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Génesis 25

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1 Y ABRAHAM tomó otra mujer, cuyo nombre fué Cetura;

2 La cual le parió á Zimram, y á Joksan, y á Medan, y á Midiam, y á Ishbak, y á Sua.

3 Y Joksan engendró á Seba, y á Dedán: é hijos de Dedán fueron Assurim, y Letusim, y Leummim.

4 E hijos de Midiam: Epha, y Epher, y Enech, y Abida, y Eldaa. Todos estos fueron hijos de Cetura.

5 Y Abraham dió todo cuanto tenía á Isaac.

6 Y á los hijos de sus concubinas dió Abraham dones, y enviólos de junto Isaac su hijo, mientras él vivía, hacia el oriente, á la tierra oriental.

7 Y estos fueron los días de vida que vivió Abraham: ciento setenta y cinco años.

8 Y exhaló el espíritu, y murió Abraham en buena vejez, anciano y lleno de días y fué unido á su pueblo.

9 Y sepultáronlo Isaac é Ismael sus hijos en la cueva de Macpela, en la heredad de Ephrón, hijo de Zoar Hetheo, que está enfrente de Mamre;

10 Heredad que compró Abraham de los hijos de Heth; allí fué Abraham sepultado, y Sara su mujer.

11 Y sucedió, después de muerto Abraham, que Dios bendijo á Isaac su hijo: y habitó Isaac junto al pozo del Viviente que me ve.

12 Y estas son las generaciones de Ismael, hijo de Abraham, que le parió Agar Egipcia, sierva de Sara:

13 Estos, pues, son los nombres de los hijos de Ismael, por sus nombres, por sus linajes: El primogénito de Ismael, Nabaioth; luego Cedar, y Abdeel, y Mibsam,

14 Y Misma, y Duma, y Massa,

15 Hadad, y Tema, y Jetur, y Naphis, y Cedema.

16 Estos son los hijos de Ismael, y estos sus nombres por sus villas y por sus campamentos; doce príncipes por sus familias.

17 Y estos fueron los años de la vida de Ismael, ciento treinta y siete años: y exhaló el espíritu Ismael, y murió; y fué unido á su pueblo.

18 Y habitaron desde Havila hasta Shur, que está enfrente de Egipto viniendo á Asiria; y murió en presencia de todos sus hermanos.

19 Y estas son las generaciones de Isaac, hijo de Abraham. Abraham engendró á Isaac:

20 Y era Isaac de cuarenta años cuando tomó por mujer á Rebeca, hija de Bethuel Arameo de Padan-aram, hermana de Labán Arameo.

21 Y oró Isaac á Jehová por su mujer, que era estéril; y aceptólo Jehová, y concibió Rebeca su mujer.

22 Y los hijos se combatían dentro de ella; y dijo: Si es así ¿para qué vivo yo? Y fue á consultar á Jehová.

23 Y respondióle Jehová: Dos gentes hay en tu seno, Y Dos pueblos serán divididos desde tus entrañas: Y el un pueblo será más fuerte que el otro pueblo, Y el mayor servirá al menor.

24 Y como se cumplieron sus días para parir, he aquí mellizos en su vientre.

25 Y salió el primero rubio, y todo él velludo como una pelliza; y llamaron su nombre Esaú.

26 Y después salió su hermano, trabada su mano al calcañar de Esaú: y fué llamado su nombre Jacob. Y era Isaac de edad de sesenta años cuando ella los parió.

27 Y crecieron los niños, y Esaú fué diestro en la caza, hombre del campo: Jacob empero era varón quieto, que habitaba en tiendas.

28 Y amó Isaac á Esaú, porque comía de su caza; mas Rebeca amaba á Jacob.

29 Y guisó Jacob un potaje; y volviendo Esaú del campo cansado,

30 Dijo á Jacob: Ruégote que me des á comer de eso bermejo, pues estoy muy cansado. Por tanto fué llamado su nombre Edom.

31 Y Jacob respondió: Véndeme en este día tu primogenitura.

32 Entonces dijo Esaú: He aquí yo me voy á morir; ¿para qué, pues, me servirá la primogenitura?

33 Y dijo Jacob: Júrame lo en este día. Y él le juró, y vendió á Jacob su primogenitura.

34 Entonces Jacob dió á Esaú pan y del guisado de las lentejas; y él comió y bebió, y levantóse, y fuése. Así menospreció Esaú la primogenitura.

   

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Arcana Coelestia # 3300

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3300. And the first came forth red all over like a hairy garment [tunica]. That this signifies the natural good of the life of truth, is evident from the signification of “coming forth,” as being to be born; from the signification of “red,” as being the good of life, as will be shown presently; and from the signification of a “hairy garment,” as being the truth of the natural, which also will be shown presently. This being the “first” signifies that as to essence good is prior, as before said (n. 3299); and it is said “like a hairy garment” in order to signify that good is clothed with truth, as with a tender vessel or body, as also before said (n. 3299). In the internal sense of the Word a “garment” [tunica] signifies merely that which invests something else, wherefore also truths are compared to garments (n. 1073, 2576).

[2] That “red,” or “ruddy,” signifies the good of life, is because all good is of love, and love itself is celestial and spiritual fire, and is also compared to fire and likewise is called “fire” (n. 933-936). So also is love compared to blood, and is called “blood” (n. 1001); and because they are both red, the good which is of love is signified by “red” or “ruddy,” as may also be seen from the following passages in the Word. In the prophecy of Jacob, then Israel:

He shall wash his raiment in wine, and his vesture in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Genesis 49:11-12); where Judah is treated of, by whom is there signified the Lord, as must be evident to everyone. “Raiment” and “vesture” in this passage signify the Lord’s Divine natural; “wine” and “the blood of grapes” signify the Divine good and Divine truth of the natural. Of the former it is said that “his eyes are redder than wine;” of the latter that “his teeth are whiter than milk;” it is the conjunction of good and truth in the natural which is thus described.

[3] In Isaiah:

Who is this that cometh from Edom? Wherefore art Thou red in Thine apparel? and Thy garments like him that treadeth in the wine-vat? (Isaiah 63:1-2);

here “Edom” denotes the Divine good of the Lord’s Divine natural, as will appear from what follows; “red in Thine apparel” denotes the good of truth; “garments like him that treadeth in the wine-vat,” the truth of good.

In Jeremiah:

Her Nazirites were purer than snow, they were whiter than milk; they were more ruddy in bone than rubies, their polishing was of sapphire (Lam. 4:7).

By the “Nazirites” was represented the Lord as to the Divine Human, especially as to the Divine natural; thus the good therein by their being “more ruddy in bone than rubies.”

[4] As “red” signified good, especially the good of the natural, therefore in the Jewish Church, in which each and all things were representative of the Lord, and thence of His kingdom (consequently of good and truth, because the Lord’s kingdom is from these), it was commanded that the covering of the tent should be of the skins of red rams (Exodus 25:5; 26:14; 35:7, 23; 36:19); and also that the water of expiation should be made of the ashes of a red heifer burned (Numbers 19:2, 9). Unless the color red had signified something celestial in the Lord’s kingdom, it would never have been commanded that the rams should be red, and the heifer red. That holy things were thereby represented, everyone acknowledges who holds the Word to be holy. Inasmuch as the color red had such a signification, the coverings of the tent were interwoven and coupled together with threads of scarlet, crimson, and blue (Exodus 35:6).

[5] As almost all things have also an opposite sense, as has before been frequently stated, “red” in like manner then signifies the evil which is of the love of self; and this because the cupidities of the love of self are compared to fire and are called “fire” (n. 934, 1297, 1527, 1528, 1861, 2446); and in like manner they are compared to blood and are called “blood” (n. 374, 954, 1005). Hence in the opposite sense “red” has this signification; as in Isaiah:

Jehovah said, Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isaiah 1:18).

In Nahum:

The shield of the mighty men (of Belial) is made red, the valiant men are made crimson, in the fire of torches are the chariots in the day (Nahum 2:3).

In John:

And there was seen another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems (Revelation 12:3).

Again:

And I saw and behold a white horse, and he that sat thereon had a bow; and there was given unto him a crown; and he went forth conquering and to conquer. And another horse came forth that was red; and to him that sat thereon it was given to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. Afterwards there came forth a black horse; and at last a pale horse, whose name was death (Revelation 6:2, 4-5, 8).

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