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Genesis 25

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1 Abraomas dar vedė kitą žmoną, vardu Ketūra.

2 Ji pagimdė Zimraną, Jokšaną, Medaną, Midjaną, Išbaką ir Šuachą.

3 Jokšanas turėjo du sūnus: Šebą ir Dedaną. Dedano sūnūs buvo: Ašūras, Letušas ir Leumas.

4 Midjano sūnūs buvo: Efa, Eferas, Henochas, Abida ir Eldava. Visi šitie yra Ketūros vaikai.

5 Abraomas atidavė Izaokui visa, ką turėjo.

6 O sugulovių sūnums Abraomas davė dovanų ir, dar gyvas būdamas, juos išsiuntė į rytų šalį, toliau nuo Izaoko.

7 Abraomas išgyveno šimtą septyniasdešimt penkerius metus.

8 Abraomas mirė sulaukęs žilos senatvės ir pasisotinęs gyvenimu. Jis susijungė su savo tauta.

9 Jį palaidojo jo sūnūs Izaokas ir Izmaelis Machpelos oloje, Coharo sūnaus hetito Efrono lauke, kuris buvo ties Mamre.

10 Tą lauką Abraomas buvo pirkęs iš hetitų. Ten yra palaidoti Abraomas ir jo žmona Sara.

11 Abraomui mirus, Dievas laimino jo sūnų Izaoką, kuris gyveno prie Lahai oijo šulinio.

12 Šitie yra palikuonys Izmaelio, Abraomo sūnaus, kurį egiptietė Hagara, Saros tarnaitė, pagimdė Abraomui.

13 Šitie yra jų vardai, kaip jie buvo vadinami savo giminėse: Izmaelio pirmagimis Nebajotas ir Kedaras, Adbeelis, Mibsamas,

14 Mišma, Dūma, Masa,

15 Hadaras, Tema, Jetūras, Nafišas ir Kedma.

16 Šitie yra Izmaelio sūnūs ir jų vardai pagal jų miestus ir gyvenvietes. Dvylika kunigaikščių savo giminėse.

17 Izmaelis gyveno šimtą trisdešimt septynerius metus. Jis mirė ir susijungė su savo tauta.

18 Izmaelio palikuonys gyveno nuo Havilos iki Šūro, priešais Egiptą, Ašūro link. Jis mirė visų savo brolių akivaizdoje.

19 Šita yra Abraomo sūnaus Izaoko giminė. Abraomas turėjo sūnų Izaoką.

20 Izaokas, turėdamas keturiasdešimt metų, vedė ebeką, Betuelio iš Mesopotamijos dukterį, Labano seserį.

21 Izaokas meldėsi už savo žmoną, nes ji buvo nevaisinga. Viešpats išklausė jo maldą, ir jo žmona ebeka pastojo.

22 Kūdikiai kovojo tarpusavyje jos įsčiose, ir ji tarė: “Jei taip yra, tai kodėl man taip?” Ji nuėjo pasiklausti Viešpaties.

23 Viešpats jai tarė: “Dvi tautos yra tavo įsčiose, dvi giminės gims iš tavęs ir persiskirs. Viena giminė bus galingesnė už kitą, vyresnysis tarnaus jaunesniajam”.

24 Atėjus metui gimdyti, gimė dvynukai.

25 Pirmasis buvo visas plaukuotas; jie pavadino jį Ezavu.

26 Jo brolis gimdamas laikėsi Ezavo kulnies; jį pavadino Jokūbu. Tuo laiku Izaokui buvo šešiasdešimt metų.

27 Berniukams užaugus, Ezavas tapo geru medžiotoju, laukų žmogumi, o Jokūbas buvo ramus ir mėgo gyventi palapinėse.

28 Izaokas mylėjo Ezavą, nes mėgo jo sumedžiotą žvėrieną, bet ebeka labiau mylėjo Jokūbą.

29 Kartą Jokūbas išsivirė viralą, o Ezavas parėjo iš lauko nuvargęs.

30 Ezavas tarė Jokūbui: “Duok man savo raudonojo viralo, nes aš esu nuvargęs!” Todėl jį praminė Edomu.

31 O Jokūbas pasakė: “Parduok man savo pirmagimio teisę”.

32 Ezavas tarė: “Aš mirštu, ką gi man padės pirmagimystė?”

33 Jokūbas pasakė: “Prisiek man!” Taip jis prisiekė ir pardavė Jokūbui savo pirmagimio teisę.

34 Tada Jokūbas davė Ezavui duonos ir lęšių viralo. Jis valgė, gėrė ir pavalgęs išėjo. Taip Ezavas paniekino savo pirmagimystę.

