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Genezo 27

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1 Kiam Isaak maljunigxis kaj la vidado de liaj okuloj malakrigxis, li vokis Esavon, sian pli maljunan filon, kaj diris al li: Mia filo! Kaj tiu diris al li: Jen mi estas.

2 Kaj li diris: Jen mi maljunigxis; mi ne scias, kiam mi mortos;

3 prenu do nun viajn armilojn, vian sagujon kaj vian pafarkon, kaj iru sur la kampon kaj cxasu por mi cxasajxon;

4 kaj faru por mi bongustan mangxajxon, kian mi amas, kaj alportu al mi, kaj mi gxin mangxos, por ke mia animo vin benu, antaux ol mi mortos.

5 Sed Rebeka auxdis, kiam Isaak parolis al sia filo Esav. Kaj Esav iris sur la kampon, por cxasi cxasajxon kaj alporti.

6 Kaj Rebeka diris al sia filo Jakob jene: Mi auxdis, ke via patro diris al via frato Esav jene:

7 Alportu al mi cxasajxon kaj faru por mi bongustan mangxajxon, kaj mi mangxos, kaj mi benos vin antaux la Eternulo antaux mia morto.

8 Kaj nun, mia filo, auxskultu mian vocxon, kion mi ordonas al vi:

9 iru al la brutaro kaj alportu al mi de tie du bonajn kapridojn, kaj mi faros el ili bongustan mangxajxon por via patro, kian li amas;

10 kaj vi alportos al via patro, kaj li mangxos, por ke li benu vin antaux sia morto.

11 Kaj Jakob diris al sia patrino Rebeka: Mia frato Esav estas ja homo harkovrita, kaj mi estas homo glata;

12 eble mia patro min palpos, tiam mi estos en liaj okuloj kiel trompanto, kaj mi venigos sur min malbenon, sed ne benon.

13 Kaj lia patrino diris al li: Sur mi estu tiu malbeno, mia filo; nur auxskultu mian vocxon kaj iru, alportu al mi.

14 Kaj li iris kaj prenis kaj alportis al sia patrino, kaj lia patrino faris bongustan mangxajxon, kian amis lia patro.

15 Kaj Rebeka prenis la luksajn vestojn de sia pli maljuna filo Esav, kiujn sxi havis cxe si en la domo, kaj sxi vestis sian pli junan filon Jakob;

16 kaj per la feloj de la kapridoj sxi vestis liajn manojn kaj la glatajxon de lia kolo.

17 Kaj sxi donis la bongustan mangxajxon kaj la panon, kiujn sxi pretigis, en la manon de sia filo Jakob.

18 Kaj li venis al sia patro, kaj diris: Mia patro! Kaj tiu diris: Jen mi estas; kiu vi estas, mia filo?

19 Kaj Jakob diris al sia patro: Mi estas Esav, via unuenaskito; mi faris, kiel vi diris al mi; volu levigxi, sidigxu, kaj mangxu mian cxasajxon, por ke via animo min benu.

20 Kaj Isaak diris al sia filo: Kiamaniere vi tiel rapide trovis, mia filo? Kaj tiu diris: CXar la Eternulo, via Dio, sendis al mi renkonte.

21 Kaj Isaak diris al Jakob: Alproksimigxu, kaj mi vin palpos, mia filo, cxu tio estas vi, mia filo Esav, aux ne.

22 Kaj Jakob alproksimigxis al sia patro Isaak, kaj tiu lin palpis, kaj diris: La vocxo estas vocxo de Jakob, sed la manoj estas manoj de Esav.

23 Kaj li ne rekonis lin, cxar liaj manoj estis kiel la manoj de lia frato Esav, harkovritaj; kaj li benis lin.

24 Kaj li diris: CXu tio estas vi, mia filo Esav? Kaj tiu diris: Mi.

25 Kaj li diris: Alsxovu al mi, kaj mi mangxos la cxasajxon de mia filo, por ke mia animo vin benu. Kaj li alsxovis al li, kaj tiu mangxis; kaj li alportis al li vinon, kaj tiu trinkis.

