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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 #3394

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3394. Surely behold she is thy woman, and how saidst thou, She is my sister? That this signifies that if Divine truth it was not also rational, is evident from the signification of “woman,” here Rebekah, as being the Divine truth of the Lord’s Divine rational (n. 3012, 3013, 3077); and from the signification of “sister,” as being rational truth (n. 3386); thus “behold she is thy woman, and how saidst thou, She is my sister?” signifies that because truth is Divine, it cannot be rational.

[2] With this arcanum the case is this: The spiritual, not having perception as the celestial have, do not know that with a regenerated man Divine truth becomes rational truth. They do indeed say that all good and all truth are from the Lord; yet as these come forth in their rational, they suppose them to be their own, and thus as it were from themselves; for the spiritual cannot be separated from their own, and their own so wills it; although as regards this matter with the celestial, these perceive Divine good and truth in the rational, that is, in the rational things which when enlightened by the Divine of the Lord are appearances of truth (n. 3368), even in the natural, that is, in the things of sense and memory-knowledge; and as the celestial are in such a state, they are able to acknowledge that all good and truth flow in from the Lord; and also that there is a perceptive power of good and truth that is communicated and appropriated to them by the Lord, and that constitutes their delight, bliss, and happiness. It was from this that the most ancient people, who were celestial men, in all the objects which they saw with their eyes perceived nothing but celestial and spiritual things (n. 1409).

[3] Inasmuch as the regenerated spiritual man is here treated of, who through regeneration from the Lord has received Divine good in a new will, and Divine truth in a new understanding; and inasmuch as such persons are in no other perception than that, as before said, if truth were rational it could not be Divine, thus that if it were Divine it would have nothing in common with what is rational, therefore it is here said that if it was Divine truth it was not also rational. This likewise is the reason why such persons are desirous that the things of faith should be believed in simplicity, without any mental view of them on the part of the rational, not being aware that not anything of faith, not even its deepest secret, is comprehended by any man without some rational idea, and also a natural one, but of what quality he does not know (n. 3310). Hereby they may indeed protect themselves against those who reason about everything from what is negative as to whether it is so (n. 2568, 2588); but to those who are in the affirmative concerning the Word (namely, that it is to be believed) such a position is hurtful, as they may thus take away from anyone his freedom of thought, and even bind the conscience to that which is in the highest degree heretical by in this way dominating both the internal and the external things of a man. This and also the above is what is signified by Abimelech’s saying to Isaac, “Behold she is thy woman, and how saidst thou, She is my sister?”

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