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Genesis 25

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1 προσθεμενος δε αβρααμ ελαβεν γυναικα η ονομα χεττουρα

2 ετεκεν δε αυτω τον ζεμραν και τον ιεξαν και τον μαδαν και τον μαδιαμ και τον ιεσβοκ και τον σωυε

3 ιεξαν δε εγεννησεν τον σαβα και τον θαιμαν και τον δαιδαν υιοι δε δαιδαν εγενοντο ραγουηλ και ναβδεηλ και ασσουριιμ και λατουσιιμ και λοωμιμ

4 υιοι δε μαδιαμ γαιφα και αφερ και ενωχ και αβιρα και ελραγα παντες ουτοι ησαν υιοι χεττουρας

5 εδωκεν δε αβρααμ παντα τα υπαρχοντα αυτου ισαακ τω υιω αυτου

6 και τοις υιοις των παλλακων αυτου εδωκεν αβρααμ δοματα και εξαπεστειλεν αυτους απο ισαακ του υιου αυτου ετι ζωντος αυτου προς ανατολας εις γην ανατολων

7 ταυτα δε τα ετη ημερων ζωης αβρααμ οσα εζησεν εκατον εβδομηκοντα πεντε ετη

8 και εκλιπων απεθανεν αβρααμ εν γηρει καλω πρεσβυτης και πληρης ημερων και προσετεθη προς τον λαον αυτου

9 και εθαψαν αυτον ισαακ και ισμαηλ οι υιοι αυτου εις το σπηλαιον το διπλουν εις τον αγρον εφρων του σααρ του χετταιου ο εστιν απεναντι μαμβρη

10 τον αγρον και το σπηλαιον ο εκτησατο αβρααμ παρα των υιων χετ εκει εθαψαν αβρααμ και σαρραν την γυναικα αυτου

11 εγενετο δε μετα το αποθανειν αβρααμ ευλογησεν ο θεος ισαακ τον υιον αυτου και κατωκησεν ισαακ παρα το φρεαρ της ορασεως

12 αυται δε αι γενεσεις ισμαηλ του υιου αβρααμ ον ετεκεν αγαρ η παιδισκη σαρρας τω αβρααμ

13 και ταυτα τα ονοματα των υιων ισμαηλ κατ' ονομα των γενεων αυτου πρωτοτοκος ισμαηλ ναβαιωθ και κηδαρ και ναβδεηλ και μασσαμ

14 και μασμα και ιδουμα και μασση

15 και χοδδαδ και θαιμαν και ιετουρ και ναφες και κεδμα

16 ουτοι εισιν οι υιοι ισμαηλ και ταυτα τα ονοματα αυτων εν ταις σκηναις αυτων και εν ταις επαυλεσιν αυτων δωδεκα αρχοντες κατα εθνη αυτων

17 και ταυτα τα ετη της ζωης ισμαηλ εκατον τριακοντα επτα ετη και εκλιπων απεθανεν και προσετεθη προς το γενος αυτου

18 κατωκησεν δε απο ευιλατ εως σουρ η εστιν κατα προσωπον αιγυπτου εως ελθειν προς ασσυριους κατα προσωπον παντων των αδελφων αυτου κατωκησεν

19 και αυται αι γενεσεις ισαακ του υιου αβρααμ αβρααμ εγεννησεν τον ισαακ

20 ην δε ισαακ ετων τεσσαρακοντα οτε ελαβεν την ρεβεκκαν θυγατερα βαθουηλ του συρου εκ της μεσοποταμιας αδελφην λαβαν του συρου εαυτω γυναικα

21 εδειτο δε ισαακ κυριου περι ρεβεκκας της γυναικος αυτου οτι στειρα ην επηκουσεν δε αυτου ο θεος και ελαβεν εν γαστρι ρεβεκκα η γυνη αυτου

22 εσκιρτων δε τα παιδια εν αυτη ειπεν δε ει ουτως μοι μελλει γινεσθαι ινα τι μοι τουτο επορευθη δε πυθεσθαι παρα κυριου

23 και ειπεν κυριος αυτη δυο εθνη εν τη γαστρι σου εισιν και δυο λαοι εκ της κοιλιας σου διασταλησονται και λαος λαου υπερεξει και ο μειζων δουλευσει τω ελασσονι

24 και επληρωθησαν αι ημεραι του τεκειν αυτην και τηδε ην διδυμα εν τη κοιλια αυτης