26 Kaj lia patro Isaak diris al li: Alproksimigxu kaj kisu min, mia filo.

27 Kaj li alproksimigxis kaj kisis lin, kaj tiu flaris la odoron de liaj vestoj, kaj li benis lin, kaj diris: Vidu, la odoro de mia filo Estas kiel la odoro de kampo, kiun la Eternulo benis;

28 Dio donu al vi roson cxielan Kaj grason de la tero Kaj multe da greno kaj mosto.

29 Popoloj vin servu, Kaj gentoj klinigxu antaux vi; Estu sinjoro super viaj fratoj, Kaj klinigxu antaux vi la filoj de via patrino; Viaj malbenantoj estu malbenataj, Kaj viaj benantoj estu benataj.

30 Kaj kiam Isaak finis beni Jakobon kaj apenaux Jakob eliris de antaux sia patro Isaak, lia frato Esav venis de sia cxasado.

31 Kaj ankaux li faris bongustan mangxajxon kaj alportis al sia patro, kaj diris al sia patro: Levigxu, mia patro, kaj mangxu la cxasajxon de via filo, por ke via animo min benu.

32 Kaj lia patro Isaak diris al li: Kiu vi estas? Kaj li diris: Mi estas via unuenaskita filo Esav.

33 Tiam Isaak ektremis per tre granda tremo, kaj diris: Kiu do estas tiu, kiu cxasis cxasajxon kaj alportis al mi, kaj mi mangxis de cxio, antaux ol vi venis, kaj mi benis lin? kaj li restos ja benita!

34 Kiam Esav auxdis la vortojn de sia patro, li ekkriis per tre granda kaj maldolcxa krio, kaj diris al sia patro: Benu ankaux min, ho mia patro!

35 Kaj tiu diris: Via frato venis kun ruzo kaj prenis vian benon.

36 Kaj li diris: GXuste do lia nomo estas Jakob, cxar li submetis al mi la piedon jam du fojojn; mian unuenaskitecon li prenis, kaj jen li nun prenis mian benon! Kaj li diris: CXu vi ne rezervis por mi benon?

37 Kaj Isaak respondis kaj diris al Esav: Jen mi faris lin sinjoro super vi, kaj cxiujn liajn fratojn mi donis al li kiel servantojn, kaj grenon kaj moston mi havigis al li; kion do mi faros por vi, mia filo?

38 Kaj Esav diris al sia patro: CXu gxi estas la sola beno, kiun vi havas? benu ankaux min, ho mia patro! Kaj Esav ekploris per lauxta vocxo.

39 Kaj lia patro Isaak respondis kaj diris al li: Jen la graso de la tero estu en via loko de logxado Kaj la cxiela roso de supre;

40 Kaj per via glavo vi vivos, kaj vian fraton vi servos; Sed kiam vi kontrauxbatalos, Vi dejxetos lian jugon de via kolo.

41 Kaj Esav ekmalamis Jakobon pro la beno, per kiu benis lin lia patro; kaj Esav diris en sia koro: Baldaux venos la tagoj de funebro pro mia patro, tiam mi mortigos mian fraton Jakob.

42 Kaj oni raportis al Rebeka la vortojn de sxia pli maljuna filo Esav; tiam sxi sendis kaj vokis sian pli junan filon Jakob, kaj diris al li: Jen via frato Esav minacas mortigi vin;

43 tial nun, mia filo, auxskultu mian vocxon; kaj levigxu, forkuru al mia frato Laban en HXaran;

44 kaj logxu cxe li kelkan tempon, gxis kvietigxos la furiozo de via frato;

45 gxis la kolero de via frato deturnigxos de vi, kaj li forgesos, kion vi faris al li. Tiam mi sendos kaj prenos vin de tie. Kial mi perdu vin ambaux en unu tago?

46 Kaj Rebeka diris al Isaak: Tedis al mi la vivo pro la HXetidinoj; se Jakob prenos edzinon el cxi tiuj HXetidinoj, el la filinoj de la lando, tiam por kio mi vivu?

   

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Arcana Coelestia # 3519

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3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of “kids of the she-goats,” as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That “kids of the she-goats” signify the truths of good, may be seen from those passages of the Word where “kids” and “she-goats” are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a “lamb,” another by a “kid,” another by a “sheep,” by a “she-goat,” a “ram,” a “he-goat,” a “bullock,” an “ox;” another also by a “horse” and by a “camel;” another likewise by birds; and also another by the beasts of the sea, as by “whales” and “fishes.” There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by “kids” and “she-goats” may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female “lambs” signified the innocence of the internal or rational man, and that “kids” and “she-goats” signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by “kids” and “she-goats” is evident from the following passages in the Word.

In Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep 1 together; and a little child shall lead them (Isaiah 11:6); where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The “lamb” and the “kid” denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exodus 12:5, 7, 13). The “firstborn of Egypt” denotes the good of love and charity extinct (n. 3325); “lambs” and “kids” are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23.

[7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Genesis 38:17, 20, 23). That a “kid” and a “she-goat” signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Leviticus 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:

The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19; 34:26); where by the “first-fruits of the ground, which they were to bring into the house of Jehovah,” is signified the state of innocence which is in infancy; and by “not seething a kid in its mother’s milk,” that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together.

[8] Because as before said “kids” and “she-goats” signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the “wool of she-goats” is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the “curtains” of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the “two good kids of the she-goats” concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.

Фусноте:

1. The Hebrew for “sheep” (ovis) here is meri, which in the A. V. is rendered “fatling” three times, “fat cattle” twice, “fat beast” once, “fed beast” once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in n. 10132; True Christian Religion789; Apocalypse Explained514, 780, 781; pingue pecus in n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have “sheep.”

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

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Arcana Coelestia # 2180

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2180. And took a son of an ox tender and good. That this signifies the celestial natural which the rational associated to itself, in order that it might conjoin itself with the perception from the Divine, is evident from the signification in the Word of a “bullock” or “son of an ox,” as being natural good. And as the Lord’s rational is treated of, it is called “tender” from the celestial-spiritual, or the truth of good; and “good” from the celestial itself, or good itself. In the genuine rational there is the affection of truth and the affection of good; but its chief thing [primarium] is the affection of truth (as before shown, n. 2072). Hence it is first called “tender,” and yet is called both “tender and good,” according to the usual practice in the Word, to indicate the marriage of good and truth (spoken of above, n. 2173).

[2] That a “bullock,” or “son of an ox,” signifies the celestial natural, or what is the same, natural good, is especially evident from the sacrifices, which were the principal representatives of worship in the Hebrew Church, and afterwards in the Jewish. Their sacrifices were made either from the herd or from the flock, thus from animals of various kinds that were clean, such as oxen, bullocks, he-goats, sheep, rams, she-goats, kids, and lambs; besides turtledoves and young pigeons, all of which animals signified internal things of worship, that is, things celestial and spiritual (n. 2165, 2177); the animals taken from the herd signifying celestial natural things, and those from the flock celestial rational things; and as both the natural and the rational things are more and more interior, and are various, therefore so many kinds and species of those animals were made use of in the sacrifices; as is also evident from its being prescribed what animals should be offered-in the burnt-offerings; in the sacrifices of various kinds, as in those that were daily, those of the Sabbaths and festivals, those that were voluntary, those for thanksgiving and vows, those expiatory of guilt and sin, those of purifying and cleansing, and those of inauguration-and also from their being expressly named, and how many of them should be used in each kind of sacrifice; which would never have been done unless each had signified some special thing. This is very evident from those passages where the sacrifices are treated of (as Exodus 29; Leviticus 1, 3, 4, 9, 16, 23; Numbers 7, 8, 15, 29). But this is not the place to set forth what each one signified. The case is similar in the Prophets where these animals are named, and from them it is evident that “bullocks” signified celestial natural things.

[3] That no other than heavenly things were signified, is also evident from the cherubs seen by Ezekiel, and from the animals before the throne seen by John. Concerning the cherubs the Prophet says:

The likeness of their faces was the face of a man, and they four had the face of a lion on the right side, and they four had the face of an ox on the left side, and they four had the face of an eagle (Ezekiel 1:10).

Concerning the four animals before the throne John says:

Around the throne were four animals; the first animal was like a lion, the second animal like a young bullock, the third animal had a face like a man, the fourth animal was like a flying eagle; saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come (Revelation 4:6-8).

Everyone can see that holy things were represented by the cherubs and by these animals, and also by the oxen and young bullocks in the sacrifices. In like manner in the prophecy of Moses concerning Joseph:

Let it come upon the head of Joseph, and upon the crown of the head of him that was a Nazirite from his brethren. The firstling of his ox, honor is his; and his horns are the horns of the unicorn, with them he shall push the peoples together, to the ends of the earth (Deuteronomy 33:16-17).

None can understand these things unless it is known what an ox, a unicorn, horns, and other things signify in the internal sense.

