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Genesis 25

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1 And Abraham took another wife named Keturah.

2 She became the mother of Zimran and Jokshan and Medan and Midian and Ishbak and Shuah.

3 And Jokshan became the father of Sheba and Dedan. And from Dedan came the Asshurim and Letushim and Leummim.

4 And from Midian came Ephah and Epher and Hanoch and Abida and Eldaah. All these were the offspring of Keturah.

5 Now Abraham gave all his property to Isaac;

6 But to the sons of his other women he gave offerings, and sent them away, while he was still living, into the east country.

7 Now the years of Abraham's life were a hundred and seventy-five.

8 And Abraham came to his death, an old man, full of years; and he was put to rest with his people.

9 And Isaac and Ishmael, his sons, put him to rest in the hollow rock of Machpelah, in the field of Ephron, the son of Zohar the Hittite, near Mamre;

10 The same field which Abraham got from the children of Heth: there Abraham was put to rest with Sarah, his wife.

11 Now after the death of Abraham, the blessing of God was with Isaac, his son.

12 Now these are the generations of Ishmael, the son of Abraham, whose mother was Hagar the Egyptian, the servant of Sarah:

13 These are the names of the sons of Ishmael by their generations: Ishmael's first son was Nebaioth; then Kedar and Adbeel and Mibsam

14 And Mishma and Dumah and Massa,

15 Hadad and Tema, Jetur, Naphish, and Kedemah:

16 These are the sons of Ishmael, and these are their names in their towns and their tent-circles; twelve chiefs with their peoples.

17 And the years of Ishmael's life were a hundred and thirty-seven: and he came to his end, and was put to rest with his people.

18 And their country was from Havilah to Shur which is east of Egypt: they took their place to the east of all their brothers.

19 Now these are the generations of Abraham's son Isaac:

20 Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramaean of Paddan-aram, and the sister of Laban the Aramaean, to be his wife.

21 Isaac made prayer to the Lord for his wife because she had no children; and the Lord gave ear to his prayer, and Rebekah became with child.

22 And the children were fighting together inside her, and she said, If it is to be so, why am I like this? So she went to put her question to the Lord.

23 And the Lord said to her, Two nations are in your body, and Two peoples will come to birth from you: the one will be stronger than the other, and the older will be the servant of the younger.

24 And when the time came for her to give birth, there were two children in her body.

25 And the first came out red from head to foot like a robe of hair, and they gave him the name of Esau.

26 And after him, his brother came out, gripping Esau's foot; and he was named Jacob: Isaac was sixty years old when she gave birth to them.

27 And the boys came to full growth; and Esau became a man of the open country, an expert bowman; but Jacob was a quiet man, living in tents.

28 Now Isaac's love was for Esau, because Esau's meat was greatly to his taste: but Rebekah had more love for Jacob.

29 And one day Jacob was cooking some soup when Esau came in from the fields in great need of food;

30 And Esau said to Jacob, Give me a full meal of that red soup, for I am overcome with need for food: for this reason he was named Edom.

31 And Jacob said, First of all give me your birthright.

32 And Esau said, Truly, I am at the point of death: what profit is the birthright to me?

33 And Jacob said, First of all give me your oath; and he gave him his oath, handing over his birthright to Jacob.

34 Then Jacob gave him bread and soup; and he took food and drink and went away, caring little for his birthright.

   

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Arcana Coelestia # 3161

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3161. 'Behold, Rebekah is before you; take her and go, and let her be your master's son's wife, as Jehovah has spoken' means consent inspired from the Lord. This too could be shown by an explanation of all the individual words, the general import of these in the internal sense being the meaning that has just been stated. The implications are as follows: When the Lord lived in the world He made the Human within Himself Divine by His own power, the human with everyone having its beginnings in the inmost part of the rational, 2106, 2194. This verse describes how He made it Divine, that is to say, already so as of good and of truth. The good there came from His essential Divinity, that is, from Jehovah the Father from whom He had been conceived; but the truth there had to be acquired by the ordinary way, as with every other human being.

[2] It is well known that nobody is born rational but merely into the ability to become so, and that he becomes rational by means of factual knowledge, that is to say, by means of cognitions which divide up into many genera and species, the first of which are the means leading on to those next to them, and so on in order to the last of all which are cognitions of the spiritual things of the Lord's kingdom and are called matters of doctrine. These latter cognitions are learned in part from the doctrine of faith, in part directly from the Word, and in part therefore by a person's own efforts, as is also well known. As long as these matters of doctrine remain solely in the memory they are merely factual truths and have not as yet been made over to the individual as his own. They first become made over to him when he starts to love them for the sake of life, and more so when he applies them to life. When this happens truths are raised up from the natural memory into the rational part of the mind and are there joined to good. And when they have been joined they are no longer matters of knowledge but of life, for in that case a person is no longer learning from truths how to live but actually living by them. In this way truths come to be his own and become matters of the will. He accordingly enters the heavenly marriage, for the heavenly marriage consists in good and truth joined together in the rational. With men these things are accomplished by the Lord.

[3] But in Himself the Lord did this by Himself, unaided. From the Divine itself He not only begot the Rational as regards Good, but also through this the Natural as regards Truth, which He joined to Good. For it is good that chooses truth for itself and also gives form to it, for good acknowledges nothing else as truth but that which is compatible with it. Thus Divine good that was the Lord's moulded Truth for itself. Nor did it acknowledge as Truth anything else than that which would be compatible with Divine Good, that is, which would be Divine of Itself. Thus He achieved every single thing by His own power. These are the things that are meant by 'acknowledgement that it was the Lord's alone' and by 'consent inspired from the Lord'.

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

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Arcana Coelestia # 2193

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2193. That 'I will certainly return to you about this time next year' means the joining together of the Divine with the Human is clear from the fact that Jehovah's coming to Abraham represented the Divine Perception which the Lord prepared Himself to receive, and so represented a joining together, as shown above. Thus the promise that He would certainly return to him has a similar meaning, namely the joining together of the Divine with the Human. 'At this time of life' is at the same time in the following year.

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