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Genesis 25

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1 Ja Aabraham võttis taas naise, nimega Ketuura.

2 Ja see tõi temale ilmale Simrani, Joksani, Medani, Midjani, Jisbaki ja Suuahi.

3 Ja Joksanile sündisid Seeba ja Dedan; ja Dedani järeltulijad olid assüürlased, letuuslased ja leumlased.

4 Ja Midjani pojad olid Eefa, Eefer, Hanok, Abiida ja Eldaa. Need kõik olid Ketuura järeltulijad.

5 Ja Aabraham andis kõik, mis tal oli, Iisakile.

6 Aga liignaiste poegadele, kes Aabrahamil olid, andis Aabraham ande ja saatis nad veel oma eluajal oma poja Iisaki juurest ära hommiku poole, Hommikumaale.

7 Ja Aabrahami eluea aastaid, mis ta elas, oli sada seitsekümmend viis aastat.

8 Ja Aabraham heitis hinge ning suri heas vanuses, vana ning elatanud, ja ta koristati oma rahva juurde.

9 Ja ta pojad Iisak ja Ismael matsid tema Makpela koopasse, hett Sohari poja Efroni väljal, mis on Mamre kohal,

10 väljale, mille Aabraham hettidelt oli ostnud, maeti Aabraham ja tema naine Saara.

11 Ja pärast Aabrahami surma õnnistas Jumal ta poega Iisakit. Ja Iisak elas Lahhai-Roi kaevu juures.

12 Ja need olid Ismaeli, Aabrahami poja järeltulijad, keda egiptlanna Haagar, Saara teenija, Aabrahamile ilmale tõi.

13 Ismaeli poegade nimed, nimetatud nende sündimise järjekorras, olid need: Nebajot, Ismaeli esmasündinu, siis Keedar, Adbeel, Mibsam,

14 Misma, Duuma, Massa,

15 Hadad, Teema, Jetuur, Naafis ja Keedma.

16 Need olid Ismaeli pojad ja need olid nende nimed vastavalt nende asulatele ja leeridele: nende suguharude kaksteist vürsti.

17 Ja need olid Ismaeli eluaastad: sada kolmkümmend seitse aastat; siis ta heitis hinge ja suri, ja ta koristati oma rahva juurde.

18 Ja nad asusid Havilast kuni vastu Egiptust oleva Suurini Assuri suunas, tungides kallale kõigile oma vendadele.

19 Ja need olid Iisaki, Aabrahami poja järeltulijad: Aabrahamile sündis Iisak.

20 Ja Iisak oli neljakümneaastane, kui ta võttis enesele naiseks Rebeka, süürlase Betueli tütre Mesopotaamiast, süürlase Laabani õe.

21 Ja Iisak palus Issandat oma naise pärast, sest see oli viljatu; ja Issand kuulis ta palvet ja ta naine Rebeka jäi lapseootele.

22 Aga kui lapsed ta ihus tõuklesid, ütles ta: 'Mispärast on see minuga nõnda?' Ja ta läks Issandalt küsima.

23 Ja Issand vastas temale: 'Su ihus on kaks rahvast, kaks erinevat hõimu saab su üsast alguse: üks rahvas on vägevam teisest - vanem orjab nooremat.'

24 Ja kui tema sünnitamise aeg saabus, vaata, siis olid ta ihus kaksikud.

25 See, kes sündis esimesena, oli punakas, täiesti nagu karune kuub; ja temale pandi nimeks Eesav.

26 Seejärel sündis ta vend, kelle käsi hoidis kinni Eesavi kannast; ja temale pandi nimeks Jaakob. Iisak oli kuuskümmend aastat vana, kui nad sündisid.

27 Ja poisid kasvasid suureks. Eesavist sai osav kütt, väljal uitaja, aga Jaakob oli vagane mees, kes elas telkides.

28 Ja Iisak armastas Eesavit, sest jahisaak oli temale suupärane; aga Rebeka armastas Jaakobit.

29 Kord keetis Jaakob leent, Eesav aga tuli väljalt ning oli väsinud.

30 Ja Eesav ütles Jaakobile: 'Anna mulle ometi süüa seda punast, seda punast leent, sest ma olen väsinud!' Sellepärast hakati teda kutsuma Edomiks.

