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Бытие 25

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1 И взялъ Авраамъ еще жену, именемъ Хеттуру.

2 Она родила ему Зимрана, Іокшана, Медана, Мадіана, Ишбака и Шуаха.

3 Отъ Іокшана родились Шева и Деданъ. Сыны Дедана были: Ашуримъ, Летушимъ и Леюмимъ.

4 Сыны Мадіана: Ефа, Еферъ, Ханохъ, Авида и Елдага. Всј сіи суть сыны Хеттуры.

5 Впрочемъ Авраамъ отдалъ все имјніе свое Исааку.

6 А сынамъ наложницъ, которыя были у Авраама, далъ Авраамъ дары, и отпустилъ ихъ отъ Исаака, сына своего, еще при жизни своей, къ востоку, въ землю восточную.

7 Дней жизни Авраамовой, которые онъ прожилъ, было сто семьдесять пять лјтъ.

8 И скончался Авраамъ, и умеръ въ старости доброй, будучи престарјлъ и насыщенъ жизнію, и присоединился къ народу своему.

9 И погребли его Исаакъ и Измаилъ, сыновьа его, въ пещерј Махпелј, на полј ЕФрона, сына Цохара, Хеттеянина, которое находится противъ Мамре,

10 на полј, которое Авраамъ приобрјлъ отъ сыновъ Хетовыхъ. Тамъ погребены Авраамъ и Сарра, жена его.

11 По смерти Авраама, Богъ благословилъ Исаака, сына его. Исаакъ жилъ при Беэр-лахай-рои.

12 Вотъ родословіе Измаила, сына Авраамова, котораго родила Аврааму Агарь, Египтянка, служанка Саррина;

13 и вотъ имена сыновъ Измаиловыхъ, имена ихъ по поколјніямъ ихъ: первенецъ Измаиловъ Наваіоѕъ, за нимъ Кедаръ, Адбеелъ, Мивсамъ,

14 Мишма, Дума, Масса,

15 Хададъ, Ѕема, Іетуръ, Нафишъ и Кедма.

16 Сіи суть сыны Измаиловы, и сіи суть имена ихъ въ родахъ ихъ, въ кочевьяхъ ихъ. Это двјнадцать князей племенъ ихъ.

17 Лјтъ же жизни Измаиловой было сто тридцать семь лјтъ; и скончался онъ, и умеръ, и присоединился къ народу своему.

18 Потомки его разселились отъ Хавилы до Сура, что противъ Египта, и даже до Ассиріи. Такъ палъ ему жребій жить предъ лицемъ всјхъ братьевъ своихъ.

19 Воть родословіе Исаака, сына Авраамова. Авраамъ родилъ Исаака.

20 Исааку было сорокъ лјтъ отъ рожденія, когда онъ взялъ себј въ жену Ревекку, дочь Ваѕуила Арамеянина изъ Месопотаміи, сестру Лавана Арамеянина.

21 И молился Исаакъ Іеговј о женј своей, потому что она была неплодна: и услышалъ его Іегова, и зачала Ревекка, жена его.

22 И стали биться младенцы въ утробј ея; тогда сказала она: если такъ, то для чего мнј это? и пошла вопросить Іегову.

23 Іегова сказалъ ей: Два племени во чревј твоемъ, И Два различныхъ народа произойдутъ изъ утробы твоей; Одинъ народъ сдјлается сильнје другаго, И большій будетъ въ порабощеніи у меньшаго.

24 Когда настало время родить ей: оказалось, что въ утробј ея были близнецы.

25 Первый вышелъ рыжій, весь какъ волосяная одежда; и нарекли ему имя: Исавъ.

26 Потомъ вышелъ братъ его, держась рукою своею за пяту Исава; и наречено ему имя: Іаковъ. Исааку же было шестьдесятъ лјтъ, когда они родились.

27 Дјти выросли. Исавъ былъ человјкъ искусный въ звјроловствј, любящій быть въ полј; а Іаковъ человјкъ кроткій, живущій въ шатрахъ.

28 Исаакъ любилъ Исава, потому что любилъ јсть изловленное; а Ревекка любила Іакова.

29 Однажды сварилъ Іаковъ похлебку; а Исавъ пришелъ съ поля и усталъ.

30 И сказалъ Исавъ Іакову: дай мнј појсть краснаго, краснаго этого, ибо я усталъ. Отъ сего дано ему прозваніе: Эдомъ.

31 Но Іаковъ сказалъ: продай мнј теперь свое первородство.

32 Исавъ сказалъ: вотъ я скоро умру; что мнј въ этомъ первородствј?

33 Іаковъ сказалъ: поклянись мнј теперь же. Онъ поклялся, и такимъ образомъ продалъ первородство свое Іакову.

