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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 # 3301

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3301. That a “hairy garment” [tunica] signifies the truth of the natural, is evident from the signification of a “garment” [tunica] as being that which invests something else, and here therefore it signifies truth, because this invests good; for truth is as a vesture (n. 1073, 2576); or what is nearly the same, truth is a vessel receiving good (n. 1469, 1496, 1832, 1900, 2063, 2261, 2269); and also from the signification of “hairy,” as being the natural in respect to truth. “Hair,” or the “hair of the head,” is frequently mentioned in the Word, and there signifies the natural; the reason is that hair is an excrescence in the outermost parts of man, just as is the natural also relatively to his rational and to the interior things thereof. It appears to man, while he lives in the body, that the natural is his all, but this is so far from being true that the natural is rather an excrescence from his internals, as hair is from the things of the body. The two also proceed from the internals in almost the same way. Hence it is that men who in the life of the body have been merely natural, in the other life, when presented to view in accordance with that state, appear as if covered with hair over almost the whole face. Moreover man’s natural is represented by the hair of the head; when it is from good, it is represented by becoming and carefully arranged hair; but when not from good, by unbecoming and disheveled hair.

[2] It is from this representative that in the Word “hair” signifies the natural, especially as to truth; as in Zechariah:

And it shall come to pass in that day that the prophets shall be ashamed, a man by reason of his vision, when he hath prophesied, neither shall they wear a hairy tunic to deceive (Zech. 13:4).

“Prophets” denote those who teach truths, here those who teach falsities (n. 2534); “vision” denotes truths, here falsities; a “hairy tunic” denotes the natural as to truth; and because there was no truth, but rather falsity, it is said, “to deceive.” Prophets were clothed with such raiment in order to represent that truth, because it is external. Therefore also Elijah the Tishbite from such clothing is called a “hairy man” (2 Kings 1:8); and John, who was the last of the prophets, had “raiment of camel’s hair” (Matthew 3:4). (That “camels” are memory-knowledges in the natural man, may be seen above, n. 3048, 3071, 3143, 3145; and also that memory-knowledges are the truths of the natural, n. 3293)

[3] That the “hair of the head” signified the natural as to truth is plainly evident from the Nazirites, to whom it was commanded that during all the days of their Naziriteship no razor should pass upon their head, until the days were fulfilled during which they separated themselves to Jehovah, and then they should let down the locks of their head, and that then they should shave the head of their Naziriteship at the door of the tent of meeting, and should put the hair upon the fire which was under the eucharistic sacrifice (Numbers 6:5, 18). The Nazirites represented the Lord as to the Divine Human; and thence the man of the celestial church, who is a likeness of the the Lord, (n. 51); and the natural of this man is represented by the hair; and therefore, when the Nazirites were sanctified they were to put off their old or former natural man, into which they were born, and were to put on a new man; which was signified by the command that when the days had been fulfilled during which they were to separate themselves to Jehovah, they were to let down the locks of their head, and put them upon the fire under the sacrifice. For the state of the celestial man is such that he is in good, and from good knows all truths, and never thinks and speaks from truths about good, still less does he think and speak about good from memory-knowledges (see n. 202, 337, 2715, 2718, 3246). Moreover celestial men are such that before they put off that state they are in a natural so strong as to truth that they are able to battle with the hells; for it is truth that fights, and never good, as the hells cannot make even a distant approach to good. (That such is the case with truth and good may be seen above, n. 1950, 1951.)

[4] From this it is evident whence Samson had strength from his hair; concerning whom it is said:

The angel of Jehovah appeared to the woman saying, Behold thou shalt conceive, and bear a son, and no razor shall come upon his head; for the child shall be a Nazirite unto God from the womb (Judg. 13:3, 5);

and afterwards it is related that he told Delilah that if he should be shaven, his strength would depart from him, and he would be rendered weak; and after he had been shaven his strength departed, and the Philistines seized him; and afterwards, when the hair of his head began to grow again after he was shaven, his strength returned, so that he pulled down the pillars of the house (Judges 16). Who does not see that in these things there is a heavenly arcanum, which no one knows unless he has been instructed concerning representatives; namely, that the Nazirite represents the celestial man, and that so long as he had hair he represented the natural of this man, which as before said is in truth thus powerful and strong. And as at that time all representatives that were commanded by the Lord had such force and effect, this was the source of Samson’s strength. But Samson was not a sanctified Nazirite like those described above, namely, as having put on a state of good instead of truth. The effect of his strength by reason of his hair was principally from his representing the Lord, who from the natural man as to truth fought with the hells and subdued them, and this before he put on the Divine good and truth even as to the natural man.

