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Genesis 25

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1 Abraham pak opět pojal ženu jménem Ceturu.

2 Kterážto porodila jemu Zamrana, a Jeksana, a Madana, a Madiana, Jezbocha a Suecha.

3 Jeksan potom zplodil Sábu a Dedana. Synové pak Dedanovi byli: Assurim, a Latuzim, a Laomim.

4 Ale synové Madianovi: Efa, a Efer, a Enoch, a Abida, a Helda; všickni ti synové byli Cetury.

5 I dal Abraham Izákovi všecko, což měl.

6 Synům pak ženin svých dal Abraham dary, a odeslal je od Izáka syna svého, ještě živ jsa, k východu do země východní.

7 Tito pak jsou dnové let života Abrahamova, v nichž byl živ: Sto sedmdesáte a pět let.

8 I skonal a umřel Abraham v starosti dobré, stár jsa a plný dnů; a připojen jest k lidu svému.

9 Tedy pochovali ho Izák a Izmael synové jeho v jeskyni Machpelah, na poli Efrona, syna Sohar Hetejského, naproti Mamre,

10 Na tom poli, kteréž byl koupil Abraham od synů Het; tu pochován jest Abraham i Sára manželka jeho.

11 Po smrti pak Abrahamově požehnal Bůh Izákovi synu jeho, a bydlil Izák u studnice Živého vidoucího mne.

12 Tito jsou pak rodové Izmaele syna Abrahamova, jehož porodila Agar Egyptská, děvka Sářina, Abrahamovi.

13 A tato jsou jména synů Izmaelových, jimiž se jmenují po rodech svých: Prvorozený Izmaelův Nabajot, po něm Cedar, a Adbeel a Mabsan,

14 A Masma, a Dumah a Massa,

15 Hadar a Tema, Jetur, Nafis a Cedma.

16 Ti jsou synové Izmaelovi, a ta jména jejich, po vsech jejich, a po městech jejich, dvanáctero knížat po čeledech jejich.

17 (Bylo pak života Izmaelova sto třidceti a sedm let, i skonal; a umřev, připojen jest k lidu svému.)

18 A bydlili od Hevilah až do Sur, jenž jest proti Egyptu, když jdeš do Assyrie; před tváří všech bratří svých položil se.

19 Tito jsou také rodové Izáka syna Abrahamova: Abraham zplodil Izáka.

20 Byl pak Izák ve čtyřidcíti letech, když sobě vzal za manželku Rebeku, dceru Bathuele Syrského, z Pádan Syrské, sestru Lábana Syrského.

21 I modlil se Izák pokorně Hospodinu za manželku svou; nebo byla neplodná. A uslyšel jej Hospodin; a tak počala Rebeka manželka jeho.

22 A když se děti potiskali v životě jejím, řekla: Má-liť tak býti, proč jsem já počala? Šla tedy, aby se otázala Hospodina.

23 I řeklHospodin: Dva národové jsou v životě tvém, a dvůj lid z života tvého se rozdělí; lid pak jeden nad druhý bude silnější, a větší sloužiti bude menšímu.

24 A když se naplnili dnové její, aby porodila, a aj, blíženci byli v životě jejím.

25 I vyšel první ryšavý všecken, a jako oděv chlupatý; i nazvali jméno jeho Ezau.

26 Potom pak vyšel bratr jeho, a rukou svou držel Ezau za patu; pročež nazváno jest jméno jeho Jákob. A byl Izák v šedesáti letech, když ona je porodila.

27 A když dorostli ti děti, byl Ezau lovec umělý, chodě po polích; Jákob pak byl muž prostý a v staních bydlil.

28 I byl Izák laskav na Ezau, proto že z lovu jeho míval pokrm; ale Rebeka laskava byla na Jákoba.

29 Uvařil pak Jákob krmičku. Tedy Ezau přišel z pole zemdlený,

30 A řekl Jákobovi: Dej mi, prosím, jísti krmě té červené, nebo jsem umdlel. (Protož nazváno jest jméno jeho Edom.)

31 Odpověděl Jákob: Prodej mi dnes hned prvorozenství své.

32 I řekl Ezau: Aj, já k smrti se blížím, k čemuž mi tedy to prvorozenství?

33 Jákob: Přisáhni mi dnes hned. I přisáhl mu, a prodal prvorozenství své Jákobovi.

34 Tedy Jákob dal Ezauchovi chleba a té krmě z šocovice. Kterýžto jedl a pil, a vstav, odšel; a tak pohrdl Ezau prvorozenstvím.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3387