34 Тогда Іаковъ далъ Исаву хлјба и похлебки изъ чечевицы; и онъ јлъ, и пилъ, и всталъ, и пошелъ; и за ничто почелъ Исавъ первородство.

   

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Arcana Coelestia #3316

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3316. 'Jacob boiled pottage' means matters of doctrine when massed together. This is clear from the representation of 'Jacob' as the doctrine of natural truth, dealt with in 3305, and so as matters of doctrine within the natural man, and from the meaning of 'pottage' as a massing together of such matters of doctrine. Indeed 'boiling pottage' is massing together; for the verb in the original language is strictly speaking the noun for 'pottage' - as if you were to say 'he pottaged pottage', that is, he massed it together. It is the first state in the joining together of good and truth that is described in this verse and in those that follow to the end of the chapter. The first state of one who is being regenerated - that is, with whom truth is being joined to good - is a state in which first of all matters of doctrine regarding what is true are massed together, without any definite order, in his natural man, that is, in the storehouse there called the memory. The matters of doctrine present there at that time may be compared to the undigested particles of some ingredient, not compounded with anything else but massed together, and may be compared to a kind of chaos. But the chaos exists to the end that they may be brought into an ordered condition; for with anything that is brought into an ordered condition chaos exists at first. This is what is meant by the pottage that Jacob boiled, that is, massed together. Those matters of doctrine are not brought into an ordered condition by anything within themselves but by the good that must enter into them; and the amount of good entering into them, also the essential nature of that good, determine how far they become ordered and the nature of their then ordered condition. When good first craves and desires matters of doctrine, to the end that they may be joined to itself, it is seen in the form of an affection for truth. These are the considerations meant by 'Esau said to Jacob, Let me sip now from the red [pottage], this red [pottage]'.

[2] Such considerations do indeed appear to be quite remote from the sense of the letter, but nevertheless when man reads these words and understands them according to the sense of the letter, the angels who reside with him at the time do not have any [natural] idea at all of pottage, or of Jacob, or of Esau, or of red, or of sipping from red [pottage]. Instead they have a spiritual idea of them, which is altogether different and remote from that natural idea. The idea of those persons and objects is instantly converted into a spiritual idea. And so it is with everything else in the Word, such as, for example, when one reads of bread there the angels do not perceive bread but instead of bread instantly perceive celestial love and things that belong to celestial love, which is love to the Lord. And when one reads in the Word of wine they do not perceive wine but instead of wine spiritual love and the things that belong to that love, which is love towards the neighbour. Accordingly when one reads of pottage or soup they do not perceive pottage or soup but matters of doctrine that are not as yet joined to good, and thus a disordered massing together of them. This shows the essence and character of angels' thought and perception, and how remote these are from man's thought and perception. If a person when in a holy frame of mind were to think as they do - such as during the Holy Supper - and instead of bread were to perceive love to the Lord, and instead of wine love towards the neighbour, his thought and perception would then be similar to the angels' who in that case would draw nearer to him till at length it would be possible for them to share their thoughts with him, though only insofar as good was at the same time present in that person.

[3] That 'pottage' or soup means a massing together may be seen also from what is said about the sons of the prophets and Elisha in the Book of Kings,

Elisha came again to Gilgal, and there was a famine in the land. And the sons of the prophets were sitting before him, and he said to his servant, Set on the great pot, and boil pottage for the sons of the prophets. And one of them went out into the field to gather herbs and found a wild vine, and gathered from it wild gourds his lap full, and came and cut them up into the pot of pottage, for they did not know [what they were]. And they poured out for the men to eat. And it happened, while they were eating of the pottage, that they cried out and said, There is death in the pot, O man of God! And they could not eat it. And he said, Then bring flour. And he threw it into the pot, and said, Pour out for the people. And they ate, and there was no harm in the pot. 2 Kings 4:38-41.

In the internal sense these words have an altogether different meaning from what they do in the sense of the letter, that is to say, 'a famine in the land' means a dearth of cognitions of good and truth, 1460; 'the sons of the prophets' means those who teach, 2543; 'pottage' facts badly massed together; 'flour' truth which is obtained from good, or that which is spiritual obtained from that which is celestial, 2177. Thus the description of Elisha throwing the flour into the pot, at which point it ceased to contain anything harmful, means that those facts, massed together so, were put right by means of spiritual truth from the Lord's Word - for 'Elisha' represented the Lord as to the Word, 2762. Devoid of this spiritual sense the story about the pottage and the change effected by the flour would not have been worthy of mention in the most holy Word. As with the rest of the miracles in the Word, all of which conceal what is Divine within them, this miracle was performed for the sake of representing those things.

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