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synty 25

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1 Ja Abraham taas otti emännän nimeltä Ketura.

2 Hän synnytti hänelle Simran ja Joksan, ja Medan ja Midian, ja Jesbakin ja Suan.

3 Mutta Joksan siitti Seban ja Dedanin. Dedanin lapset olivat: Asserim, Letusin ja Luumim.

4 Midianin lapset olivat: Epha, Epher, Hanok, Abida, ja Eldaa: nämät kaikki ovat Keturan pojat.

5 Ja Abraham antoi kaikki mitä hänellä oli Iisakille.

6 Mutta niille lapsille, jotka jalkavaimoista olivat, antoi hän lahjoja, ja lähetti heidät pois poikansa Isaakin tyköä, vielä eläissänsä, idän puoleen, itäiselle maalle.

7 Ja tämä on Abrahamin elinaika, kuin hän eli: sata ja viisikahdeksattakymmentä ajastaikaa.

8 Ja hän tuli riutuneeksi, ja kuoli levollisassa ijässä, vanhana ja elämästä kyllänsä saanut: ja koottiin kansansa tykö.

9 Ja hänen poikansa Isaak ja Ismael hautasivat hänen Makpelan luolaan: Ephronin Hetiläisen Zoarin pojan vainiossa, Mamren kohdalle:

10 Sille kedolle, jonka Abraham oli ostanut Hetin lapsilta: siihen on Abraham haudattu, ja Saara hänen emäntänsä.

11 Ja Abrahamin kuoleman jälkeen siunasi Jumala hänen poikansa Isaakin: Ja Isaak asui sen elävän, joka minun näkee, kaivon tykönä.

12 Mutta nämät ovat Ismaelin Abrahamin pojan sukukunnat, jonka Hagar Egyptiläinen Saaran piika synnytti.

13 Ja nämä ovat Ismaelin poikain nimet, heidän nimeinsä ja sukukuntainsa jälkeen: Ismaelin esikoinen oli Nebaot, Kedar, Abdeel, Mibsam,

14 Misma, Duma, Masa,

15 Hadar, Tema, Jetur, Naphis ja Kedma.

16 Nämät ovat Ismaelin lapset, ja nämät heidän nimensä, heidän kylissänsä ja kaupungeissansa: kaksitoistakymmentä ruhtinasta heidän kansoissansa.

17 Ja tämä on Ismaelin ikä: sata ja seitsemänneljättäkymmentä ajastaikaa: ja hän tuli riutuneeksi, ja kuoli, ja koottiin kansansa tykö.

18 Mutta he asuivat Hevilasta hamaan Surriin asti, joka on Egyptin kohdalla Assyriaan mentäissä. Kaikkein hänen veljeinsä kohdalle lankesi (hänen arpansa).

19 Ja nämät ovat Isaakin Abrahamin pojan sukukunnat: Abraham siitti Isaakin.

20 Ja Isaak oli neljänkymmenen ajastaikainen, koska hän otti Rebekan Betuelin Syrialaisen tyttären Mesopotamiasta, Labanin syrialaisen sisaren, itsellensä emännäksi.

21 Ja Isaak rukoili Herraa emäntänsä edestä; sillä hän oli hedelmätöin, ja Herra kuuli häntä: niin Rebekka hänen emäntänsä tuli raskaaksi.

22 Ja lapset sysäsivät toinen toistansa hänen kohdussansa. Niin hän sanoi: jos näin piti käymän, miksi minä olen (raskaaksi tullut?) ja meni kysymään Herralta.

23 Ja Herra sanoi hänelle: kaksi kansaa ovat sinun kohdussas, ja kahtalainen väki erkanee sinun ruumiistas: mutta toinen kansa voittaa toisen, ja suurempi palvelee vähempää.

24 Koska aika tuli synnyttää; katso, kaksoiset olivat hänen kohdussansa.

25 Ensimäinen joka tuli ulos, oli ruskia ja karvainen niinkuin vaate: sentähden kutsuivat he hänen nimensä Esau.

26 Senjälkeen tuli ulos hänen veljensä, joka piti kädellänsä Esaun kantapäästä, ja se kutsuivat hänen nimensä Jakob. Kuudenkymmenen ajastaikainen oli Isaak heidän syntyissänsä.

27 Ja poikaiset kasvoivat, ja Esau tuli jaloksi metsä- ja peltomieheksi. Mutta Jakob oli yksivakainen mies, ja asui majoissa.

28 Ja Isaak rakasti Esauta; sillä hän söi mielellänsä hänen metsäsaalistansa. Mutta Rebekka rakasti Jakobia.

29 Koska Jakob oli keittänyt herkun, tuli Esau metsästä, ja oli väsyksissä.

30 Ja Esau sanoi Jakobille: anna minun syödä tästä ruskiasta herkusta: sillä minä olen väsyksissä. Sentähden kutsutaan hänen nimensä Edom.

31 Mutta Jakob sanoi: myy minulle tänäpänä sinun esikoisuutes.

32 Esau vastasi: katso, minä kuolen kuitenkin; mitä minun esikoisuudesta on?

33 Ja Jakob sanoi: niin vanno minulle tänäpänä: ja hän vannoi hänelle, ja myi Jakobille esikoisuutensa.

34 Niin Jakob antoi Esaulle leivän, ja sen ruskian herneherkun, ja hän söi ja joi, ja nousi ja meni pois. Ja niin Esau katsoi esikoisuutensa ylön.

