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Genesis第31章

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1 Aga ta kuulis Laabani poegade kõnelusi, kes ütlesid: 'Jaakob on ära võtnud kõik, mis oli meie isa päralt. Sellest, mis oli meie isa päralt, on ta enesele soetanud kõik selle rikkuse.'

2 Ja Jaakob nägi Laabani palet, ja vaata, see ei olnud enam ta vastu nagu enne.

3 Siis Issand ütles Jaakobile: 'Mine tagasi oma isade maale ja oma sugulaste seltsi. Mina olen sinuga!'

4 Ja Jaakob läkitas sõna ning käskis kutsuda oma karja juurde väljale Raaheli ja Lea

5 ning ütles neile: 'Ma näen teie isa palgest, et ta ei ole enam mu vastu nagu enne. Aga mu isa Jumal oli mu juures.

6 Te ju teate, et ma olen teeninud teie isa kõigest väest.

7 Kuid teie isa narritas mind ja muutis mu palka kümme korda. Jumal aga ei ole lubanud teda mulle kurja teha.

8 Kui ta ütles nõnda: Tähnilised saagu sinule palgaks, siis kõik lambad ja kitsed poegisid tähnilisi. Ja kui ta ütles nõnda: Vöödilised saagu sinule palgaks, siis kõik loomad poegisid vöödilisi.

9 Nõnda võttis Jumal teie isa karja ja andis mulle.

10 Lammaste ja kitsede innaajal tõstsin ma oma silmad üles ja nägin unes, vaata, et isased, kes kargasid emaseid, olid vöödilised, tähnilised ja laigulised.

11 Ja Jumala ingel ütles mulle unes: Jaakob! Ja ma vastasin: Siin ma olen!

12 Siis ta ütles: Tõsta ometi oma silmad üles ja vaata: kõik isased, kes kargavad emaseid, on vöödilised, tähnilised ja laigulised, sest ma olen näinud kõike, mis Laaban sulle teeb!

13 Mina olen Peeteli Jumal, kus sa võidsid samba, kus sa andsid mulle tõotuse. Võta nüüd kätte, lahku siit maalt ja mine tagasi oma sünnimaale!'

14 Siis Raahel ja Lea vastasid ning ütlesid temale: 'Kas meil ongi enam osa või omandit meie isakojas?

15 Eks ta ole pidanud meid võõraks, kuna ta meid müüs ja ise muidugi ka meie hinna ära sõi!

16 Jah, kõik see rikkus, mille Jumal meie isalt ära võttis, on meie ja meie laste oma. Ja nüüd tee kõik, mis Jumal sulle on öelnud!'

17 Ja Jaakob võttis kätte, tõstis oma lapsed ja naised kaamelite selga

18 ja saatis teele kogu oma karja ja kõik oma varanduse, mis ta oli kogunud, oma karjavaranduse, mis ta Mesopotaamias oli soetanud, et minna oma isa Iisaki juurde Kaananimaale.

19 Aga Laaban oli läinud lambaid niitma. Ja Raahel varastas oma isa teeravikujud.

20 Jaakob kasutas süürlase Laabani teadmatust ega andnud temale märku, et ta põgeneb.

21 Nõnda ta siis põgenes koos kõigega, mis tal oli, võttis kätte ja läks üle jõe ning siirdus Gileadi mäestiku poole.

22 Aga kolmandal päeval anti Laabanile teada, et Jaakob oli põgenenud.

23 Tema võttis siis enesega kaasa oma suguvennad ja ajas teda taga seitse päevateekonda ning jõudis Gileadi mäestikus temale järele.

24 Kuid Jumal tuli süürlase Laabani juurde öösel unes ja ütles temale: 'Hoia, et sa Jaakobile ei ütle head ega halba!'

25 Kui Laaban Jaakobile järele jõudis, oli Jaakob mäestikus telgi üles löönud, ja Laabangi suguvendadega lõi telgi üles Gileadi mäestikku.