[5] From this also it is evident why it was commanded that the high priest, upon whose head was poured the oil of anointing, and whose hand was consecrated to put on the garments, should not shave his head, nor rend his clothes (Leviticus 21:10); and similarly that the priests the Levites (where the new temple is treated of) were not to shave their heads, nor let down their hair (Ezekiel 44:20); namely, that they might represent the Lord’s Divine natural as to the truth which is from good, and which is called the truth of good. That “hair,” or a “head of hair” signifies the natural as to truth is evident also from the prophecies of the Word, as in Ezekiel:

I set thee as the bud of the field, whence thou didst grow, and didst grow up into beauties of beauties; the breasts have become firm, and thine hair was grown (Ezekiel 16:7); where Jerusalem is treated of, which here signifies the Ancient Church, which in process of time had become perverted. The “breasts become firm” denote natural good; the “hair that was grown,” natural truth.

[6] In Daniel:

I beheld till the thrones were cast down, and the Ancient of Days did sit. His raiment was white as snow, and the hair of His head like the pure wool; His throne was fiery flames (Daniel 7:9).

And in John:

In the midst of the lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about at the paps with a golden girdle. And His head and His hair were white as white wool, as snow; and His eyes were as a flame of fire (Revelation 1:13-14);

“hair white like pure wool” denotes the Divine natural as to truth. In the Word, and in the rituals of the Jewish Church, truth itself was represented by white, which being from good, is called “pure wool.” The reason why the representation of truth is by white, and the representation of good by red, is that truth is of light, and good is of the fire from which the light proceeds.

[7] Like other expressions in the Word, “hair” has also an opposite sense, and signifies the natural as to truth perverted, as in Isaiah:

In that day shall the Lord shave with a razor that is hired, in the passages of the river, with the King of Assyria, the head and the hair of the feet; and it shall also consume the beard (Isaiah 7:20).

In Ezekiel:

Son of man, take thee a sharp sword, a barber’s razor shalt thou take unto thee, and shalt cause it to pass upon thine head, and upon thy beard; and take thee balances to weigh, and divide the hairs. A third part shalt thou burn with fire in the midst of the city; thou shalt take a third part and smite with the sword round about the city; and a third part thou shalt scatter to the wind; and thou shalt take thereof a few in number, and bind them in thy skirts; and of these again shalt thou take, and cast them into the midst of the fire, and burn them in the fire; therefrom shall a fire come forth unto all the house of Israel (Ezekiel 5:1-4).

In this manner it is representatively described that there is no longer any interior and exterior natural truth, which is signified by the “hair” and the “beard.” That lusts have destroyed it is signified by its being “burned with fire”; that reasonings have destroyed it is signified by “smiting with the sword round about the city”; that false principles have destroyed it, is signified by “scattering it to the wind.” The meaning of this passage is similar to what the Lord teaches in Matthew, that of the seed, which is truth, some fell among thorns, some on the rock, and some upon the way (Matthew 13:1-9).

[8] That the “hair of the head” signifies the unclean truths and falsities which are of the natural man, was represented also by the command that when a woman that had been taken captive from the enemy was to be married, she was to be brought into the house, the hair of her head was to be shaved, her nails were to be pared, and the raiment of her captivity was to be put off (Deuteronomy 21:12-13); also that when the Levites were consecrated, the water of expiation was to be sprinkled upon them, they were to cause a razor to pass over all their flesh, and their clothes were to be washed, and thus they were to be cleansed (Numbers 8:7); and also that Nebuchadnezzar was driven out from men to eat grass like oxen, and his body to be wet with the dew of heaven, until his hair grew like eagles’ feathers, and his nails like birds’ claws (Daniel 4:33). That in leprosy the colors of the hair and beard were to be observed, as to whether they were white, reddish, yellow, black, and also those of the garments; and that he who was cleansed from leprosy should shave off all the hair of the head, beard, and eyebrows (Leviticus 13,14:8-9), signified unclean falsities from what is profane, which in the internal sense is “leprosy.”

