog.

8 Tada umre Devora dojkinja Revečina, i pogreboše je ispod Vetilja pod hrastom, koji nazva Jakov Alon-Vakut.

9 I javi se Bog Jakovu opet, pošto iziđe iz Padan-Arama, i blagoslovi ga,

10 I reče mu Bog: Ime ti je Jakov; ali se odsele nećeš zvati Jakov, nego će ti Ime biti Izrailj. I nadede mu Ime Izrailj.

11 I još mu reče Bog: Ja sam Bog Svemogući; rasti i množi se; narod i mnogi će narodi postati od tebe, i carevi će izaći iz bedara tvojih.

12 I daću ti zemlju koju sam dao Avramu i Isaku, i nakon tebe semenu tvom daću zemlju ovu.

13 Potom otide od njega Bog s mesta gde mu govori.

14 A Jakov metnu spomenik na istom mestu gde mu Bog govori, spomenik od kamena, i pokropi ga kropljenjem, i preli ga uljem.

15 I Jakov prozva mesto gde mu govori Bog Vetilj.

16 I otidoše od Vetilja. A kad im osta još malo puta do Efrate, porodi se Rahilja, i beše joj težak porođaj.

17 I kad se veoma mučaše, reče joj babica: Ne boj se, imaćeš još jednog sina.

18 A kad se rastavljaše s dušom te umiraše, nazva ga Venonija; ali mu otac nadede ime Venijamin.

19 I umre Rahilja, i pogreboše je na putu koji ide u Efratu, a to je Vitlejem.

20 I metnu Jakov spomenik na grob njen. To je spomenik na grobu Rahiljinom do današnjeg dana.

21 Odatle otišavši Izrailj razape šator svoj iza kule migdol-ederske.

22 I kad Izrailj živeše u onoj zemlji, otide Ruvim i leže s Valom inočom oca svog. I to doču Izrailj. A imaše Jakov dvanaest sinova.

23 Sinovi Lijini behu: Ruvim prvenac Jakovljev, i Simeun i Levije i Juda i Isahar i Zavulon;

24 A sinovi Rahiljini: Josif i Venijamin;

25 A sinovi Vale robinje Rahiljine: Dan i Neftalim;

26 A sinovi Zelfe robinje Lijine: Gad i Asir. To su sinovi Jakovljevi, koji mu se rodiše u Padan-Aramu.

27 I Jakov dođe k Isaku ocu svom u Mamriju u Kirijat-Arvu, koje je Hevron, gde Avram i Isak behu došljaci.

28 A Isaku beše sto i osamdeset godina;

29 I onemoćav umre Isak, i bi pribran k rodu svom star i sit života; i pogreboše ga Isav i Jakov sinovi njegovi.

   

From Swedenborg's Works

 

Arcana Coelestia #4555

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4555. 'And the terror of God was on the cities which were round about them, and they did not pursue after the sons of Jacob' means that falsities and evils were unable to come near. This is clear from the meaning of 'the terror of God' as protection, dealt with below; from the meaning of 'the cities which were round about them' as falsities and evils (for in the genuine sense 'cities' are the truths of doctrine and in the contrary sense the falsities of doctrine, 402, 2449, 2943, 3216, 4478, 4492, 4493; but in the present instance 'the cities' is used to mean evils as well as falsities, because their inhabitants must be included too, meaning goods in the genuine sense, and so evils in the contrary sense, 2268, 2451, 2712); and from the meaning of 'not pursuing after them' as being unable to come near.

[2] The truth that 'the terror of God' means protection may be illustrated by things that happen in the next life. There the hells cannot possibly go near heaven, nor evil spirits go near any heavenly community, because the terror of God enters into them. Indeed when evil spirits approach any heavenly community they are suddenly seized by feelings of distress and torment, and those who have been through this experience a number of times do not dare to make such an approach. This not daring to do so is what 'the terror of God' is used to mean in the internal sense. Not that God or the Lord sets out to terrify them. Rather they are terrified because they are under the influence of falsities and evils, and so of things that are the opposite of goods and truths; and it is those actual falsities and evils, when they approach goods and truths, that cause the evil spirits to feel distressed and tormented.

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