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创世记第25章

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1 亚伯拉罕又娶了一妻,名叫基土拉。

2 基土拉给他生了心兰、约珊、米但、米甸、伊施巴,和书亚。

3 约珊生了示巴和底但。底但的子孙是亚书利族、利都是族,和利乌米族。

4 米甸儿子是以法、以弗、哈诺、亚比大,和以勒大。这都是基土拉的子孙。

5 亚伯拉罕将一切所有的都以撒

6 亚伯拉罕把财物分他庶出的众子,趁着自己还在世的时候打发他们离开他的儿子以撒,往东方去。

7 亚伯拉罕一生的年日是一十五岁。

8 亚伯拉罕寿高年迈,气绝而,归到他列祖(原文作本民)那里。

9 他两个儿子以撒以实玛利把他埋葬在麦比拉洞里。这洞在幔利前、赫人琐辖的儿子以弗仑的田中,

10 就是亚伯拉罕向赫人买的那块田。亚伯拉罕和他妻子撒拉都葬在那里。

11 亚伯拉罕死了以赐福给他的儿子以撒以撒靠近庇耳拉海莱居住

12 撒拉的使女埃及人夏甲给亚伯拉罕所生的儿子以实玛利

13 以实玛利儿子们的名字,按着他们的家谱记在下面。以实玛利长子是尼拜约,又有基达、亚德别、米比衫、

14 米施玛、度玛、玛撒、

15 哈大、提玛、伊突、拿非施、基底玛。

16 这是以实玛利众子的名字,照着他们的村庄、营寨,作了十二族的族长。

17 以实玛利享寿一三十岁,气绝而,归到他列祖(原文作本民)那里。

18 他子孙的住处在他众弟兄东边,从哈腓拉直到埃及前的书珥,正在亚述的道上。

19 亚伯拉罕的儿子以撒的後代记在下面。亚伯拉罕以撒

20 以撒娶利百加为妻的时候正四十岁。利百加是巴旦亚兰地的亚兰人彼土利的女儿,是亚兰人拉班的妹子。

21 以撒因他妻子不生育,就为他祈求耶和华耶和华应允他的祈求,他的妻子利百加就怀了孕。

22 孩子们在他腹中彼此相争,他就:若是这样,我为甚麽活着呢(或作我为甚麽如此呢)?他就去求问耶和华

23 耶和华对他:两国在你腹内;两族要从你身上出来。这族必强於那族;将来大的要服事小的。

24 生产的日子到了,腹中果然是双子。

25 先产的身体发红,浑身有毛,如同皮衣,他们就给他起名以扫(就是有毛的意思)。

26 又生了以扫兄弟抓住以扫脚跟,因此给他起名雅各(就是抓住的意思)。利百加生下两个儿子的时候,以撒年正六十岁。

27 两个孩子渐渐长大,以扫善於打猎,常在田野;雅各安静,常在帐棚里。

28 以撒以扫,因为常吃他的野味;利百加却雅各

29 有一天,雅各熬汤,以扫从田野回累昏了。

30 以扫雅各:我累昏了,求你把这红汤给我喝。因此以扫以东(就是红的意思)。

31 雅各:你今日把长子的名分给我罢。

32 以扫:我将要,这长子的名分於我有甚麽益处呢?

33 雅各:你今日对我起誓罢。以扫就对他起了誓,把长子的名分雅各

34 於是雅各将饼和红豆汤以扫以扫吃了了,便起来走了。这就是以扫轻看了他长子的名分。

   

来自斯威登堡的著作

 

Arcana Coelestia#3241

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3241. 'And the sons of Dedan were Asshurim, and Letushim, and Leummim' means the derivatives from the second division. This becomes clear from the representation of 'Dedan' as those governed by the good of faith, or to be precise, those governed by the truth of faith derived from good, 3240 (end). The fact that they are derivatives from the second division is self-evident. These three sons mean in particular the truths of faith derived from good, though just what each one means can indeed be stated but not confirmed from elsewhere in the Word since they are not mentioned again.

[2] In the Lord's kingdom there are countless variations to goods and truths, yet all those countless variations make up one heaven. Indeed there are so many that one community is in no sense exactly like another, that is, governed by the same good and truth, see 684, 685, 690. One heaven there is made up of many varying parts arranged by the Lord in such a way that they all accord. This accordance or harmony of the many is effected by the Lord through the relationship which each of them has to Him, 551. It is like the organs, members, and viscera of the body. None is exactly like another. Yet although they are all different from one another they nevertheless make one, through the relatedness of them all to one soul, and through this soul to heaven and so to the Lord. For anything that has no connection with the Lord is in reality nothing. From this it may be seen that specific differences in truth and good are countless. But the kinds of these, indeed the most general kinds, which belong to the spiritual Church, are meant by these sons and grandsons of Abraham by Keturah.

[3] Because members of the spiritual Church do not have perception, as those of the celestial Church do, of what good and truth are, but instead acknowledge as truths things which they have had to learn, they are therefore constantly engaged in discussion about them and in reasoning whether they are true. Everybody adheres to the teaching which his own Church upholds and calls it the truth. This is what gives rise to so many differences. Furthermore the majority make their minds up about goods and truths from appearances and illusions - each one in a different way from another. But no one does so from any perception; indeed they do not know what perception is. Since their understanding is so darkened as regards goods and truths of faith, it is no wonder that disagreements exist about the most essential truth of all, that is to say, about the Lord's Divine, His Human, and His Holy proceeding from these. Those who are celestial perceive that these are not three but one, but in the case of those who are spiritual a mental image of three remains, though they are willing to think of them as one. Since therefore disagreements exist regarding this most essential truth, it may be seen that the variations and differences in matters of doctrine are countless. From this one may know the origin of the derivatives meant by the names of those mentioned at this point. But although there are so many variations and differences in matters of doctrine, or so many derivatives, nevertheless they all together form one Church when everyone acknowledges charity to be the essential thing of the Church, or what amounts to the same, when everyone regards life as the end in view of doctrine - that is, when everyone asks, How does a member of the Church live? rather than, What does he think? For in the next life everyone is allotted a place by the Lord that accords with the good constituting his life, not with the truth he knows from doctrine separated from that good.

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