26 Ja Laaban ütles Jaakobile: 'Mis sa oled teinud? Sa kasutasid mu teadmatust ja viisid ära mu tütred, nagu oleksid nad olnud mõõga abil vangistatud.

27 Miks sa põgenesid salaja ja vargsel viisil ega teatanud mulle, et oleksin saanud sind rõõmsasti ära saata laulude, trummi ja kandlega?

28 Sa ei lasknud mind suudelda oma poegi ja tütreid! Sa oled nüüd talitanud mõistmatult.

29 Mul oleks meelevald teha teile kurja. Aga teie isa Jumal rääkis minuga eile öösel, öeldes: Hoia, et sa Jaakobile ei ütle head ega halba!

30 Nüüd oled sa küll läinud oma teed, sellepärast et sa igatsesid nii väga oma isakoja järele. Aga mispärast sa varastasid mu jumalad?'

31 Ja Jaakob vastas ning ütles Laabanile: 'Sellepärast et ma kartsin. Sest ma mõtlesin, et sa röövid minult oma tütred.

32 See, kelle juurest sa leiad oma jumalad, ärgu jäägu elama! Meie suguvendade ees otsi läbi, mis mul kaasas on, ja võta ära, mis on sinu!' Aga Jaakob ei teadnud, et Raahel oli need varastanud.

33 Ja Laaban läks Jaakobi telki ja Lea telki ja mõlema teenija telki, aga ei leidnud midagi; ja Lea telgist välja tulnud, läks ta Raaheli telki.

34 Kuid Raahel oli võtnud teeravid ja oli pannud need kaameli sadula tasku ning istus ise nende peal. Ja Laaban kompas läbi kogu telgi, aga ei leidnud midagi.

35 Ja Raahel ütles oma isale: 'Ärgu süttigu viha mu isanda silmis, et ma ei saa su ees üles tõusta, sest mul on naiste asjad!' Nõnda ta otsis läbi, aga teeraveid ta ei leidnud.

36 Siis Jaakob vihastus ja riidles Laabaniga. Ja Jaakob kostis ning ütles Laabanile: 'Milles seisneb mu üleastumine? Mis on mu patt, et oled mind nii tulisi jalu taga ajanud?

37 Kuna sa oled läbi otsinud kogu mu kraami, siis missuguse oma koja riista oled sa leidnud? Pane siia minu suguvendade ja oma suguvendade ette, et nad võiksid õigust mõista meie mõlema vahel!

38 Ma olin sinu juures kakskümmend aastat. Su lambad ja kitsed ei heitnud loodet ja jäärasid su karjast ma ei söönud.

39 Murtut ma sulle ei toonud, ma pidin selle hüvitama. Sa nõudsid minult niihästi päeval kui öösel varastatut.

40 Päeval piinas mind palavus ja öösel külm, ja uni põgenes mu silmist.

41 Nüüd ma olen olnud su kojas kakskümmend aastat. Neliteist aastat ma teenisin sind su kahe tütre pärast ja kuus aastat lammaste ja kitsede pärast, ja sa muutsid mu palka kümme korda.

42 Kui minuga ei oleks olnud mu isa Jumal, Aabrahami Jumal, Iisaki Kartus, siis oleksid sa mind nüüd tühje käsi ära saatnud. Jumal on näinud mu häda ja mu kätevaeva ja on eile öösel teinud otsuse.'

43 Siis Laaban kostis ja ütles Jaakobile: 'Tütred on minu Tütred ja pojad on minu pojad ja kari on minu kari, ja kõik, mis sa näed, on minu! Aga mida ma saaksin praegu teha oma tütarde heaks või nende poegade heaks, keda nad on ilmale toonud?

44 Aga tule nüüd, tehkem leping, mina ja sina, ja see olgu tunnistajaks minu ja sinu vahel!'

45 Siis Jaakob võttis ühe kivi ja pani sambaks püsti.

46 Ja Jaakob ütles oma suguvendadele: 'Korjake kive!' Ja need võtsid kive ning kuhjasid kivikangru; ja nad sõid seal kivikangru peal.

