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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.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4670

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4670. 'A son of seventeen years' means His state. This is clear from the ages measured in years of people mentioned in the Word - spiritual realities and states are meant by them, as these are by all other numbers. For all numbers in the Word have spiritual realities and states as their meaning, see 575, 647, 648, 1988, 2075, 2252, 3252, 4264, 4495, as also do years, 487, 488, 493, 893.

[2] It does indeed seem as though numbers of years, or ages measured in years, mean nothing else than numbers of years. This is because these numbers more than any others have so to speak a more specific historical application. But these numbers too include spiritual realities and states within them, as is clear from the applications given at Genesis 5 and from what has been stated at Genesis 17:1 and Genesis 25:7 about Abraham's age and at Genesis 35:28 about Isaac's. The same is clear in addition from the fact that no historical detail exists anywhere in the Word which does not include within it something heavenly into which it is also changed when it passes from the thought of the reader to the angels present with him, and through those angels into heaven where the spiritual sense rises up out of every historical reference in the Word.

[3] But what is meant by Joseph's being seventeen years old may be seen from the meaning which this number has elsewhere, namely a beginning, in this case the beginning of the representation through Joseph. As to its meaning a beginning and that which is new, see 755, 853. What is more, this number includes within itself in a general way, and so to speak potentially, all the things that are represented by 'Joseph' - 'seven' meaning that which is holy and 'ten' remnants. For 'seven' when used in the Word adds holiness to any meaning, see 881, while 'ten' means remnants, 576, 1906, 2284. The remnants present in the Lord were Divine and His own, and by means of them He united the Human Essence to the Divine Essence, 1906.

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

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Arcana Coelestia #2284

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2284. 'Perhaps ten will be found there' means if remnants were still present. This is clear from the meaning of the number 'ten' as remnants, dealt with in Volume One, in 576, 1738. What remnants are however has been stated and shown in various places already, as in 468, 530, 560, 561, 660, 661, 1050, 1738, 1906, namely that they are all the good and all the truth with a person which lie stored away in his two memories and in his life.

[2] It is well known that there is nothing good nor anything true except that from the Lord; also that what is good and true is flowing in constantly from the Lord into man, but it is received in varying ways, and that in fact it is received according to the life of evil and according to the false assumptions in which the person has confirmed himself. These are what either annihilate, or stifle, or pervert the goods and truths flowing in constantly from the Lord. To prevent goods being mixed with evils therefore, and truths with falsities - for if they were mixed a person would perish for ever - the Lord separates them, and stores away within his interior man the goods and truths he receives. From there the Lord will never allow them to come forth as long as that person is governed by evil and falsity, except at those times when the person has entered some state that is a holy state, or when deeply and anxiously concerned about something, or in times of sickness, or other similar circumstances. These things which the Lord has so stored away in the person are what are called remnants, and of which very much mention is made in the Word, though nobody as yet knows that this is what they mean.

[3] It is according to the nature and the amount of the remnants, that is, of the good and truth residing with him, that a person experiences blessedness and happiness in the next life, for, as has been stated, such remnants are stored away in his interior man and are laid bare when he leaves things of a bodily and worldly nature behind him. The Lord alone knows the nature and the amount of remnants a person has. The person himself cannot possibly know this, for at the present day man is such that he is able to counterfeit what is good while within there is nothing but evil. A person can also appear to be evil and yet may have good within. For these reasons one is never allowed to judge the nature of another person's spiritual life; for the Lord alone, as has been stated, knows this. But one is allowed to judge the nature of another person's life, private and public, since this is of importance to society.

[4] It is very common for those who have adopted an opinion regarding any truth of faith to sit in judgement on others and to say that they cannot be saved unless their beliefs coincide with their own - a judgement which the Lord has forbidden, in Matthew 7:1-2. Yet from much experience I have been led to know that members of every religion are saved provided that they have received through a life of charity remnants of good and appearances of truth. This is what was meant by 'if ten were found [there] they would not be destroyed for the sake of the ten', that is, that if remnants were present they would be saved.

[5] The life of charity consists in thinking what is good in regard to another, and in willing for him that which is good, and in feeling joy within oneself that others as well are saved. But those people do not possess the life of charity whose will is that no others should be saved than those whose beliefs coincide with theirs, especially those who are indignant that the situation is otherwise. This becomes clear solely from the fact that more gentiles are saved than Christians. For people who have thought what is good in regard to their neighbour and have willed for him that which is good accept the truths of faith in the next life more readily than those who called themselves Christians; and they acknowledge the Lord more than Christians do. Indeed nothing gives angels greater delight and happiness than to be teaching those who pass from the world into the next life.

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