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Genesi 25

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1 Poi Abrahamo prese un’altra moglie, per nome Ketura.

2 E questa gli partorì Zimran, Jokshan, Medan, Madian, Jishbak e Shuach.

3 Jokshan generò Sceba e Dedan. I figliuoli di Dedan furono gli Asshurim, Letushim ed i Leummim.

4 E i figliuoli di Madian furono Efa, Efer, Hanoch, Abida ed Eldaa. Tutti questi furono i figliuoli di Ketura.

5 E Abrahamo dette tutto quello che possedeva a Isacco;

6 ma ai figliuoli delle sue concubine fece dei doni, e, mentre era ancora in vita, li mandò lungi dal suo figliuolo Isacco, verso levante, nel paese d’oriente.

7 Or tutto il tempo della vita d’Abrahamo fu di centosettanta cinque anni.

8 Poi Abrahamo spirò in prospera vecchiezza, attempato e sazio di giorni, e fu riunito al suo popolo.

9 E Isacco e Ismaele, suoi figliuoli, io seppellirono nella spelonca di Macpela nel campo di Efron figliuolo di Tsoar lo Hitteo, ch’è dirimpetto a Mamre:

10 campo, che Abrahamo avea comprato dai figliuoli di Heth. Quivi furon sepolti Abrahamo e Sara sua moglie.

11 E dopo la morte d’Abrahamo, Iddio benedisse Isacco figliuolo di lui; e Isacco dimorò presso il pozzo di Lachai-Roi.

12 Or questi sono i discendenti d’Ismaele, figliuolo d’Abrahamo, che Agar, l’Egiziana, serva di Sara, avea partorito ad Abrahamo.

13 Questi sono i nomi de’ figliuoli d’Ismaele, secondo le loro generazioni: Nebaioth, il primogenito d’Ismaele; poi Kedar, Adbeel, Mibsam,

14 Mishma, Duma, Massa, Hadar, Tema, Jethur,

15 Nafish e Kedma.

16 Questi sono i figliuoli d’Ismaele, e questi i loro nomi, secondo i loro villaggi e i loro accampamenti. Furono i dodici capi dei loro popoli.

17 E gli anni della vita d’Ismaele furono centotrenta sette; poi spirò, morì, e fu riunito al suo popolo.

18 E i suoi figliuoli abitarono da Havila fino a Shur, ch’è dirimpetto all’Egitto, andando verso l’Assiria. Egli si stabilì di faccia a tutti i suoi fratelli.

19 E questi sono i discendenti d’Isacco, figliuolo d’Abrahamo.

20 Abrahamo generò Isacco; e Isacco era in età di quarant’anni quando prese per moglie Rebecca, figliuola di Bethuel, l’Arameo di Paddan-Aram, e sorella di Labano, l’Arameo.

21 Isacco pregò istantemente l’Eterno per sua moglie, perch’ella era sterile. l’Eterno l’esaudì, e Rebecca, sua moglie, concepì.

22 E i bambini si urtavano nel suo seno; ed ella disse: "Se così è, perché vivo?" E andò a consultare l’Eterno.

23 E l’Eterno le disse: "Due nazioni sono nel tuo seno, e Due popoli separati usciranno dalle tue viscere. Uno dei Due popoli sarà più forte dell’altro, e il maggiore servirà il minore".

24 E quando venne per lei il tempo di partorire, ecco ch’ella aveva due gemelli nel seno.

25 E il primo che uscì fuori era rosso, e tutto quanto come un mantello di pelo; e gli fu posto nome Esaù.

26 Dopo uscì il suo fratello, che con la mano teneva il calcagno di Esaù; e gli fu posto nome Giacobbe. Or Isacco era in età di sessant’anni quando Rebecca li partorì.

27 I due fanciulli crebbero, ed Esaù divenne un esperto cacciatore, un uomo di campagna, e Giacobbe un uomo tranquillo, che se ne stava nelle tende.

28 Or Isacco amava Esaù, perché la cacciagione era di suo gusto; e Rebecca amava Giacobbe.

29 Or come Giacobbe s’era fatto cuocere una minestra, Esaù giunse dai campi, tutto stanco.

30 Ed Esaù disse a Giacobbe: "Deh, dammi da mangiare un po’ di cotesta minestra rossa; perché sono stanco". Per questo fu chiamato Edom.

31 E Giacobbe gli rispose: "Vendimi prima di tutto la tua primogenitura".

32 Ed Esaù disse: "Ecco io sto per morire; che mi giova la primogenitura?"

33 E Giacobbe disse: "Prima, giuramelo". Ed Esaù glielo giurò, e vendé la sua primogenitura a Giacobbe.

34 E Giacobbe diede a Esaù del pane e della minestra di lenticchie. Ed egli mangiò e bevve; poi si levò, e se ne andò. Così Esaù sprezzò la primogenitura.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1951

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1951. He shall dwell against the faces of all his brethren. That this signifies that there will be continual contentions about matters of faith, but that nevertheless it will be a conqueror, is evident from what has just been said; which is yet more fully described where the Word tells of the posterity of Ishmael, in these words:

