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Genesis 25

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1 Abraham pak opět pojal ženu jménem Ceturu.

2 Kterážto porodila jemu Zamrana, a Jeksana, a Madana, a Madiana, Jezbocha a Suecha.

3 Jeksan potom zplodil Sábu a Dedana. Synové pak Dedanovi byli: Assurim, a Latuzim, a Laomim.

4 Ale synové Madianovi: Efa, a Efer, a Enoch, a Abida, a Helda; všickni ti synové byli Cetury.

5 I dal Abraham Izákovi všecko, což měl.

6 Synům pak ženin svých dal Abraham dary, a odeslal je od Izáka syna svého, ještě živ jsa, k východu do země východní.

7 Tito pak jsou dnové let života Abrahamova, v nichž byl živ: Sto sedmdesáte a pět let.

8 I skonal a umřel Abraham v starosti dobré, stár jsa a plný dnů; a připojen jest k lidu svému.

9 Tedy pochovali ho Izák a Izmael synové jeho v jeskyni Machpelah, na poli Efrona, syna Sohar Hetejského, naproti Mamre,

10 Na tom poli, kteréž byl koupil Abraham od synů Het; tu pochován jest Abraham i Sára manželka jeho.

11 Po smrti pak Abrahamově požehnal Bůh Izákovi synu jeho, a bydlil Izák u studnice Živého vidoucího mne.

12 Tito jsou pak rodové Izmaele syna Abrahamova, jehož porodila Agar Egyptská, děvka Sářina, Abrahamovi.

13 A tato jsou jména synů Izmaelových, jimiž se jmenují po rodech svých: Prvorozený Izmaelův Nabajot, po něm Cedar, a Adbeel a Mabsan,

14 A Masma, a Dumah a Massa,

15 Hadar a Tema, Jetur, Nafis a Cedma.

16 Ti jsou synové Izmaelovi, a ta jména jejich, po vsech jejich, a po městech jejich, dvanáctero knížat po čeledech jejich.

17 (Bylo pak života Izmaelova sto třidceti a sedm let, i skonal; a umřev, připojen jest k lidu svému.)

18 A bydlili od Hevilah až do Sur, jenž jest proti Egyptu, když jdeš do Assyrie; před tváří všech bratří svých položil se.

19 Tito jsou také rodové Izáka syna Abrahamova: Abraham zplodil Izáka.

20 Byl pak Izák ve čtyřidcíti letech, když sobě vzal za manželku Rebeku, dceru Bathuele Syrského, z Pádan Syrské, sestru Lábana Syrského.

21 I modlil se Izák pokorně Hospodinu za manželku svou; nebo byla neplodná. A uslyšel jej Hospodin; a tak počala Rebeka manželka jeho.

22 A když se děti potiskali v životě jejím, řekla: Má-liť tak býti, proč jsem já počala? Šla tedy, aby se otázala Hospodina.

23 I řeklHospodin: Dva národové jsou v životě tvém, a dvůj lid z života tvého se rozdělí; lid pak jeden nad druhý bude silnější, a větší sloužiti bude menšímu.

24 A když se naplnili dnové její, aby porodila, a aj, blíženci byli v životě jejím.

25 I vyšel první ryšavý všecken, a jako oděv chlupatý; i nazvali jméno jeho Ezau.

26 Potom pak vyšel bratr jeho, a rukou svou držel Ezau za patu; pročež nazváno jest jméno jeho Jákob. A byl Izák v šedesáti letech, když ona je porodila.

27 A když dorostli ti děti, byl Ezau lovec umělý, chodě po polích; Jákob pak byl muž prostý a v staních bydlil.

28 I byl Izák laskav na Ezau, proto že z lovu jeho míval pokrm; ale Rebeka laskava byla na Jákoba.

29 Uvařil pak Jákob krmičku. Tedy Ezau přišel z pole zemdlený,

30 A řekl Jákobovi: Dej mi, prosím, jísti krmě té červené, nebo jsem umdlel. (Protož nazváno jest jméno jeho Edom.)

31 Odpověděl Jákob: Prodej mi dnes hned prvorozenství své.

32 I řekl Ezau: Aj, já k smrti se blížím, k čemuž mi tedy to prvorozenství?

33 Jákob: Přisáhni mi dnes hned. I přisáhl mu, a prodal prvorozenství své Jákobovi.

34 Tedy Jákob dal Ezauchovi chleba a té krmě z šocovice. Kterýžto jedl a pil, a vstav, odšel; a tak pohrdl Ezau prvorozenstvím.