47 Ja Laaban pani sellele nimeks Jegar-Sahaduuta; Jaakob aga nimetas selle Galeediks.

48 Ja Laaban ütles: 'See kivikangur olgu täna tunnistajaks minu ja sinu vahel!' Seepärast ta pani sellele nimeks Galeed

49 ja Mispa, sest ta ütles: 'Issand valvab minu ja sinu vahel, kui me teineteist enam ei näe.

50 Kui sa kohtled mu tütreid halvasti või võtad mu tütarde kõrvale teisi naisi, ilma et ükski inimene oleks meie juures, vaata, siis on Jumal ometi tunnistajaks minu ja sinu vahel.'

51 Siis ütles Laaban Jaakobile: 'Vaata, see kivikangur, ja vaata, see sammas, mille ma püstitasin enese ja sinu vahele, -

52 see kivikangur olgu tunnistajaks, samuti olgu see sammas tunnistajaks, et mina ei tohi tulla sellest kivikangrust mööda sinu juurde ja et sina ei tohi tulla sellest kivikangrust ja sambast mööda minu juurde kurja tegema!

53 Aabrahami Jumal ja Naahori Jumal, nende vanemate Jumal, see mõistku kohut meie vahel!' Ja Jaakob vandus oma isa Iisaki Kartuse juures.

54 Ja Jaakob ohverdas mäe peal tapaohvri ning kutsus oma suguvennad leiba võtma. Ja nad võtsid leiba ning jäid ööseks mäele.

   

来自斯威登堡的著作

 

Arcana Coelestia#4180

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4180. 'Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me' means but for the Divine and the Divine Human. This is clear from the meaning of 'the God of my father' when used in reference to the Lord, as the Divine as regards Good - 'Father' meaning Divine Good, and 'Son' Divine Truth, see 2803, 3704, in this case the Divine Good of each Essence; from the meaning of 'the God of Abraham' as the Divine itself which is called the Divine Essence - 'Abraham' representing the Lord as regards the Divine itself, 2011, 3439; and from the meaning of 'the Dread of Isaac' as the Divine Human. The expression 'the Dread' is used because it is Divine Truth that is meant by it. For among people who are not governed by good Divine Truth holds fear, dread, and terror within it, unlike Divine Good which does not strike fear into anyone. The same expression and meaning occur later on in this chapter,

Jacob swore by the Dread of Isaac his father. Verse 53.

Because he had been separated from Jacob by now, that is, because intermediate good had been separated from Divine good, Laban's state was such that he wished to do harm, as is evident from the things that are mentioned regarding Laban. It is because his state was such that the expression 'the Dread of Isaac' is used. Anyone can see that 'the Dread of Isaac' means the God of Isaac, and also that Laban's state was such. For 'Isaac' represents the Lord's Divine Human, in particular as regards the Divine Rational, see 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210, 3704.

[2] As regards what is said above, that Divine Truth coming from the Lord, unlike Divine Good, holds dread within it so far as those not governed by good are concerned, the position is this: The holiness which radiates from the Lord has Divine Good and Divine Truth within it. These go forth from the Lord unceasingly and are the source of the light which shines in the heavens and the source of the light which shines in human minds. Consequently they are the source of wisdom and intelligence, for these are present within that light. But the way in which anyone is affected by that light, or wisdom and intelligence, depends on how he receives it. Those who are governed by evil do not receive Divine Good since they possess no love or charity, for everything good is a manifestation of love and charity. But Divine Truth is able to be received even by the evil, though only by their external man, not by their internal.

[3] It is like the warmth and light which come from the sun. Spiritual warmth is love, and so good, whereas spiritual light is faith, and so truth. When warmth from the sun is being received, trees and flowers grow, producing leaves and blossom and fruit, or seeds. This occurs in spring and summer-time. But when warmth from the sun is not received, only light, nothing grows. All vegetation then becomes inactive, as it does in autumn and winter-time. The same also applies to spiritual warmth and spiritual light which come from the Lord. If a person is spring-like or summer-like he receives the good which flows from love and charity and produces fruit; but if he is autumn-like or winter-like he does not receive that good and therefore does not produce any fruit. Yet he is still able to receive light, that is, he is able to know things that are matters of faith or truth. The effect of the light of winter is similar to that of summer, in that it too produces colourful and beautiful sights and enables them to be seen. But it is different in that it does not penetrate beneath the surface because it has no warmth in it, and as a consequence nothing can grow.

