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1 Mose 25

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1 Abraham nahm wieder ein Weib, die hieß Ketura.

2 Die gebar ihm Simran und Joksan, Medan und Midian, Jesbak und Suah.

3 Joksan aber zeugte Saba und Dedan. Die Kinder aber von Dedan waren: die Assuriter, die Letusiter und die Leumiter.

4 Die Kinder Midians waren: Epha, Epher, Henoch, Abida und Eldaa. Diese alle sind Kinder der Ketura.

5 Und Abraham gab all sein Gut Isaak.

6 Aber den Kindern, die er von den Kebsweibern hatte, gab er Geschenke und ließ sie von seinen Sohn Isaak ziehen, dieweil er noch lebte, gegen Aufgang in das Morgenland.

7 Das aber ist Abrahams Alter, das er gelebt hat: hundertfünfundsiebzig Jahre.

8 Und er nahm ab und starb in einem ruhigen Alter, da er alt und lebenssatt war, und ward zu seinem Volk gesammelt.

9 Und es begruben ihn die Söhne Isaak und Ismael in der zwiefachen Höhle auf dem Acker Ephrons, des Sohnes Zohars, des Hethiters, die da liegt Mamre gegenüber,

10 in dem Felde, das Abraham von den Kindern Heth gekauft hatte. Da ist Abraham begraben mit Sara, seinem Weibe.

11 Und nach dem Tode Abrahams segnete Gott Isaak, seinen Sohn. Und er wohnte bei dem Brunnen des Lebendigen und Sehenden.

12 Dies ist das Geschlecht Ismaels, des Sohnes Abrahams, den ihm Hagar gebar, die Magd Saras aus Ägypten;

13 und das sind die Namen der Kinder Ismaels, davon ihre Geschlechter genannt sind: der erstgeborene Sohn Ismaels, Nebajoth, -Kedar, Abdeel, Mibsam,

14 Misma, Duma, Massa,

15 Hadar, Thema, Jetur, Naphis und Kedma.

16 Dies sind die Kinder Ismaels mit ihren Namen in ihren Höfen und Zeltdörfern, zwölf Fürsten über ihre Leute.

17 Und das ist das Alter Ismaels: hundert und siebenunddreißig Jahre. Und er nahm ab und starb und ward gesammelt zu seinem Volk.

18 Und sie wohnten von Hevila an bis gen Sur vor Ägypten und bis wo man nach Assyrien geht. Er ließ sich aber nieder gegen alle seine Brüder.

19 Dies ist das Geschlecht Isaaks, des Sohnes Abrahams: Abraham zeugte Isaak.

20 Isaak aber war vierzig Jahre alt, da er Rebekka zum Weibe nahm, die Tochter Bethuels, des Syrers, von Mesopotamien, Labans, des Syrers Schwester.

21 Isaak aber bat den HERRN für sein Weib, denn sie war unfruchtbar. Und der HERR ließ sich erbitten, und Rebekka, sein Weib, ward schwanger.

22 Und die Kinder stießen sich miteinander in ihrem Leibe. Da sprach sie: Da mir's also sollte gehen, warum bin ich schwanger geworden? und sie ging hin, den HERRN zu fragen.

23 Und der HERR sprach zu ihr: Zwei Völker sind in deinem Leibe, und zweierlei Leute werden sich scheiden aus deinem Leibe; und ein Volk wird dem andern Überlegen sein, und der Ältere wird dem Jüngeren dienen.

24 Da nun die Zeit kam, daß sie gebären sollte, siehe, da waren Zwillinge in ihrem Leibe.

25 Der erste, der herauskam, war rötlich, ganz rauh wie ein Fell; und sie nannten ihn Esau.

26 Darnach kam heraus sein Bruder, der hielt mit seiner Hand die Ferse des Esau; und sie hießen ihn Jakob. Sechzig Jahre alt war Isaak, da sie geboren wurden.

27 Und da nun die Knaben groß wurden, ward Esau ein Jäger und streifte auf dem Felde, Jakob aber ein sanfter Mann und blieb in seinen Hütten.

28 Und Isaak hatte Esau lieb und aß gern von seinem Weidwerk; Rebekka aber hatte Jakob lieb.

29 Und Jakob kochte ein Gericht. Da kam Esau vom Felde und war müde

30 und sprach zu Jakob: Laß mich kosten das rote Gericht; denn ich bin müde. Daher heißt er Edom.

31 Aber Jakob sprach: Verkaufe mir heute deine Erstgeburt.

32 Esau antwortete: Siehe, ich muß doch sterben; was soll mir denn die Erstgeburt?

33 Jakob sprach: So schwöre mir heute. Und er schwur ihm und verkaufte also Jakob seine Erstgeburt.

34 Da gab ihm Jakob Brot und das Linsengericht, und er und trank und stand auf und ging davon. Also verachtete Esau seine Erstgeburt.

   

Из Сведенборгових дела

 

Arcana Coelestia # 3326

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3326. 'Esau said, Behold, I am going to die' means that [the good of the natural] would after that rise again. This is clear from the representation of 'Esau' as the good of the natural, dealt with in 3302, 3322, and from the meaning of 'dying' as the final phase of a state when something ceases to exist, dealt with in 2908, 2912, 2917, 2923. And since the end of the previous state is the beginning of the next, 'going to die', like 'being buried', here means rising again after that. For 'being buried' means rising again, see 2916, 2917, 3256. His rising again after that implies that good will come to have priority and dominion over truth, after truth in the short term has apparently had priority, dealt with above.

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

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Arcana Coelestia # 2916

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2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.

[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.

[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,

Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezekiel 37:12-14.

Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.

[4] The description in Matthew 27:52-53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20-21, for Elisha represented the Lord.

[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Genesis 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Genesis 50:25; Exodus 13:19; Joshua 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.

[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9; and that the wicked buried already were to be cast out of their graves, Jeremiah 8:1-2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isaiah 14:19-21; Ezekiel 32:21-23, 25-26; Psalms 88:4-5, 10-11; Numbers 19:16, 18-19.

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