[4] As regards sacrifices in general, they were indeed enjoined through Moses on the people of Israel, but the Most Ancient Church, that existed before the flood, knew nothing whatever about sacrifices; nor did it even come into their minds to worship the Lord by slaughtering animals. The Ancient Church, that existed after the flood, was likewise unacquainted with sacrifices. This church was indeed in representatives, but not in sacrifices. In fact sacrifices were first instituted in the following church, which was called the Hebrew Church, and from this spread to the nations, and from the same source they came to Abraham, Isaac, and Jacob, and thus to the descendants of Jacob. That the nations were in a worship of sacrifices, was shown above (n. 1343); and that so were Jacob’s posterity before they went out of Egypt, thus before sacrifices were commanded by Moses upon Mount Sinai, is evident from what is said in Exodus 5:3; 10:25, 27; 18:12; 24:4-5; and especially from their idolatrous worship before the golden calf.

[5] Thus described in Moses:

Aaron built an altar before the calf, and Aaron made proclamation and said, Tomorrow is the feast of Jehovah. And they rose up early on the morrow, and offered burnt-offerings and brought peace-offerings; and the people sat down to eat, and to drink, and rose up to play (Exodus 32:5-6).

This was done while Moses was upon Mount Sinai, and thus before the command concerning the altar and the sacrifices came to them. The command came on this account-that the worship of sacrifices had become idolatrous with them, as it had with the gentiles, and from this worship they could not be withdrawn, because they regarded it as the chief holy thing. For what has once been implanted from infancy as holy, especially if by fathers, and thus inrooted, the Lord never breaks, but bends, unless it is contrary to order itself. This is the reason why it was directed that sacrifices should be instituted in the way described in the books of Moses.

[6] That sacrifices were by no means acceptable to Jehovah, thus were merely permitted and tolerated for the reason just stated, is very evident in the Prophets, as we read in Jeremiah:

Thus saith Jehovah Zebaoth the God of Israel, Add your burnt-offerings to your sacrifices, and eat flesh. I spoke not unto your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning burnt-offering and sacrifice; but this word I commanded them, saying, Obey My voice, and I will be your God (Jeremiah 7:21-23).

In David:

O Jehovah, sacrifice and offering Thou hast not willed, burnt-offering and sin-offering Thou hast not required. I have desired to do Thy will, O my God (Psalms 40:6, 8).

In the same:

Thou delightest not in sacrifice, that I should give it; burnt-offering Thou dost not accept. The sacrifices of God are a broken 1 spirit (Psalms 51:16-17).

In the same:

I will take no bullock out of thy house, nor he-goats out of thy folds; sacrifice to God confession (Psalms 50:9, 13-14; 107:21-22; 116:17; Deuteronomy 23:19).

In Hosea:

I will have mercy, and not sacrifice, and the knowledge of God more than burnt-offerings (Hos. 6:6).

Samuel said to Saul:

Hath Jehovah pleasure in burnt-offerings and sacrifices? Behold, to obey is better than sacrifice, to hearken than the fat of rams (1 Samuel 15:22).

In Micah:

Wherewith shall I come before Jehovah, and bow myself to the high God? Shall I come before Him with burnt-offerings, with calves of a year old? Will Jehovah be pleased with thousands of rams, with ten thousands of rivers of oil? He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do judgment, and to love mercy, and to humble thyself in walking with thy God (Micah 6:6-8).

[7] From all this it is now evident that sacrifices were not commanded, but permitted; also that nothing else was regarded in the sacrifices than what is internal; and that it was the internal, not the external, that was acceptable. On this account also, the Lord abrogated them, as was likewise foretold by Daniel in these words:

In the midst of the week shall He cause the sacrifice and the oblation to cease (Daniel 9:27),

where the Lord’s advent is treated of. (See what is said concerning sacrifices in volume 1, n. 922-923, 1128, 1823.) As regards the “son of an ox” which Abraham “made” or prepared for the three men, the case is the same as with that animal in the sacrifices. That it had a like signification is evident also from his telling Sarah to take three measures of fine flour. Concerning the fine flour to a bullock, we read in Moses:

When ye be come into the land; when thou shalt make a son of an ox a burnt-offering or a sacrifice, in pronouncing publicly a vow, or peace-offerings unto Jehovah, thou shalt offer upon the son of an ox a meat offering of three tenths of fine flour, mingled with oil (Numbers 15:8-9), where it is in like manner “three,” here “three tenths,” and above, “three measures;” but to a ram there were to be only two tenths, and to a lamb one tenth (Numbers 15:4-6).

Фусноте:

1. Contritus; but infractus n. 9818.

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