[9] “Baldness” however signified the natural in which there was nothing of truth, as in Isaiah:

He is gone up to Bayith, and to Dibon, to the high places, to weep over Nebo, and Moab shall howl over Medeba; on all their heads is baldness, every beard is shaved (Isaiah 15:2).

In the same:

It shall come to pass that instead of braided work there shall be baldness, and branding instead of beauty (Isaiah 3:24).

That the children who said to Elisha, “Go up, thou bald-head; go up, thou bald-head,” were torn in pieces by bears from the wood (2 Kings 2:23-24) represented those who blaspheme the Word, speaking as if there were no truth in it; for Elisha represented the Lord as to the Word (n. 2762). From this it is now manifest how much power there was at that time in representatives.

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

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Leviticus 13

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1 Yahweh spoke to Moses and to Aaron, saying,

2 "When a man shall have a rising in his body's skin, or a scab, or a bright spot, and it becomes in the skin of his body the plague of leprosy, then he shall be brought to Aaron the priest, or to one of his sons, the priests:

3 and the priest shall examine the plague in the skin of the body: and if the hair in the plague has turned white, and the appearance of the plague is deeper than the body's skin, it is the plague of leprosy; and the priest shall examine him, and pronounce him unclean.

4 If the bright spot is white in the skin of his body, and its appearance isn't deeper than the skin, and its hair hasn't turned white, then the priest shall isolate the infected person for seven days.

5 The priest shall examine him on the seventh day, and, behold, if in his eyes the plague is arrested, and the plague hasn't spread in the skin, then the priest shall isolate him for seven more days.

6 The priest shall examine him again on the seventh day; and behold, if the plague has faded, and the plague hasn't spread in the skin, then the priest shall pronounce him clean. It is a scab. He shall wash his clothes, and be clean.

7 But if the scab spreads on the skin, after he has shown himself to the priest for his cleansing, he shall show himself to the priest again.

8 The priest shall examine him; and behold, if the scab has spread on the skin, then the priest shall pronounce him unclean. It is leprosy.

9 "When the plague of leprosy is in a man, then he shall be brought to the priest;

10 and the priest shall examine him. Behold, if there is a white rising in the skin, and it has turned the hair white, and there is raw flesh in the rising,

11 it is a chronic leprosy in the skin of his body, and the priest shall pronounce him unclean. He shall not isolate him, for he is unclean.

12 "If the leprosy breaks out all over the skin, and the leprosy covers all the skin of the infected person from his head even to his feet, as far as it appears to the priest;

13 then the priest shall examine him; and, behold, if the leprosy has covered all his flesh, he shall pronounce him clean of the plague. It has all turned white: he is clean.

14 But whenever raw flesh appears in him, he shall be unclean.

15 The priest shall examine the raw flesh, and pronounce him unclean: the raw flesh is unclean. It is leprosy.

16 Or if the raw flesh turns again, and is changed to white, then he shall come to the priest;

17 and the priest shall examine him; and, behold, if the plague has turned white, then the priest shall pronounce him clean of the plague. He is clean.

18 "When the body has a boil on its skin, and it has healed,

19 and in the place of the boil there is a white rising, or a bright spot, reddish-white, then it shall be shown to the priest;

20 and the priest shall examine it; and behold, if its appearance is lower than the skin, and its hair has turned white, then the priest shall pronounce him unclean. It is the plague of leprosy. It has broken out in the boil.

21 But if the priest examines it, and behold, there are no white hairs in it, and it isn't deeper than the skin, but is dim, then the priest shall isolate him seven days.

22 If it spreads in the skin, then the priest shall pronounce him unclean. It is a plague.

23 But if the bright spot stays in its place, and hasn't spread, it is the scar from the boil; and the priest shall pronounce him clean.

24 "Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white,

25 then the priest shall examine it; and behold, if the hair in the bright spot has turned white, and its appearance is deeper than the skin; it is leprosy. It has broken out in the burning, and the priest shall pronounce him unclean. It is the plague of leprosy.

26 But if the priest examines it, and behold, there is no white hair in the bright spot, and it isn't lower than the skin, but is faded; then the priest shall isolate him seven days.

