La Bibbia

 

Postanak 25

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1 Abraham je sebi uzeo još jednu ženu; zvala se Ketura.

2 Ona mu je rodila Zimrana, Jokšana, Medana, Midjana, Jišbaka i Šuaha.

3 A od Jokšana rodili se Šeba i Dedan. Dedanovi su potomci: Ašurci, Letušci i Leumci.

4 Sinovi su Midjanovi: Efa, Efer, Hanok, Abida i Eldaa. Sve su to potomci Keturini.

5 Abraham prenese sav svoj imutak na Izaka;

6 a sinovima od svojih suložnica dade Abraham samo darove i još ih za svoga života razašalje po istoku - daleko od svog sina Izaka - u Istočni kraj.

7 Ovo je duljina Abrahamova života što ga je proživio: stotinu sedamdeset i pet godina.

8 Zatim Abraham preminu, umrije u sretnoj dobi - star i pun godina - te bi pridružen svojim precima.

9 Njegovi sinovi, Izak i Jišmael, sahrane ga u spilji Makpeli, na poljani Efrona, sina Hetita Sohara, nasuprot Mamri:

10 to je poljana što ju je Abraham kupio od Hetovih sinova. Ondje je sahranjen Abraham i njegova žena Sara.

11 Poslije Abrahamove smrti Bog je blagoslivljao njegova sina Izaka. Izak je živio blizu Beer Lahaj Roja.

12 Ovo je povijest Abrahamova sina Jišmaela, koga je Abrahamu rodila Sarina sluškinja, Egipćanka Hagara.

13 A ovo su sinovi Jišmaelovi, svaki po svom imenu i po svom rođenju: Jišmaelov prvenac Nebajot, Kedar, Adbeel, Mibsam,

14 Mišma, Duma, Masa,

15 Hadad, Tema, Jetur, Nafiš i Kedma.

16 To su Jišmaelovi sinovi i to su njihova imena prema njihovim naseljima i taborištima: dvanaest poglavica od isto toliko plemena.

17 A ovo je duljina Jišmaelova života: stotinu trideset i sedam godina. Zatim izdahnu; umrije i bi pridružen svojim precima.

18 Potomstvo mu se naselilo od Havile do Šura, koji je na istok Egiptu idući prema Ašuru. Nastaniše se nasuprot svojoj braći.

19 Ovo je povijest Abrahamova sina Izaka: Izak se rodio od Abrahama.

20 Izaku je bilo četrdeset godina kad se oženio Rebekom, kćerkom Aramejca Betuela iz Padan Arama, a sestrom Aramejca Labana.

21 Izak se obrati Jahvi za svoju ženu jer je bila nerotkinja. Jahve ga usliša te njegova žena Rebeka zače.

22 No djeca se u njezinoj utrobi tako sudarala te ona uzviknu: "Ako je tako, zašto ću živjeti!" Ode, dakle, da se posavjetuje s Jahvom.

23 I Jahve joj reče: "Dva su svijeta u utrobi tvojoj; Dva će se naroda iz tvog krila odijeliti. Narod će nad narodom gospodovati, stariji će služiti mlađemu."

24 Došlo vrijeme da rodi, kad gle - blizanci u njezinoj utrobi.

25 Pojavi se prvi. Bio je crven; sav runjav kao ogrtač. Stoga mu nadjenuše ime Ezav.

26 Potom se pojavi njegov brat. Rukom se držao Ezavu za petu. Zato mu nadjenuše ime Jakov. Izaku je bilo šezdeset godina kad su oni rođeni.

27 Kad su dječaci odrasli, Ezav postane vješt lovac, čovjek pustare. Jakov je bio čovjek krotak i boravio je u šatorima.

28 Izaku je Ezav bio draži jer je volio divljač, a Rebeka je više voljela Jakova.

29 Jednom Jakov kuhaše jelo. Ezav stigne s polja, gladan.

30 Reče Ezav Jakovu: "Daj mi toga crvenog variva da pojedem jer sam izgladnio." Stoga mu je ime Edom.

31 A Jakov odgovori: "Ustupi mi prije svoje prvorodstvo!"

32 Ezav reče: "Evo me skoro na smrti; što će mi prvorodstvo!"

33 Jakov nastavi: "Prije mi se zakuni!" On mu se zakune, i tako proda Jakovu svoje prvorodstvo.

34 Tada Jakov dade Ezavu kruha i čorbe od sočivice. Jeo je i pio, onda se digao i otišao. Tako Ezav pogazi svoje prvorodstvo.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #3308

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3308. The boys grew up. That this signifies the first state, namely, of the conjunction of good and truth, is evident from the signification of “growing up,” when predicated of good and truth in respect to origin and progress, as being the first state of the latter, namely, of progress, concerning which hereafter; and from the signification of the “boys,” as being good and truth; for good is represented by the “boy Esau,” and truth by the “boy Jacob,” as before shown. The case with good and truth is the same as with offspring, in that they are conceived, are in the womb, are born, grow up, and also advance in age even to the last. That they are conceived, are in the womb, and are born, pertains to the state of origin; but that they grow up, and advance in age even to the last, pertains to the state of progress. The state of progress advances in succession from the birth, and is a state of the conjunction of good and truth. The first of this state is that which is here signified by “growing up.” This state commences immediately after birth, and is continued even to the last of life; and with those who are in good, after the life of the body to eternity. The angels are thus being continually perfected.

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

Dalle opere di Swedenborg

 

Arcana Coelestia #3293

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3293. Two nations are in thy womb. That this signifies the natural as to interior and exterior good, that there is conception, is evident from the signification of “nations,” as being goods, especially the goods of the church (see n. 1159, 1258, 1260, 1416, 1849); and that here the goods which are in the natural are signified, is evident from the fact that Esau and Jacob, who were then in the womb, represent the Lord’s Divine natural, as will become very evident from what follows, where they are treated of. The natural, like the rational, consists of good and truth; the good in the natural is all that which is of natural affection, and is called delight; but the truth is all that which is of the memory, and is called memory-knowledge. These two must be in the natural for there to be any natural. By itself, memory-knowledge abstractedly from any delight which is of affection, is not anything; for the natural has its life from the delight within it; and from this derives its ability to know anything; whereas delight, which is the good of the natural, is something without memory-knowledge; but only such a vitality as infants have. In order therefore for the natural to be human it must consist of both, the one being perfected by the other; but it has its real life from good.

[2] As regards this good which is here treated of, it is twofold, interior and exterior; the interior good communicates with the interior man, that is, with the rational; while the exterior good communicates with the external man, that is, with the things of the body, and makes the life in the external senses, and also in the actions. Without this twofold communication, man cannot live either as to the reason or as to the body. It is the interior communication which abides with man after death, and then makes his natural life, for a spirit also has natural life, inasmuch as his spiritual life is terminated in the natural as in an ultimate plane; for immediately after death a man is not able to think spiritually, except from the things that belong to his natural. The exterior communication, however, is that which a man has while he lives in the body, but this ceases by the death of the body. All this shows what is signified by “two nations in the womb,” namely the natural as to interior and exterior good. “In the womb,” in the internal sense, signifies conception, therefore it is here said “that there is conception.”

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