   


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Arcana Coelestia # 3240

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3240. And Jokshan begat Sheba and Dedan. That this signifies the derivations from the first class, is evident from the representation of Jokshan and of his sons Sheba and Dedan, concerning whom something will be said in what follows. As here there are mere names, and the states and derivations of the Lord’s spiritual church are signified by them, the nature of such states and derivations in general must be declared. The celestial church differs from the spiritual church in this respect: Those who are of the celestial church, and are called celestial, are in love, that is to say they are in the good and truth of love; while those who are of the spiritual church, and are called spiritual, are in faith, that is, they are in the good and truth of faith. The good which the celestial have is that of love to the Lord, and their truth is that of love to the neighbor; whereas the good which the spiritual have is that of charity toward the neighbor, and their truth is that of faith, insofar as this truth is doctrine concerning charity. This shows that the Lord’s spiritual kingdom, as well as His celestial kingdom, has good and truth, but with much difference.

[2] Be it known moreover that they who are in each kingdom are distinguished among themselves by good and truth, for the reason that there are some who are more in good and others who are more in truth. From this then come the derivations, that is, the derivations of good and the derivations of truth. In the Lord’s spiritual kingdom the derivations of good are what are represented by the sons of Jokshan who are named in this verse; but the derivations of truth in this kingdom are what are represented by the sons of Midian who are named in the following verse. Now as there are two classes of the spiritual (those who are more in good, and those who are more in truth), they have therefore two kinds of doctrinals, namely, those of charity and those of faith; doctrinals of charity for those who are in the good of faith and are here signified by the sons of Jokshan; but doctrinals of faith for those who are in the truth of faith and are signified by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first class, that is, those who in the Lord’s spiritual kingdom are in the good of faith, and who have doctrinals of charity. From this it follows that by “Sheba and Dedan” are signified the knowledges of celestial things, or what is the same, those who are in these knowledges, that is, who are in the doctrinals of charity; for doctrinals are knowledges, and the celestial of the spiritual man is that of charity. That “Sheba” and “Dedan” have this signification was shown in Part First (n. 117, 1168, 171, 1172); but there Sheba and Dedan are the great-grandsons of Ham, and are called sons of Raamah; but be it known that there were no such persons as Ham and Japheth and Shem, but that those who after the flood belonged to the church called “Noah” were distinguished as to goods and truths into three classes, and these were the names given to those classes (n. 736, 1062, 1065, 1140, 1141, 1162, and in other places). Nevertheless there were nations that were so called, but these nations were descended from others, as it is here plainly said that Sheba and Dedan were descended from Jokshan, the son of Abraham by Keturah.

[4] That “Sheba” signifies those who are in the knowledges of celestial things, thus who are in the good of faith, is evident from the passages cited above (n. 117, 1171); and that “Dedan” has a similar signification is also evident from the passages cited (n. 1172), and further from the following.

In Isaiah:

The prophecy concerning Arabia: in the forest in Arabia shall ye spend the night, ye companies of Dedan; bring ye waters to meet him that is thirsty, ye inhabitants of the land of Tema, with the bread thereof meet him that wandereth, for they shall wander before swords, before an outstretched sword (Isaiah 21:13-15).

“Spending the night in the forest,” signifies being desolated as to good; for by “Arabia” are meant those who are in celestial things, that is, who are in the good of faith, and “spending the night there in the forest” is being no longer in goods, from which comes desolation, which is also described by “wandering before swords, before an outstretched sword.” Celestial things, that is, the goods of faith, or what is the same, the works of charity in which they are, are signified by “bringing waters to meet him that is thirsty, and meeting with bread him that wandereth.”

[5] In Jeremiah:

I took the cup from the hand of Jehovah, and made all the nations drink unto whom Jehovah sent me: Jerusalem, and the cities of Judah, and her kings and her princes, to give them up to desolation; Pharaoh, king of Egypt, and his servants, and his princes, and all his people; and all the kings of Tyre, and all the kings of Zidon; Dedan, and Tema, and Buz, and all that are clipped at the corner [of the beard]; all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north (Jeremiah 25:17-19, 22-23, 25-26).

Here also the desolation of the spiritual church is treated of, the different classes of which church are enumerated in order, and are signified by “Jerusalem,” the “cities of Judah,” “Egypt,” “Tyre,” “Zidon,” “Dedan,” “Tema,” “Buz,” “Zimri,” “Elam,” “Media.”

[6] In Ezekiel:

Sheba and Dedan and the merchants of Tarshish and all the young lions thereof shall say to thee, Art thou come to take the spoil? Hast thou assembled thine assembly to take the prey? to carry away silver and gold, to take away cattle and goods, to take great spoil? (Ezekiel 38:13);

treating of Gog, by whom is signified external worship separate from internal, which is idolatrous (n. 1151); “Sheba and Dedan” denote the internal things of worship, namely, the goods of faith; “Tarshish” denotes a corresponding external worship; the “silver, gold, cattle, goods, spoil,” which Gog, or the external of worship separate from the internal, desires to take away, are the knowledges of good and truth for which they fight, and which those defend who are signified by “Sheba and Dedan;” wherefore these are called “young lions.” “Sheba” properly denotes those who are in the knowledges of good; “Dedan” those who are in the knowledges of truth from good.

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