[4] The reception of light alone therefore and not of good is as when objects do not receive any warmth. Merely the outward form and the beauty of that form is received from the light, so that they are cold within; and when they are cold within they are all inactive, looking so to speak like something wrinkled with its hairs standing on end when the light meets it. And these are the conditions which produce fear, dread, and terror in living creatures. This comparison enables one to comprehend to some extent the nature of the fear, dread, and terror experienced by the evil. That is to say, such feelings are not the product of Divine Good but of Divine Truth; and they occur when people do not receive Divine Good yet do receive Divine Truth. The comparison also enables one to comprehend that Divine Truth devoid of Good cannot penetrate beneath the surface but stays in the outermost parts, that is, in the external man, and mainly in the area of sensory awareness belonging to the external man. More than this it enables one to comprehend that a person may sometimes look beautiful in outward form and yet in inward form be detestable. From all this one may also see the nature of the faith with very many - faith which, they say, saves without good works, that is, without goodwill and good actions.

[5] It being the Divine Human, and not the Divine itself, from which Divine Truth proceeds, it is the Divine Human therefore which is meant here by 'the Dread of Isaac'. For as has been stated, it is Divine Truth which strikes fear into someone, not Divine Good. That it is the Lord's Divine Human, and not the Divine itself, from which Divine Truth proceeds is an arcanum that has not been disclosed up to now. The implications of the arcanum are as follows: Before the Lord came into the world the Divine itself flowed into the whole of heaven; and because heaven at that time consisted for the most part of those who were celestial, that is, who were governed by the good of love, that influx of God's Almighty power furnished the light which shone in the heavens, and with that light wisdom and intelligence. But when the human race departed from the good of love and charity it was no longer possible for that light to be provided by way of heaven, nor consequently for the wisdom and intelligence to come through to the human race. For this reason, so that the human race might be saved, the Lord out of necessity came into the world and made Divine the Human within Himself in order that as to that Divine Human He might become Divine Light, and in so doing might bring light to the whole of heaven and to the whole world. He had been from eternity Light itself, for the Divine itself passing through the heavens was the source of that Light. And it was the Divine itself which took on the Human and made this Human Divine; and once that Human had been made Divine He was then able to bring light not only to the celestial heaven itself but also to the spiritual heaven, and to the human race too, which received and receives Divine Truth within good, that is, within love to Him and within charity towards the neighbour, as is evident in John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

[6] The things that have now been stated make clear the meaning of the following in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the Light of men. He was the true Light that enlightens every man coming into the world. John 1:1-4, 9.

Here 'the Word' means Divine Truth. Yet as to both Essences the Lord is Divine Good, whereas Divine Truth is that which proceeds from Him, see 3704. For Divine Good cannot be received by any man, nor even by any angel, but only by the Lord's Divine Human, which is what the following words in John are used to mean,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

Man is however able to receive Divine Truth, though only in a form possible for it to exist with the recipient. And within that Truth, Divine Good is able to dwell, but in differing ways according to the kind of reception it is given.

[7] Such are the arcana which come to mind among the angels when man reads the words 'Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me'. It shows how heavenly in content the Word is, and every detail of it, although nothing of that content is visible in the sense of the letter. It also shows how superior angelic wisdom is to human wisdom, and that angels are aware of the deepest arcana while man does not even know that the Word contains any arcanum at all. Those which have been mentioned are only a very few, for within these arcana angels see and perceive countless details. Indeed, compared with those few arcana an infinity of details are seen by angels which cannot possibly be made known here because human language is inadequate to express what they are. Nor is the human mind capable of receiving them.

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