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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 #9430

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9430. And the cloud covered it. That this signifies the ultimate of the Word which is thus relatively obscure, is evident from the signification of “the cloud,” as being the ultimate of the Word, or its literal sense (see the preface to Genesis 18, and n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781). This sense is called a “cloud,” because it is in obscurity relatively to the internal sense; for this is in the light of heaven. That it is in obscurity and like a cloud is because it is for man while he is in the world, whereas the internal sense is for man when he comes into heaven. But be it known that while a man is in the world, he is in the internal sense of the Word when he is in the genuine doctrine of the church as to faith and as to life; for through this doctrine the internal sense of the Word is then inscribed on both his understanding and his will; on his understanding through faith; and on his will through life. When such a man comes into heaven he apprehends the Word no otherwise than according to its internal sense; and knows nothing of its external sense, this then appearing to him like a cloud that absorbs the rays of its light.

[2] It is said that the man then apprehends the Word according to its internal sense, and not according to its external sense. That it is so is because all who are in heaven are instructed by the Lord from the truth Divine that is with man, thus from the Word. The reason is that man is in the ultimate of order, and that all interior things terminate in the ultimate, the ultimate being as it were a support for the interior things, on which they subsist and rest. The Word in the letter is Divine truth in the ultimate of order; in like manner the man of the church with whom is Divine truth, in respect to his natural and sensuous mind. In the one, as in the other, the interior things terminate and rest, like a house on its foundation. The house itself is heaven, and there Divine truth is such as is the Word in the internal sense; and the foundation is the world, and there Divine truth is such as is the Word in the external sense. As a house rests on its foundation, so also heaven rests on the church; and consequently the Divine truth in heaven upon the Divine truth in the earth; for there is a continuous connection from the Lord through heaven down to man by means of the Word. This is the reason why it is always provided by the Lord that there shall be a church on the earth, in which Divine truth may be in its ultimate. This is a secret as yet known to none, and which is meant by what was cited above (n. 9357, 9360). Let all therefore beware of injuring the Word in any way; for they who injure it, injure the Divine Itself.

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

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Arcana Coelestia #8106

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8106. By day in a pillar of cloud. That this signifies that when there was a state of enlightenment it was tempered by obscurity of truth, is evident from the signification of “by day,” or “in the day,” as being in a state of enlightenment; for the times of day, as morning, noon, evening, and night, correspond to the various degrees of enlightenment which belong to intelligence and wisdom in the other life (see n. 5672, 5962, 6110); whence “day” denotes a state of enlightenment or clear perception, and “night” a state of no enlightenment, or of obscure perception (n. 7680); and from the signification of “cloud,” as being obscurity of truth, because a cloud takes away the brightness of light from the sun, and also tempers it.

[2] In the Word throughout it is said that Jehovah appeared “in a cloud,” and that He was “girded with a cloud,” also that “beneath His feet was a cloud;” in which passages by “cloud” is meant obscurity of truth, specifically, the literal sense of the Word, for relatively to the internal sense this sense is obscurity of truth (see the preface to Genesis 18; also n. 4391, 5922, 6343, 6752). This was signified by the “cloud” when the Lord was seen by Peter, James, and John in glory (Luke 9:34); when from Mount Sinai by the people; and when by Moses upon his entering to Him there (Exodus 19:9; 20:18; 24:15-18; 34:5); and also by the circumstance that the Lord so often said that He “would come in the clouds of heaven” (Matthew 24:30; 26:63-64; Mark 13:26; 14:61-62; Luke 21:27).

[3] The literal sense of the Word is called a “cloud,” because the internal sense, which is called “glory,” cannot be comprehended by man, except one who is regenerated, and is also enlightened. If the internal sense of the Word, or truth Divine in its glory, were to appear before a man who is not regenerated, it would be like thick darkness, in which he would see nothing at all, and by which he would also be blinded, that is, would believe nothing. From all this it can be seen what is signified by a “cloud by day,” namely, obscurity of truth; and when the Word is treated of, the literal sense.

[4] It is said “in a pillar of cloud and of fire,” because by “a pillar” is signified a prop which supports (see Jeremiah 1:18 , Psalms 75:3 , Revelation 3:12; Job 9:6); and it is predicated of the natural, because the natural is like a prop or base to the spiritual; for the spiritual closes in the natural, and there rests. Hence it is that the feet of the angel descending from heaven appeared “as pillars of fire” (Revelation 10:1); for by “feet” is signified the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328).

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