They dwelt from Havilah unto Shur, that is toward the faces of Egypt, as one comes to Asshur, (his lot) fell toward the faces of all his brethren (Genesis 25:18),

of which words the internal sense is evident from the signification of Havilah, Shur, Egypt, and Assyria. “Havilah” signifies that which is of intelligence (as appears from what has been shown in n. 115); “Shur” signifies truth proceeding from memory-knowledges (spoken of above, n. 1928); “Egypt,” all that is of memory-knowledge (n. 1164, 1165, 1186, 1462); and “Assyria,” that which belongs to reason (n. 119, 1186); from the significations of all which, when reduced into one general meaning, it is evident that by Ishmael is represented such a rational. This very kind of truth is represented in the other life in various ways, and always as what is strong, powerful, and hard; insomuch that it cannot be resisted at all. When spirits merely think of such truth, something of terror comes over them, because it is its nature not to yield, and thus not to recede; from which also we may see what is meant by “dwelling against the faces of all his brethren.” Anyone may know that an arcanum lies hidden in this description, but of what nature has hitherto been unknown.

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

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Arcana Coelestia #1164

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1164. That by “Cush” or “Ethiopia” are signified the interior knowledges of the Word, by which such men confirm false principles, may be seen in Jeremiah:

Egypt riseth up like a stream, whose waters toss themselves like the rivers, and he hath said, I will go up, I will cover the earth, I will destroy the city and the inhabitants thereof. Go up ye horses, and rage ye chariots; and let the mighty men go forth, Cush and Put that handle the shield (Jeremiah 46:8-9).

“Egypt” here denotes those who believe nothing unless they apprehend it from memory-knowledges, whereby everything becomes involved in doubt, denial, and falsity, which is to “go up, cover the earth, and destroy the city.” “Cush” here denotes more universal and more interior knowledges of the Word, whereby men confirm received principles of falsity. “Put” denotes knowledges from the literal sense of the Word which are according to the appearances of the senses.

[2] In Ezekiel:

A sword shall come upon Egypt, and there shall be grief in Cush, when the slain shall fall in Egypt; and they shall take her multitude, and her foundations shall be destroyed. Cush, and Put, and Lud, and all Ereb and Cub, and the sons of the land of the covenant shall fall with them by the sword (Ezekiel 30:4-5).

No one could at all know what these things mean except from the internal sense; and if the names did not signify actual things [res], there would be scarcely any sense. But here by “Egypt” are signified memory-knowledges, whereby men desire to enter into the mysteries of faith. “Cush and Put” are called “the foundations thereof” because they signify knowledges from the Word.

[3] In the same:

In that day shall messengers go forth from before Me in ships, to make confident Cush afraid; and there shall be grief upon them, as in the day of Egypt (Ezekiel 30:9).

“Cush” denotes those knowledges from the Word that confirm falsities which are hatched from memory-knowledges. In the same:

I will make the land of Egypt into wastes, a waste of desolation, from the tower of Seveneh, even unto the border of Cush (Ezekiel 29:10).

Here “Egypt” denotes memory-knowledges; and “Cush” the knowledges of the interior things of the Word, which are the boundaries as far as memory-knowledges go.

[4] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the captivity of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt; and they shall be dismayed and ashamed because of Cush their hope, and of Egypt their glory (Isaiah 20:4-5).

“Cush” here denotes knowledges from the Word, whereby falsities acquired through memory-knowledges are confirmed; “Asshur” is reasoning which leads men “captive.”

In Nahum:

Cush and Egypt were her strength, and there was no end; Put and Lubim were thy helpers (Nahum 3:9).

This is said of the church vastated, and here in like manner “Egypt” denotes memory-knowledges, and “Cush” knowledges.

[5] “Cush and Egypt” here denote simply knowledges and memory-knowledges, which are truths, useful to those who are in the faith of charity; thus they are here used in a good sense.

In Isaiah:

Thus said Jehovah, The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall pass over unto thee, and they shall be thine; they shall go after thee in fetters, they shall pass over and shall bow down unto thee; they shall pray unto thee; God is in thee only, and there is no other God besides (Isaiah 45:14).

“The labor of Egypt” denotes memory-knowledge; and “the merchandise of Cush and of the Sabeans,” knowledges of spiritual things which are serviceable to those who acknowledge the Lord; for all memory-knowledge and knowledge are for them.

[6] In Daniel:

The king of the north shall have dominion over the hidden stores of gold and silver, and over all the desirable things of Egypt; and the Lubim (Put) and Cushim shall be at thy steps (Daniel 11:43).

“Put and Cush” here denote knowledges from the Word; and “Egypt,” memory-knowledges.

In Zephaniah:

From the crossing of the rivers of Cush, My worshipers (Zephaniah 3:10),

denoting those who are without knowledges, that is, the Gentiles.

In David:

Great ones shall come out of Egypt; Cush shall hasten his hands unto God (Psalms 68:31).

“Egypt” here denotes memory-knowledges and “Cush” knowledges.

[7] In the same:

I will make mention of Rahab and Babylon as among them that know Me; behold Philistia, and Tyre, with Cush; this one was born there (in the city of God) (Psalms 87:4).

“Cush” denotes knowledges from the Word; and therefore it is said that he “was born in the city of God.” It is because “Cush” signifies the interior knowledges of the Word and the intelligence thence derived, that it is said that the second river that went forth from the garden of Eden “encompassed the whole land of Cush” (concerning which see n. 117).

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