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1 Mose 25

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1 Abraham nahm wieder ein Weib, die hieß Ketura.

2 Die gebar ihm Simran und Jaksan, Medan und Midian, Jesbak und Suah.

3 Jaksan aber zeugete Seba und Dedan. Die Kinder aber von Dedan waren: Assurim, Letusim und Leumim.

4 Die Kinder Midians waren: Epha, Epher, Hanoch, Abida und Eldaa. Diese sind alle Kinder der Ketura.

5 Und Abraham gab all sein Gut Isaak.

6 Aber den Kindern, die er von den Kebsweibern hatte, gab er Geschenke und ließ sie von seinem Sohn Isaak ziehen, weil er noch lebte, gegen den Aufgang in das Morgenland.

7 Das ist aber Abrahams Alter, das er gelebet hat, hundertundfünfundsiebenzig Jahre.

8 Und nahm ab und starb in einem ruhigen Alter, da er alt und lebenssatt war, und ward zu seinem Volk gesammelt.

9 Und es begruben ihn seine Söhne Isaak und Ismael in der zwiefachen Höhle auf dem Acker Ephrons, des Sohnes Zoars, des Hethiters, die da liegt gegen Mamre,

10 in dem Felde, das Abraham von den Kindern Heths gekauft hatte. Da ist Abraham begraben mit Sara, seinem Weibe.

11 Und nach dem Tode Abrahams segnete Gott Isaak, seinen Sohn. Und er wohnete bei dem Brunnen des Lebendigen und Sehenden.

12 Dies ist das Geschlecht Ismaels, Abrahams Sohns, den ihm Hagar gebar, die Magd Saras aus Ägypten;

13 und das sind die Namen der Kinder. Ismaels, davon ihre Geschlechter genannt sind: Der erstgeborene Sohn Ismaels Nebajoth; Kedar, Adbeel, Mibsam,

14 Misma, Duma, Masa,

15 Hadar, Thema, Jetur, Naphis und Kedma.

16 Dies sind die Kinder Ismaels mit ihren Namen in ihren Höfen und Städten, zwölf Fürsten über ihre Leute.

17 Und das ist das Alter Ismaels: hundertundsiebenunddreißig Jahre; und nahm ab und starb und ward gesammelt zu seinem Volk.

18 Und sie wohneten von Hevila an bis gen Sur gegen Ägypten, wenn man gen Assyrien gehet. Er fiel aber vor allen seinen Brüdern.

19 Dies ist das Geschlecht Isaaks, Abrahams Sohnes: Abraham zeugete Isaak.

20 Isaak aber war vierzig Jahre alt, da er Rebekka zum Weibe nahm, die Tochter Bethuels, des Syrers, von Mesopotamien, Labans, des Syrers, Schwester.

21 Isaak aber bat den HERRN für sein Weib, denn sie war unfruchtbar. Und der HERR ließ sich erbitten, und Rebekka, sein Weib, ward schwanger.

22 Und die Kinder stießen sich miteinander in ihrem Leibe. Da sprach sie: Da mir's also sollte gehen, warum bin ich schwanger worden? Und sie ging hin, den HERRN zu fragen.

23 Und der HERR sprach zu ihr: Zwei Völker sind in deinem Leibe, und zweierlei Leute werden sich scheiden aus deinem Leibe; und ein Volk wird dem andern überlegen sein, und der Größere wird dem Kleinem dienen.

24 Da nun die Zeit kam, daß sie gebären sollte, siehe, da waren Zwillinge in ihrem Leibe.

25 Der erste, der herauskam, war rötlich, ganz rauch wie ein Fell; und sie nannten ihn Esau.

26 Zuhand danach kam heraus sein Bruder, der hielt mit seiner Hand die Ferse des Esau; und hießen ihn Jakob. Sechzig Jahre alt war Isaak, da sie geboren wurden.

27 Und da nun die Knaben groß wurden, ward Esau ein Jäger und ein Ackermann, Jakob aber ein frommer Mann und blieb in den Hütten.

28 Und Isaak hatte Esau lieb und aß gern von seinem Weidwerk; Rebekka aber hatte Jakob lieb.

29 Und Jakob kochte ein Gericht. Da kam Esau vom Felde und war müde

30 und sprach zu Jakob: Laß mich kosten das rote Gericht, denn ich bin müde. Daher heißt er Edom.