25 εξηλθεν δε ο υιος ο πρωτοτοκος πυρρακης ολος ωσει δορα δασυς επωνομασεν δε το ονομα αυτου ησαυ

26 και μετα τουτο εξηλθεν ο αδελφος αυτου και η χειρ αυτου επειλημμενη της πτερνης ησαυ και εκαλεσεν το ονομα αυτου ιακωβ ισαακ δε ην ετων εξηκοντα οτε ετεκεν αυτους ρεβεκκα

27 ηυξηθησαν δε οι νεανισκοι και ην ησαυ ανθρωπος ειδως κυνηγειν αγροικος ιακωβ δε ην ανθρωπος απλαστος οικων οικιαν

28 ηγαπησεν δε ισαακ τον ησαυ οτι η θηρα αυτου βρωσις αυτω ρεβεκκα δε ηγαπα τον ιακωβ

29 ηψησεν δε ιακωβ εψεμα ηλθεν δε ησαυ εκ του πεδιου εκλειπων

30 και ειπεν ησαυ τω ιακωβ γευσον με απο του εψεματος του πυρρου τουτου οτι εκλειπω δια τουτο εκληθη το ονομα αυτου εδωμ

31 ειπεν δε ιακωβ τω ησαυ αποδου μοι σημερον τα πρωτοτοκια σου εμοι

32 ειπεν δε ησαυ ιδου εγω πορευομαι τελευταν και ινα τι μοι ταυτα τα πρωτοτοκια

33 και ειπεν αυτω ιακωβ ομοσον μοι σημερον και ωμοσεν αυτω απεδοτο δε ησαυ τα πρωτοτοκια τω ιακωβ

34 ιακωβ δε εδωκεν τω ησαυ αρτον και εψεμα φακου και εφαγεν και επιεν και αναστας ωχετο και εφαυλισεν ησαυ τα πρωτοτοκια

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3321

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3321. 'For I am weary' means a state of conflict. This is clear from the meaning of 'weary' or weariness as a state of conflict, dealt with above in 3318. A second reference occurs here to his being weary so as to confirm the point that the joining together of good and truth within the natural is effected by means of spiritual conflicts, that is, by means of temptations. With regard to the joining together of good and truth in the natural, the position in general is that man's rational receives truths before his natural receives them, the reason being that the Lord's life which, as has been stated, is the life of His love, may be able to flow in by way of the rational into the natural, bring order into it, and make it submissive. For the rational is purer, and the natural grosser, or what amounts to the same, the former is interior, the latter exterior. It is according to order - an order that one can know - that the rational is able to flow into the natural, but not the natural into the rational.

[2] Consequently a person's rational is able to be adjusted to truths and to receive them before the natural does. This becomes quite clear from the fact that the rational man with someone who is to be regenerated conflicts greatly with the natural, or what amounts to the same, the internal man does so with the external. For as is also well known, the internal man is able to see truths and also to will them, but the external man refuses to see them and stands opposed to them. For in the natural man there are facts, which are to a great extent derived from the illusions of the senses, and which, although they are falsities, he nevertheless believes to be truths. There are also countless things which the natural man does not grasp, since the natural man, compared with the rational man, is in shade and thick darkness; and the things which the natural man does not grasp are thought not to exist or not to be so. There are also desires in the natural man which are those of self-love and love of the world, and the things which support those desires he calls truths. And when a person gives in to them everything that arises from them is contrary to spiritual truths. Present also are reasonings derived from falsities imprinted since early childhood. What is more, a person comprehends plainly with his senses the things which exist in his natural man, but less so those which exist in his rational until he has shed the body. This also causes him to suppose that the natural constitutes the whole, and what does not fall within the compass of his natural senses he believes to be scarcely anything.

[3] These and many others are the factors which cause the natural man to receive truths much later and with greater difficulty than the rational man receives them. Consequently conflict occurs, which persists for rather a long time and does not end until the recipient vessels of good in the natural man have been softened by means of temptations, as shown above in 3318; for truths are nothing else than recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269. The harder those vessels are the more firmly is a person settled in the things referred to above. And the more firmly settled he is, the more serious is the conflict if he is to be regenerated. This therefore being the situation with the natural man - that the joining of truths to good in the natural man is effected by means of the conflicts brought about by temptations - Esau's statement 'I am weary' occurs a second time here.

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