27 The priest shall examine him on the seventh day. If it has spread in the skin, then the priest shall pronounce him unclean. It is the plague of leprosy.

28 If the bright spot stays in its place, and hasn't spread in the skin, but is faded, it is the swelling from the burn, and the priest shall pronounce him clean; for it is the scar from the burn.

29 "When a man or woman has a plague on the head or on the beard,

30 then the priest shall examine the plague; and behold, if its appearance is deeper than the skin, and the hair in it is yellow and thin, then the priest shall pronounce him unclean: it is an itch, it is leprosy of the head or of the beard.

31 If the priest examines the plague of itching, and behold, its appearance isn't deeper than the skin, and there is no black hair in it, then the priest shall isolate him the person infected with itching seven days.

32 On the seventh day the priest shall examine the plague; and behold, if the itch hasn't spread, and there is no yellow hair in it, and the appearance of the itch isn't deeper than the skin,

33 then he shall be shaved, but he shall not shave the itch; and the priest shall shut him up who has the itch seven more days.

34 On the seventh day, the priest shall examine the itch; and behold, if the itch hasn't spread in the skin, and its appearance isn't deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes, and be clean.

35 But if the itch spreads in the skin after his cleansing,

36 then the priest shall examine him; and behold, if the itch has spread in the skin, the priest shall not look for the yellow hair; he is unclean.

37 But if in his eyes the itch is arrested, and black hair has grown in it; the itch is healed, he is clean. The priest shall pronounce him clean.

38 "When a man or a woman has bright spots in the skin of the body, even white bright spots;

39 then the priest shall examine them; and behold, if the bright spots on the skin of their body are a dull white, it is a harmless rash, it has broken out in the skin; he is clean.

40 "If a man's hair has fallen from his head, he is bald. He is clean.

41 If his hair has fallen off from the front part of his head, he is forehead bald. He is clean.

42 But if there is in the bald head, or the bald forehead, a reddish-white plague; it is leprosy breaking out in his bald head, or his bald forehead.

43 Then the priest shall examine him; and, behold, if the rising of the plague is reddish-white in his bald head, or in his bald forehead, like the appearance of leprosy in the skin of the flesh,

44 he is a leprous man. He is unclean. The priest shall surely pronounce him unclean. His plague is on his head.

45 "The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, 'Unclean! Unclean!'

46 All the days in which the plague is in him he shall be unclean. He is unclean. He shall dwell alone. Outside of the camp shall be his dwelling.

47 "The garment also that the plague of leprosy is in, whether it is a woolen garment, or a linen garment;

48 whether it is in warp, or woof; of linen, or of wool; whether in a skin, or in anything made of skin;

49 if the plague is greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in anything made of skin; it is the plague of leprosy, and shall be shown to the priest.

50 The priest shall examine the plague, and isolate the plague seven days.

51 He shall examine the plague on the seventh day. If the plague has spread in the garment, either in the warp, or in the woof, or in the skin, whatever use the skin is used for, the plague is a destructive mildew. It is unclean.

52 He shall burn the garment, whether the warp or the woof, in wool or in linen, or anything of skin, in which the plague is: for it is a destructive mildew. It shall be burned in the fire.

53 "If the priest examines it, and behold, the plague hasn't spread in the garment, either in the warp, or in the woof, or in anything of skin;

54 then the priest shall command that they wash the thing in which the plague is, and he shall isolate it seven more days.

55 Then the priest shall examine it, after the plague is washed; and behold, if the plague hasn't changed its color, and the plague hasn't spread, it is unclean; you shall burn it in the fire. It is a mildewed spot, whether the bareness is inside or outside.

56 If the priest looks, and behold, the plague has faded after it is washed, then he shall tear it out of the garment, or out of the skin, or out of the warp, or out of the woof:

57 and if it appears again in the garment, either in the warp, or in the woof, or in anything of skin, it is spreading. You shall burn with fire that in which the plague is.

58 The garment, either the warp, or the woof, or whatever thing of skin it is, which you shall wash, if the plague has departed from them, then it shall be washed the second time, and it will be clean."

59 This is the law of the plague of mildew in a garment of wool or linen, either in the warp, or the woof, or in anything of skin, to pronounce it clean, or to pronounce it unclean.

   

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