   

From Swedenborg's Works

 

Arcana Coelestia #3306

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3306. And Isaac was a son of sixty years when she bare them. That this signifies the state of the Divine rational at that time, is evident from what has been said above concerning numbers (n. 3252, 3275). But what the number “sixty” involves may be seen from the simple numbers of which it is composed, namely, five and twelve, for five times twelve are sixty; what “five” signifies may be seen above (n. 649, 1686); and what “twelve” (n. 3272). It is composed also of six and ten, for six times ten are sixty. What “six” signifies may be seen above (n. 720, 737, 900); and what “ten” (n. 576, 2284, 3107). It is composed also of two and thirty, for twice thirty are sixty. What “two” signifies may be seen above (n. 720, 900, 1335, 1686); and what “thirty” (n. 2276). As the number “sixty” is composed of these simple numbers, it involves the things signified by them in their order, all of which signify the state in which the Lord’s Divine rational then was. These things are manifest before the angels in clear light from the Lord; but before man, especially one who believes that no arcanum is concealed in the numbers mentioned in the Word, they cannot be unfolded; both on account of his incredulity, and also because so many contents cannot be reduced into a series suitable to man’s apprehension.

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

From Swedenborg's Works

 

Arcana Coelestia #576

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576. That the number “ten” and also “tenths” signify remains, is evident from the following passages of the Word:

Many houses shall be a desolation, great and fair, without an inhabitant; for ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephah (Isaiah 5:9-10),

speaking of the vastation of things spiritual and celestial: “ten acres of vineyard making a bath” signifies that the remains of things spiritual were so few; and “the seed of a homer yielding an ephah” signifies that there were so few remains of things celestial. In the same:

And many things are forsaken in the midst of the land, yet in it shall be a tenth part, and it shall return, and nevertheless it shall be consumed (Isaiah 6:12-13); where the “midst of the land” signifies the internal man; a “tenth part” signifies the smallness of the remains.

In Ezekiel:

Ye shall have balances of justice, and an ephah of justice, and a bath of justice: the ephah and the bath shall be of one measure, the bath to contain the tenth of a homer, and an ephah the tenth of a homer; the measure thereof shall be after the homer; and the ordinance of oil, a bath of oil, the tenth of a bath out of a kor, ten baths to the homer, for ten baths are a homer (Ezekiel 45:10-11, 14);

in this passage the holy things of Jehovah are treated of by measures, whereby are signified the kinds of the holy things; by “ten” are here signified the remains of celestial and of the derivative spiritual things; for unless such holy arcana were contained herein, what could be the use or intent of describing so many measures determined by numbers, as is done in this and the former chapters in the same Prophet, where the subject is the heavenly Jerusalem and the New Temple?

[2] In Amos:

The virgin Israel is fallen, she shall no more rise. Thus saith the Lord Jehovih, The city that went out a thousand shall have a hundred remaining, and that which went out a hundred, shall have ten remaining to the house of Israel (Amos 5:2-3),

where, speaking of remains, it is said that very little would be left, being only a “tenth part” or remains of remains. Again:

I abhor the pride of Jacob and his palaces, and will shut up the city, and its fullness, and it shall come to pass if there shall be left ten men in one house they shall even die (Amos 6:8-9),

speaking of remains which should scarcely remain.

In Moses:

An Ammonite or Moabite shall not come into the congregation of Jehovah, even the tenth generation of them shall not come into the congregation of Jehovah to eternity (Deuteronomy 23:3);

“an Ammonite and a Moabite” signify the profanation of the celestial and spiritual things of faith, the “remains” of which are spoken of in what precedes.

[3] Hence it appears also that “tenths” represent remains. And so in Malachi:

Bring ye all the tithes [tenths] into the treasure-house, that there may be booty in My house, and let them prove Me, bestir ye in this, if I will not open for you the cataracts of heaven, and pour you out a blessing (Malachi 3:10);

“that there may be booty in My house” signifies remains in the internal man, which are compared to “booty” because they are insinuated as by stealth among so many evils and falsities; and it is by these remains that all blessing comes. That all man’s charity comes by the remains which are in the internal man, was also represented in the Jewish Church by this statute: that when they had made an end of tithing all the tithes, they should give to the Levite, to the stranger, to the fatherless, and to the widow (Deuteronomy 26:12).

[4] Inasmuch as remains are of the Lord alone, therefore the tenths are called “holiness to Jehovah”; as in Moses:

All the tenths of the land, of the seed of the land, of the fruit of the tree, they are Jehovah’s, holiness to Jehovah: all the tenths of the herd and of the flock, whatsoever passeth under the (pastoral) rod, the tenth shall be holiness to Jehovah (Leviticus 27:30-31).

That the Decalogue consisted of “ten” precepts, or “ten” words, and that Jehovah wrote them on tables (Deuteronomy 10:4), signifies remains, and their being written by the hand of Jehovah signifies that remains are of the Lord alone; their being in the internal man was represented by the tables.

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