   

Nga veprat e Swedenborg

 

Arcana Coelestia #3332

Studioni këtë pasazh

  
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3332. 'Jacob gave Esau bread and lentil pottage' means that the good of life was given the good of truth and the good of doctrine. This is clear from the representation of 'Esau' as the good of life, dealt with in 3300, 3322; from the meaning of 'bread' as in general the good of love - both celestial and spiritual good - dealt with in 276, 680, 2165, 2177, and so also the good of truth, this being spiritual good; and from the meaning of 'lentil pottage' as the good of doctrine, for 'pottage' or soup means the massing together of matters of doctrine, 3316, but 'lentils' the good that exists essentially in these. Jacob's giving them to Esau means in the internal sense that those goods come through the doctrine of truth, which Jacob represents, 3305.

[2] These words and those that follow in this final verse describe progress made in regard to truth and good. They describe the situation with the spiritual man while being regenerated, that is to say, how he first learns matters of doctrine concerning truth; how next he is stirred by an affection for them, which is the good of doctrine; how after that, through insight into the matters of doctrine, he is stirred by an affection for the truths which they hold within them, which is the good of truth; and how at length he desires to live according to them, which is the good of life. Thus while undergoing regeneration the spiritual man advances from the doctrine of truth towards the good of life. But once he has reached that point the order is reversed - that good is the point from which he sees the good of truth, the latter the point from which he sees the good of doctrine, and this good in turn the point from which he sees matters of doctrine concerning truth. From these considerations it may be known how, from being sensory-minded, a person becomes spiritual, and what he is like when he has become spiritual.

[3] Those varieties of good, that is to say, the good of life, the good of truth, and the good of doctrine, are all distinct from one another, as becomes clear to those who weigh the matter up. The good of life is that which issues from the will, the good of truth that which issues from the understanding, while the good of doctrine is that which issues from knowledge. Doctrinal teaching is such that it includes all three. It is clear that 'lentils' means the good of doctrine from the fact that wheat, barley, beans, lentils, millet, and spelt are such things as are meant by bread, though with specific differences. The fact that 'bread' in general means good is evident from what has been stated and shown in 276, 680, 2165, 2177; and so specific kinds of good are meant by the grains and beans that have been mentioned - nobler kinds of good by wheat and barley, but less noble by beans and lentils, as also becomes evident from these words in Ezekiel,

You, take for yourself wheat and barley, and beans and lentils, and millet and spelt, and put them into a single vessel, and make them into bread for yourself. Ezekiel 4:9, 12-13.

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

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Genesis 25

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1 Abraham took another wife, and her name was Keturah.

2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

3 Jokshan became the father of Sheba, and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.

4 The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.

5 Abraham gave all that he had to Isaac,

6 but to the sons of Abraham's concubines, Abraham gave gifts. He sent them away from Isaac his son, while he yet lived, eastward, to the east country.

7 These are the days of the years of Abraham's life which he lived: one hundred seventy-five years.

8 Abraham gave up the spirit, and died in a good old age, an old man, and full of years, and was gathered to his people.

9 Isaac and Ishmael, his sons, buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is before Mamre,

10 the field which Abraham purchased of the children of Heth. Abraham was buried there with Sarah, his wife.

11 It happened after the death of Abraham that God blessed Isaac, his son. Isaac lived by Beer Lahai Roi.

12 Now this is the history of the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Abraham.

13 These are the names of the sons of Ishmael, by their names, according to the order of their birth: the firstborn of Ishmael, Nebaioth, then Kedar, Adbeel, Mibsam,

14 Mishma, Dumah, Massa,

15 Hadad, Tema, Jetur, Naphish, and Kedemah.

16 These are the sons of Ishmael, and these are their names, by their villages, and by their encampments: twelve princes, according to their nations.

17 These are the years of the life of Ishmael: one hundred thirty-seven years. He gave up the spirit and died, and was gathered to his people.

18 They lived from Havilah to Shur that is before Egypt, as you go toward Assyria. He lived opposite all his relatives.

19 This is the history of the generations of Isaac, Abraham's son. Abraham became the father of Isaac.

20 Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Syrian of Paddan Aram, the sister of Laban the Syrian, to be his wife.

21 Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived.

22 The children struggled together within her. She said, "If it be so, why do I live?" She went to inquire of Yahweh.

23 Yahweh said to her, "Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger."

24 When her days to be delivered were fulfilled, behold, there were twins in her womb.

25 The first came out red all over, like a hairy garment. They named him Esau.

26 After that, his brother came out, and his hand had hold on Esau's heel. He was named Jacob. Isaac was sixty years old when she bore them.

27 The boys grew. Esau was a skillful hunter, a man of the field. Jacob was a quiet man, living in tents.

28 Now Isaac loved Esau, because he ate his venison. Rebekah loved Jacob.

29 Jacob boiled stew. Esau came in from the field, and he was famished.

30 Esau said to Jacob, "Please feed me with that same red stew, for I am famished." Therefore his name was called Edom.

31 Jacob said, "First, sell me your birthright."

32 Esau said, "Behold, I am about to die. What good is the birthright to me?"

33 Jacob said, "Swear to me first." He swore to him. He sold his birthright to Jacob.

34 Jacob gave Esau bread and stew of lentils. He ate and drank, rose up, and went his way. So Esau despised his birthright.