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Genesis第25章

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1 And Abraham took another wife named Keturah.

2 She became the mother of Zimran and Jokshan and Medan and Midian and Ishbak and Shuah.

3 And Jokshan became the father of Sheba and Dedan. And from Dedan came the Asshurim and Letushim and Leummim.

4 And from Midian came Ephah and Epher and Hanoch and Abida and Eldaah. All these were the offspring of Keturah.

5 Now Abraham gave all his property to Isaac;

6 But to the sons of his other women he gave offerings, and sent them away, while he was still living, into the east country.

7 Now the years of Abraham's life were a hundred and seventy-five.

8 And Abraham came to his death, an old man, full of years; and he was put to rest with his people.

9 And Isaac and Ishmael, his sons, put him to rest in the hollow rock of Machpelah, in the field of Ephron, the son of Zohar the Hittite, near Mamre;

10 The same field which Abraham got from the children of Heth: there Abraham was put to rest with Sarah, his wife.

11 Now after the death of Abraham, the blessing of God was with Isaac, his son.

12 Now these are the generations of Ishmael, the son of Abraham, whose mother was Hagar the Egyptian, the servant of Sarah:

13 These are the names of the sons of Ishmael by their generations: Ishmael's first son was Nebaioth; then Kedar and Adbeel and Mibsam

14 And Mishma and Dumah and Massa,

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

16 These are the sons of Ishmael, and these are their names in their towns and their tent-circles; twelve chiefs with their peoples.

17 And the years of Ishmael's life were a hundred and thirty-seven: and he came to his end, and was put to rest with his people.

18 And their country was from Havilah to Shur which is east of Egypt: they took their place to the east of all their brothers.

19 Now these are the generations of Abraham's son Isaac:

20 Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramaean of Paddan-aram, and the sister of Laban the Aramaean, to be his wife.

21 Isaac made prayer to the Lord for his wife because she had no children; and the Lord gave ear to his prayer, and Rebekah became with child.

22 And the children were fighting together inside her, and she said, If it is to be so, why am I like this? So she went to put her question to the Lord.

23 And the Lord said to her, Two nations are in your body, and Two peoples will come to birth from you: the one will be stronger than the other, and the older will be the servant of the younger.

24 And when the time came for her to give birth, there were two children in her body.

25 And the first came out red from head to foot like a robe of hair, and they gave him the name of Esau.

26 And after him, his brother came out, gripping Esau's foot; and he was named Jacob: Isaac was sixty years old when she gave birth to them.

27 And the boys came to full growth; and Esau became a man of the open country, an expert bowman; but Jacob was a quiet man, living in tents.

28 Now Isaac's love was for Esau, because Esau's meat was greatly to his taste: but Rebekah had more love for Jacob.

29 And one day Jacob was cooking some soup when Esau came in from the fields in great need of food;

30 And Esau said to Jacob, Give me a full meal of that red soup, for I am overcome with need for food: for this reason he was named Edom.

31 And Jacob said, First of all give me your birthright.

32 And Esau said, Truly, I am at the point of death: what profit is the birthright to me?

33 And Jacob said, First of all give me your oath; and he gave him his oath, handing over his birthright to Jacob.

34 Then Jacob gave him bread and soup; and he took food and drink and went away, caring little for his birthright.

   

来自斯威登堡的著作

 

Arcana Coelestia#3332

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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.