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Genesis 25

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1 And Abraham married another wife, named Cetura:

2 Who bore to him Zamran, and Jecsan, and Madan, and Madian, and Jesboc, and Sue.

3 Jecsan also begot Saba and Dadan. The children of Dadan were Assurim, and Latusim, and Loomin.

4 But of Madian was born Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura.

5 And Abraham gave all his possessions to Isaac.

6 And to the children of the concubines he gave gifts, and separated them from Isaac his son, while he yet lived, to the east country.

7 And the days of Abraham's life were a hundred and seventy-five years.

8 And decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.

9 And Isaac and Ismael his sons buried him in the double cave, which was situated in the field of Ephron the son of Seor the Hethite, over against Mambre;

10 Which he had bought of the children of Heth: there was he buried, and Sara his wife.

11 And after his death, God blessed Isaac his son, who dwelt by the well named Of the living and seeing.

12 These are the generations of Ismael the son of Abraham, whom Agar the Egyptian, Sara's servant, bore unto him:

13 And these are the names of his children according to their calling and generations. The firstborn of Ismael was Nabajoth, then Cedar, and Adbeel, and Mabsam.

14 And Masma, and Duma, and Massa,

15 Hadar, and Thema, and Jethur, and Naphis, and Cedma.

16 These are the sons of Ismael: and these are their names by their castles and towns, twelve princes of their tribes.

17 And the years of Ismael's life were a hundred and thirty-seven, and decaying he died, and was gathered unto his people.

18 And he dwelt from Hevila as far as Sur, which looketh towards Egypt, to them that go towards the Assyrians. He died in the presence of all his brethren.

19 These also are the generations of Isaac the son of Abraham: Abraham begot Isaac:

20 Who when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.

21 And Isaac besought the Lord for his wife, because she was barren; and he heard him, and made Rebecca to conceive.

22 But the children struggled in her womb: and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.

23 And he answering said: Two nations are in thy womb, and Two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.

24 And when her time was come to be delivered, behold twins were found in her womb.

25 He that came forth first was red, and hairy like a skin: and his name was called Esau. Immediately the other coming forth, held his brother's foot in his hand, and therefore he was called Jacob.

26 Isaac was threescore years old when the children were born unto him.

27 And when they were grown up, Esau became a skillful hunter, and a husbandman, but Jacob a plain man dwelt in tents.

28 Isaac loved Esau, because he ate of his hunting: and Rebecca loved Jacob.

29 And Jacob boiled Pottage: to whom Esau, coming faint out of the field,

30 Said: Give me of this red pottage, for I am exceeding faint. For which reason his name was called Edom.

31 And Jacob said to him: Sell me thy first birthright.

32 He answered: Lo I die, what will the first birthright avail me.

33 Jacob said: Swear therefore to me. Esau swore to him, and sold his first birthright.

34 And so taking bread and the pottage of lentils, he ate, and drank, and went his way; making little account of having sold his first birthright.

   

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Arcana Coelestia #3392

इस मार्ग का अध्ययन करें

  
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3392. And behold Isaac was laughing with Rebekah his woman. That this signifies that Divine good was present in Divine truth, or that Divine good was adjoined to Divine truth, is evident from the representation of Isaac, as being the Divine good of the Lord’s rational (n. 3012, 3194, 3210); from the signification of “laughing,” as being the love or affection of truth (n. 2072, 2216); and from the representation of Rebekah, as being the Divine truth of the Lord’s rational (n. 3012, 3013, 3077). Hence it is evident that “Isaac laughing with Rebekah his woman” signifies that Divine good was present with Divine truth. The sense of the words in the series is that at first spiritual truth is received for the reason that it is called Divine; and afterwards because the Divine is in it, which is clearly seen by those who are being regenerated and are becoming men of the spiritual church. These are they who are meant by “Abimelech;” that is, who are in the doctrine of faith, and look to truths in knowledges (concerning whom just above, n. 3391).

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

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Arcana Coelestia #3391

इस मार्ग का अध्ययन करें

  
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3391. And Abimelech king of the Philistines looked out through a window, and saw. That this signifies the doctrine of faith looking to rational things in knowledges, is evident from the representation of Abimelech, as being the doctrine of faith that looks to rational things (n. 2504, 2509, 2510, 2533); from the signification of “king of the Philistines” as being doctrinal things (n. 3365); and from the signification of a window,” as being the intellectual faculty (n. 655, 658), consequently the internal sight, for this was formerly signified by “windows.” Thus to “look out through a window” is to perceive those things which appear by means of the internal sight, which in general are knowledges such as are of the external man. Rational things, or what is the same, appearances of truth, that is, truths spiritual, are not knowledges, but are in knowledges, for they belong to the rational, thus to the internal man, and it is the internal man which looks to the things of the external man, thus to truths in knowledges. For as knowledges are of the natural man, they are vessels that receive rational things (that truths Divine flow into the rational, and through this into the natural, and in this latter are exhibited as an image of many things in a mirror, may be seen above, n. 3368).

[2] That “windows” signify the things of the internal sight-that is, of the understanding-which in one word are called intellectual things, is evident from those passages of the Word which were adduced in n. 655; and further from the following.

In Joel:

They shall run to and fro in the city, they shall run upon the wall, they shall climb up into the houses, they shall enter in by the windows as a thief (Joel 2:9);

speaking of the evils and falsities of the last days of the church; “climbing up into the houses” denotes destroying the goods of the will (that “house” denotes the goods of the will may be seen above, n. 710, 2233, 2334); and “entering in by the windows” denotes destroying truths and their knowledges which are of the understanding.

In Zephaniah:

Jehovah will stretch out His hands upon the north, and destroy Asshur; herds shall lie down in the midst of her; every wild animal of his kind; both the pelican and the osprey, shall pass the night in the pomegranates thereof; a voice shall sing in the windows, drought shall be upon the threshold, because he hath laid bare the cedar (Zeph. 2:13-14); where the destruction of the truths of faith by reasonings, which are “Asshur,” is treated of (n. 119, 1186); that a “voice shall sing in the windows” signifies the desolation of truth, thus of the intellectual faculty as to truth.

[3] In the book of Judges:

Through the window she looked forth, and the mother of Sisera cried through the lattice, Why is his chariot so long in coming? (Judg. 5:28);

this is the prophecy of Deborah and Barak concerning the resuscitation of a spiritual church; “looking forth through a window” denotes through the reasonings of those who deny truths and thus destroy what is of the church; for such reasonings are intellectual things in the opposite sense.

In Jeremiah:

Woe unto him that buildeth his house without righteousness, and his chambers without judgment; that saith, I will build me a roomy house and spacious chambers; and cutteth him out windows; and it is ceiled with cedar, and painted with vermilion (Jeremiah 22:13-14);

“[B]uilding a house without righteousness, and chambers without judgment” denotes building up a religious system from what is not good and not true (that “righteousness and judgment” are good and truth may be seen above, n. 2235); “cutting him out windows and ceiling with cedar, and painting with vermilion,” denotes falsifying intellectual and spiritual truths. The windows of the temple at Jerusalem represented nothing but that which belongs to intellectual and thus to spiritual things. The like is signified by the windows of the new temple described in Ezekiel (40:16, 40:22, 25, 40:33, 36; 41:16, 26); for anyone can see that in this Prophet the new temple, the new Jerusalem, and the new earth, are nothing else than the Lord’s kingdom; thus that the things mentioned in regard to them are such as belong to His kingdom.

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