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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.

   

Aus Swedenborgs Werken

 

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.