31 Aga Jaakob ütles: 'Enne müü mulle oma esmasünniõigus!'

32 Ja Eesav vastas: 'Vaata, mina ju suren niikuinii, milleks mulle siis veel esmasünniõigus!'

33 Siis ütles Jaakob: 'Vannu mulle enne!' Ja ta vandus temale ning müüs oma esmasünniõiguse Jaakobile.

34 Ja Jaakob andis Eesavile leiba ja läätseleent; ja tema sõi ja jõi, tõusis üles ja läks ära. Nii vähe hoolis Eesav esmasünniõigusest.

   

From Swedenborg's Works

 

Arcana Coelestia #3438

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3438. 'Jehovah appeared to him that night, and said' means the Lord's perception regarding that obscurity. This is clear from the meaning of 'Jehovah's appearing and saying' - when it has reference to the Lord - as perceiving from the Divine ('Jehovah's appearing to him' is perception from the Divine, see 3367, and 'laying' is perceiving, 2862, 3395. For Jehovah was within Him, and so long as the Human was not yet glorified, Jehovah's 'appearing' was a Divine perception - or perception from the Divine. Therefore 'Jehovah's appearing to him and saying' has this meaning of perceiving from the Divine); and from the meaning of 'night' as a state of shade or obscurity, dealt with in 1712. By that obscurity is meant the literal sense of the Word, for the relationship of that sense to the internal sense is that of shade to light.

[2] To enable people to have a clearer knowledge of what the situation is with the literal sense of the Word, let this be discussed briefly: The relationship of the internal sense to the literal is like the relationship between the interiors and the exteriors of the human being, that is, between all that is celestial or spiritual in him and all that is natural or bodily. His interiors dwell in the light of heaven, but his exteriors in the light of the world. For the nature of the difference between the light of heaven and the light of the world, consequently for the difference between things belonging to the light of heaven and those belonging to the light of the world, see 1521-1533, 1619-1632, 1783, 1880, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3341, 3413. That is to say, the difference is like that existing between the light of day and the shade of night. Since man dwells in that shade and does not wish to know that truth from the Lord has light within it he inevitably believes that his shade is light, and indeed the reverse also - that his light is shade. For he is like the owl which, when flying in the shade of night, imagines it is in the light, but when flying in the light of day imagines it is in the shade. Indeed the internal eye - that is, the understanding - by means of which a person sees interiorly, assumes no other shape with someone like that, such being exactly how he has shaped it. For he opens it when he looks downwards, that is, to worldly and bodily things, and shuts it when he looks upwards, that is, to spiritual and celestial. With these people it is similar with the Word. That which appears in its literal sense they imagine to belong to the light but that which appears in the internal sense they imagine to belong to the shade. For how the Word appears to anyone depends on his own essential nature. In reality the internal sense of the Word in relation to its literal sense is like the light of heaven to the light of the world, 3086, 3108, that is, it is like the light of day to the light of night.

[3] Within the internal sense there are individual details, millions of which together constitute one particular feature that occurs in the literal sense. Or what amounts to the same, within the internal sense there exist particular features, millions of which together constitute just one general whole that occurs in the literal sense. This general whole is what is seen by man, but not the particular features which are present within it and which constitute it. Nevertheless man can see within the general whole the order that holds the particular features together, though he sees it according to his own essential nature. That order is the holiness which stirs his affections.

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

From Swedenborg's Works

 

Arcana Coelestia #1521

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1521. CHAPTER 13

THE LIGHT IN WHICH ANGELS ARE LIVING

Many experiences have made it quite clear to me that spirits and angels possess all of the senses except taste, and that these are far keener and more perfect than man's ever are. Not only do angels see and form relationships with one another, experiencing as they do so supreme happiness resulting from mutual love; there are also more things which they see in their world than man can ever believe. The world of spirits and the heavens are full of representative phenomena like those seen by the prophets, and so many in number that if a person's sight were opened to behold them just for a few hours he would inevitably be dumbfounded. The light in heaven is such as to be unbelievably superior to the light in the physical world at midday. Yet no light from this world reaches those who are in heaven since they are above or within the sphere where that light shines; instead they have Light from the Lord, who is their Sun. To angels even the midday light of the world is like pitch darkness, and when they are allowed to peer at the light, it is as though they were peering into sheer darkness, as I have been given to know from experience. From this it becomes clear how different the light of heaven is from the light of the world.

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