31 Aber Jakob sprach: Verkaufe mir heute deine Erstgeburt.

32 Esau antwortete: Siehe, ich muß doch sterben, was soll mir dann die Erstgeburt?

33 Jakob sprach: So schwöre mir heute. Und er schwur ihm und verkaufte also Jakob seine Erstgeburt.

34 Da gab ihm Jakob Brot und das Linsengericht, und er und trank; und stund auf und ging davon. Also verachtete Esau seine Erstgeburt.

   

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Arcana Coelestia #3281

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3281. And Isaac was a son of forty years. That this signifies from His own power by temptation combats, is evident from the representation of Isaac, as being the Divine rational, as already frequently explained; from the signification of “forty,” as being temptations (n. 730, 862); and from the signification of “years,” as being states (n. 23, 487, 488, 493, 893, 2788). Hence the internal sense of these words is that the Lord made His rational Divine also as to truth, by temptation combats, thus by His own power. (That the Lord by His own power through temptations admitted into Himself made all the human in Himself Divine, was shown above, n. 1616, 1663, 1668, 1690, 1787, 2083, 2523, 2632, 2776, 3030, 3043, 3141)

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

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Arcana Coelestia #1690

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1690. They that remained fled to the mountain. That this signifies that not all were overcome, is evident without explication, from the fact that there was a residue that fled away. In the internal sense the temptations are treated of that the Lord sustained in His childhood, concerning which nothing is related in the Word of the New Testament, except concerning His temptation in the wilderness, or soon after He came out of the wilderness, and finally concerning His last temptation in Gethsemane and what then followed. That the Lord’s life, from His earliest childhood even to the last hour of His life in the world, was continual temptation and continual victory, is evident from many things in the Word of the Old Testament; and that it did not cease with the temptation in the wilderness is evident from what is said in Luke:

And when the devil had completed every temptation, he departed from Him for a season (Luke 4:13);

as also from the fact that He was tempted even to the death on the cross, and thus to the last hour of His life in the world. Hence it is evident that the whole of the Lord’s life in the world, from His earliest childhood, was continual temptation and continual victory. The last was when He prayed on the cross for His enemies, and thus for all in the whole world.

[2] In the Word of the Lord’s life, in the Gospels, none but the last is mentioned, except His temptation in the wilderness. More were not disclosed to the disciples. The things that were disclosed appear in the sense of the letter so slight as to be scarcely anything; for to speak and to answer in this manner is no temptation, when yet His temptation was more grievous than can ever be comprehended and believed by any human mind. No one can know what temptation is except the one who has been in it. The temptation that is related in Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13, contains all temptations in a summary; namely, that from love toward the whole human race, the Lord fought against the loves of self and of the world, with which the hells were filled.

[3] All temptation is an assault upon the love in which the man is, and the temptation is in the same degree as is the love. If the love is not assaulted, there is no temptation. To destroy anyone’s love is to destroy his very life; for the love is the life. The Lord’s life was love toward the whole human race, and was indeed so great, and of such a quality, as to be nothing but pure love. Against this His life, continual temptations were admitted, as before said, from His earliest childhood to His last hour in the world. The love which was the Lord’s veriest life is signified by His “hungering,” and by the devil’s saying,

If Thou art the Son of God, command this stone that it be made bread; and by Jesus answering that man shall not live by bread alone, but by every word of God (Luke 4:2-4; Matthew 4:2-4).

[4] That He fought against the love of the world, or all things that are of the love of the world, is signified by:

The devil took Him up into a high mountain, and showed Him all the kingdoms of the world in a moment of time, and said unto Him, All this power will I give Thee and the glory of them, for it hath been delivered unto me; and to whomsoever I will, I give it; if Thou therefore wilt worship before me, all shall be Thine. But Jesus answered and said unto him, Get thee behind Me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve (Luke 4:5-8; Matt 4:8-10).

[5] That He fought against the love of self, and all things that are of the love of self, is signified by this:

The devil took Him into the holy city, and set Him on the pinnacle of the temple, and said unto Him, If Thou art the Son of God, cast Thyself down for it is written, He shall give His angels charge concerning Thee, and upon their hands they shall bear Thee up, lest Thou dash Thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God (Matthew 4:5-7; Luke 4:9-12).

Continual victory is signified by its being said that after the temptations, “angels came and ministered unto Him” (Matthew 4:11; Mark 1:13).

[6] In brief, the Lord from His earliest childhood up to the last hour of His life in the world, was assaulted by all the hells, against which He continually fought, and subjugated and overcame them, and this solely from love toward the whole human race. And because this love was not human but Divine, and because such as is the greatness of the love, such is that of the temptation, it may be seen how grievous the combats were, and how great the ferocity on the part of the hells. That all this was so, I know of a certainty.

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