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3387. Because he feared to say, She is my woman; lest the men of the place should kill me for Rebekah. That this signifies that He could not open Divine truths themselves, because thus Divine good would not be received, is evident from the signification of “fearing to say,” as being not to be able to open; from the signification of “woman,” who here is Rebekah, as being the Lord’s Divine rational as to Divine truth (n. 3012, 3013, 3077); from the signification of “slaying me,” as being that good is not received, for by Isaac, who here is “me,” is represented the Divine good of the Lord’s rational (n. 3012, 3194, 3210), for good is said to be slain, or to perish, when it is not received, because with him who does not receive it, it is nullified; and from the signification of the “men of the place,” as being those who are in the doctrinal things of faith (n. 3385). From all this it now appears what is the internal sense of these words, namely, that if Divine truths themselves were to be opened, they would not be received by those who are in the doctrinal things of faith, because they surpass all their rational apprehension, thus all their belief, and consequently nothing of good from the Lord could flow in. For good from the Lord, or Divine good, can inflow solely into truths, because truths are the vessels of good, as often shown.

[2] Truths or appearances of truth are given man to the intent that Divine good may be able to form his understanding, and thus the man himself. For truths exist to the end that good may flow in; for without vessels or receptacles good finds no place, because it finds no state corresponding to itself; and therefore where there are no truths, or where they are not received, there is no rational or human good, consequently the man has no spiritual life. In order therefore that man may nevertheless have truths, and thereby have spiritual life, appearances of truth are given to everyone according to his apprehension; which appearances are acknowledged as truths, because they are such that Divine things can be in them.

[3] In order that it may be known what appearances are, and that they are such things as serve man instead of truths Divine, let us take examples for illustration. If it should be said that in heaven there is no idea of place, thus none of distance, but that instead of these there are ideas of state, this could not possibly be apprehended by man, for this would cause him to believe that there nothing is distinct, but that everything is confused, that is, all in one, or together; when yet all things there are so distinct that nothing can be more so. (That the places, distances, and spaces, which exist in nature, are in heaven states, may be seen above, n. 3356.) Hence it is manifest that whatever is said in the Word concerning places and spaces, and from them and by means of them, is an appearance of truth; and unless it were said by means of such appearances, it would not be received at all, consequently would be scarcely anything; for so long as he is in the world, that is, in space and time, the idea of space and of time is within almost everything of man’s thought, both in general and in particular.

[4] That the language of the Word is according to appearances of space appears from almost everything in it; as in Matthew:

Jesus asked them saying, How then doth David say, The Lord said to my Lord, Sit Thou on My right hand till I make Thine enemies Thy foot stool (Matthew 22:43-44)

where to “sit on the right hand” comes from the idea of place, thus according to appearance, when nevertheless what is here described is the state of the Lord’s Divine power. Again:

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64);

here in like manner “sitting on the right hand,” and also “coming upon the clouds,” are derived from the idea of place with men; but with angels the idea is of the Lord’s power.

In Mark:

The sons of Zebedee said to Jesus, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. Jesus answered, To sit on My right hand, and on My left, is not Mine to give, except to those for whom it hath been prepared (Mark. 10:37, 40).

From this it is manifest what sort of an idea the disciples had concerning the Lord’s kingdom, namely, that it was to sit on His right hand and on His left; and because they had such an idea, the Lord also answered them according to their apprehension, thus according to what appeared to them.

[5] In David:

He is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens and His circuit unto the ends of it (Psalms 19:5-6);

speaking of the Lord, whose state of Divine power is here described by such things as are of space.

In Isaiah:

How art thou fallen from heaven, O Lucifer, son of the dawning! Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven; 1 I will ascend above the heights of the cloud (Isaiah 14:12-14); where “falling from heaven,” “ascending into the heavens,” “exalting the throne above the stars of heaven,” “ascending above the heights of the cloud,” all of which are expressions descriptive of the love of self profaning holy things, are all derived from the idea and appearance of space or place. Inasmuch as celestial and spiritual things are presented before man by means of such things as appear to men, and in accordance with such things, therefore heaven is also described as being on high, when yet it is not on high, but is in what is internal (n. 450, 1380, 2148).

Fußnoten:

1. The Hebrew is “stars of God;” and so Swedenborg renders the expression in n. 257, 3708, 5313, 7375, 8678, and other places. The present reading therefore may be a slip of the pen, yet it is found also in Apocalypse Explained 1029, and 1108.

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

Die Bibel

 

Mark 10:40

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40 but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared."