聖書

 

1 Mosebok 25

勉強

   

1 Og Abraham tok sig atter en hustru; hun hette Ketura.

2 Med henne fikk han Simran og Joksan og Medan og Midian og Jisbak og Suah.

3 Og Joksan fikk sønnene Sjeba og Dedan; og Dedans barn var assurerne og letuserne og le'ummerne

4 Og Midians barn var Efa og Efer og Hanok og Abida og Elda'a; alle disse var Keturas barn.

5 Og Abraham gav Isak alt det han eide.

6 Men sønnene til de medhustruer som Abraham hadde, gav han gaver og lot dem, mens han enn levde, flytte bort fra Isak, sin sønn, østover, til Østerland.

7 Abrahams levetid og den alder han nådde, var hundre og fem og sytti år.

8 Så opgav Abraham ånden og døde i en god alderdom, gammel og mett av dager, og han blev samlet til sine fedre.

9 Og Isak og Ismael, hans sønner, begravde ham i Makpela-hulen på den mark som hadde tilhørt hetitten Efron, Sohars sønn, østenfor Mamre,

10 den mark Abraham hadde kjøpt av Hets barn; der blev Abraham begravet likesom Sara, hans hustru.

11 Og efter Abrahams død velsignet Gud Isak, hans sønn. Og Isak bodde ved brønnen Lakai o'i.

12 Dette er Ismaels, Abrahams sønns ættetavle, han som Abraham fikk med egypterkvinnen Hagar, Saras trælkvinne.

13 Dette er navneneIsmaels sønner - de navn som de har i sin ættetavle: Nebajot, Ismaels førstefødte, og Kedar og Adbe'el og Mibsam.

14 og Misma og Duma og Massa,

15 Hadar og Tema, Jetur, Nafis og Kedma.

16 Dette var Ismaels sønner, og dette var deres navn, i deres byer og leire, tolv ættehøvdinger.

17 Ismaels leveår var hundre og syv og tretti år; så opgav han ånden og døde og blev samlet til sine fedre.

18 Og de bodde fra Havila til Sur, som ligger midt for Egypten, og bortimot Assyria; han nedsatte sig østenfor alle sine brødre.

19 Dette er historien om Abrahams sønn Isaks ætt: Abraham fikk sønnen Isak.

20 Og Isak var firti år gammel da han ektet ebekka, som var datter til arameeren Betuel fra Mesopotamia og søster til arameeren Laban.

21 Og Isak bad til Herren for sin hustru, for hun var barnløs; og Herren bønnhørte ham, og ebekka, hans hustru, blev fruktsommelig.

22 Men fosterne støtte til hverandre i hennes liv; da sa hun: Er det således, hvorfor skal jeg da være til? Og hun gikk for å spørre Herren.

23 Og Herren sa til henne: I ditt liv er det to folk, og fra ditt skjød skal to folkeslag skille sig at; det ene folk skal være sterkere enn det andre, og den eldste skal tjene den yngste.

24 Da nu hennes tid var kommet at hun skulde føde, se, da var det tvillinger i hennes liv.

25 Og den som kom først frem, var rød og over hele kroppen som en lodden kappe; og de kalte ham Esau*. / {* d.e. den lodne.}

26 Derefter kom hans bror frem, og hans hånd holdt i Esaus hæl, og ham kalte de Jakob*. Isak var seksti år gammel da de blev født. / {* d.e. han holder i hælen.}

27 Da nu guttene vokste til, blev Esau en dyktig jeger, en mann som holdt til i skog og mark; men Jakob var en stillferdig mann, som holdt sig ved teltene.

28 Og Isak holdt mest av Esau, for han var glad i vilt; men ebekka holdt mest av Jakob.

29 Engang da Jakob holdt på å koke en velling, kom Esau hjem fra marken og var rent opgitt.

30 Og Esau sa til Jakob: La mig få til livs noget av det røde, det røde du har der, for jeg er rent opgitt! Derfor kalte de ham Edom*. / {* d.e. den røde.}

31 Men Jakob sa: Selg mig først din førstefødselsrett!

32 Esau svarte: Jeg holder på å ; hvad skal jeg da med førstefødselsretten?

33 Da sa Jakob: Gjør først din ed på det! Og han gjorde sin ed på det og solgte så sin førstefødselsrett til Jakob.

34 Og Jakob gav Esau brød og linsevelling, og han åt og drakk og stod op og gikk sin vei. Således ringeaktet Esau førstefødselsretten.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#3427

この節の研究

  
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3427. 'And he called the name of the well Esek, because they contended with him' means an attitude of denial on account of those things, and also others, as being contrary to those persons, and on account of more things besides. This is clear from the fact that names given in early times were meaningful signs of a thing or of a state, 3422. In this way they were enabled to recollect many details about that thing or state, especially its essential nature. Here the well took its name from the incident of the herdsmen of Gerar disputing with Isaac's herdsmen. The fact that 'disputing' or 'contending' also means an attitude of denial, see 3425. This is the origin of the name Esek which in the original language means contention or dispute, and is derived from a related word which means oppression and violence. And since 'a well' here means the Word as regards the literal sense which holds the internal sense, 'Esek' or contention means a denial of the existence of the internal sense of the Word. The same word also includes the reasons for such denial, which, it is evident, lie with those things described just above in 3425, that is to say, things that appear to be contraries and with other things also.

[2] Thus the position with the internal sense of the Word is that those in whom no more than a knowledge of cognitions exists, who are referred to as 'the Philistines', and those in whom no more than matters of doctrine concerning faith are present, who are called 'the herdsmen of the Valley of Gerar', and with whom no charity towards the neighbour exists, inevitably refuse to recognize the existence of the internal sense of the Word. There are several reasons why they do so, the chief of which is that they do not acknowledge the Lord in their hearts, however much they confess Him with their lips. Nor in their hearts do they love the neighbour, however much they outwardly declare their love towards him. And anyone who in his heart does not acknowledge the Lord and does not in his heart love the neighbour inevitably refuses to recognize the internal sense of the Word, for the Word does not in the internal sense have anything else as its subject than love to the Lord and love towards the neighbour, on account of which the Lord says that on those two commandments depend the Law and the Prophets, that is, the whole Word, Matthew 22:37-40. I have also been allowed to see the extent to which those people do not recognize the internal sense of the Word from those who are like them in the next life. At the mere mention of the existence of the internal sense of the Word, which is not apparent in its literal sense, and of the fact that its subject is love to the Lord and towards the neighbour, not only is denial of its existence noticeable in those people but also repugnance and even loathing.

[3] This is the chief reason. A second reason is that they turn the Word completely upside down by placing the bottom on top, or what amounts to the same, making what is secondary primary. Indeed they set up faith as the essential thing of the Church, and the things that constitute love to the Lord and love towards the neighbour as the fruits of faith. But the truth is that if love to the Lord is compared to the tree of life in the paradise of Eden, charity and its works are the fruits from it, while faith and everything that is part of faith are merely the leaves. When therefore people so turn the Word upside down that they derive the fruit not from the tree but from the leaves, it is not surprising that they fail to recognize the internal sense of the Word and acknowledge merely its literal sense. For as is well known. the literal sense can be used to confirm any dogma, including the most heretical.

[4] A further reason why they do not recognize the internal sense is that the faith of people who are concerned solely with matters of doctrine concerning faith and not with goodness of life is inevitably persuasion of what is false, that is, it is a faith based on false assumptions as well as true ones. As a consequence they are more stupid than all others, for insofar as anyone is persuaded by what is false he is stupid, but insofar as anyone is concerned with goodness of life, that is, with love to the Lord and charity towards the neighbour, he has intelligence, that is, faith from the Lord. Consequently the former cannot do other than have a negative attitude regarding the internal sense of the Word, whereas the latter cannot do other than have a positive attitude. For the interiors of people who have merely a knowledge of matters of doctrine and are devoid of the good of life are closed, so much so that the light of truth from the Lord cannot flow in and enable them to discern that it is so, whereas the interiors of those in whom love to the Lord exists are open, so much so that the light of truth from the Lord can flow in, inspire their minds with affection, and enable them to discern that it is so.

[5] There is yet another reason why they do not take any delight in reading the Word, except to gain position and wealth, and a reputation on account of these things - which delight is the delight that goes with self-love and love of the world. So true is this that if such gains are not to be had they reject the Word altogether. Such people in their hearts refuse to recognize not only the internal sense of the Word when they hear about it but also the literal sense itself, no matter how much they imagine they do believe in it. For anyone whose end in view is the delight that goes with self-love and love of the world casts out of his heart altogether everything that has to do with eternal life, and speaks from his natural and bodily-minded man when he speaks about the kind of things that he calls truths not for the sake of the Lord and of His kingdom but for the sake of himself and those who are his own. These and many other considerations are what cause people called 'the herdsmen of the Valley of Gerar' and 'the Philistines' to refuse to recognize the internal sense of the Word.

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