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Genesis 26

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1 Da der opstod Hungersnød i Landet - en anden end den forrige på Abrahams Tid - begav Isak sig til Filisterkongen Abimelek i Gerar.

2 Og HE EN åbenbarede sig for ham og sagde: "Drag ikke ned til Ægypten, men bliv i det Land, jeg siger dig;

3 bo som fremmed i det Land, så vil jeg være med dig og velsigne dig; thi dig og dit Afkom vil jeg give alle disse Lande og stadfæste den Ed, jeg tilsvor din Fader Abraham;

4 og jeg vil gøre dit Afkom talrigt som Himmelens Stjerner og give dit Afkom alle disse Lande, og i din Sæd skal alle Jordens Folk velsignes,

5 fordi Abraham adlød mine Ord og holdt sig mine Forskrifter efterrettelig, mine Bud, Anordninger og Love."

6 Så blev Isak boende i Gerar.

7 Da nu Mændene der på Stedet forhørte sig om hans Hustru, sagde han: "Det er min Søster!" Thi han turde ikke sige, at hun var hans Hustru, af Frygt for at Mændene der på Stedet skulde slå ham ihjel for ebekkas Skyld; thi hun var meget smuk.

8 Men da han havde boet der en Tid lang, hændte det, at Filisterkongen Abimelek lænede sig ud af Vinduet og så Isak kærtegne sin Hustru ebekka.

9 Så lod Abimelek Isak kalde og sagde: "Hun er jo din Hustru; hvor kunde du da sige, at hun er din Søster" Isak svarede: "Jo, jeg tænkte: Jeg vil ikke udsætte mig for at miste Livet for hendes Skyld."

10 Men Abimelek sagde: "Hvad er det dog, du har gjort imod os! Hvor let kunde det ikke være sket, at en af Folket havde ligget hos din Hustru, og så havde du bragt Skyld over os!"

11 Så bød Abimelek alt Folket: "Hver den, der rører denne Mand eller hans Hustru, skal lide Døden."

12 Isak såede der i Landet og fik samme År 100 Fold; og HE EN velsignede ham,

13 så han blev en mægtig Mand og stadig gik frem, indtil han blev såre mægtig,

14 og han havde Småkvæg og Hornkvæg og Trælle i Mængde. Derover blev Filisterne skinsyge på ham.

15 Alle de Brønde, hans Faders Trælle havde gravet i hans Fader Abrahams Dage, kastede Filisterne til.og fyldte dem med Jord;

16 og Abimelek sagde til Isak: "Drag bort fra os, thi du er blevet os for stærk!"

17 Så drog Isak bort og slog Lejr i Gerars Dal og bosatte sig der.

18 Men Isak lod atter de Brønde udgrave, som hans Fader Abrahams Trælle havde gravet, og som Filisterne havde tilkastet efter Abrahams Død, og gav dem de samme Navne, som hans Fader havde givet dem.

19 Da nu Isaks Trælle gravede i Dalen, stødte de på en Brønd med rindende Vand;

20 men Gerars Hyrder yppede Kiv med Isaks og sagde: "Dette Vand tilhører os!" Derfor kaldte han Brønden Esek, thi der stredes de med ham.

21 Så flyttede han derfra og lod grave en ny Brønd; og da de også yppede Kiv om den, kaldte han den Sitna.

22 Så flyttede han derfra og lod grave en ny Brønd; og da de ikke yppede Kiv om den, kaldte han den ehobot, idet han sagde: "Nu har HE EN skaffet os Plads, så vi kan blive talrige i Landet"

23 Så drog han derfra til Be'ersjeba.

24 Samme Nat åbenbarede HE EN sig for ham og sagde: "Jeg er din Fader Abrahams Gud; frygt ikke, thi jeg er med dig, og jeg vil velsigne dig og gøre dit Afkom talrigt for min Tjener Abrahams, Skyld!"

25 Da byggede Isak et Alter der og påkaldte HE ENs Navn; og der opslog han sit Telt, og hans Trælle gravede der en Brønd.

26 Imidlertid kom Abimelek til ham fra Gerar med sin Ven Ahuzzat og sin Hærfører Pikol.

27 Isak sagde til dem: "Hvorfor kommer I til mig, når I dog hader mig og har jaget mig bort fra eder?"

28 Men de svarede: "Vi ser tydeligt, at HE EN er med dig, derfor har vi tænkt: Lad der blive et Edsforbund mellem os og dig, og lad os slutte en Pagt med dig,

29 at du ikke vil gøre os noget ondt, ligesom vi ikke har voldet dig Men, men kun handlet vel imod dig og ladet dig fare i Fred; du er og bliver jo HE ENs velsignede!"

30 Så gjorde han et Gæstebud for dem, og de spiste og drak.

31 Næste Morgen svor de hinanden Eder, og derefter tog Isak Afsked med dem, og de drog bort i Fred.

32 Samme Dag kom Isaks Trælle og bragte ham Melding om den Brønd, de havde gravet, og sagde: "Vi har fundet Vand!"

33 Så kaldte han den Sjib'a; og derfor hedder Byen den Dag i Dag Be'ersjeba.

34 Da Esau var fyrretyve År gammel, tog han Judit, en Datter af Hetiten Be'eri, og Basemat, en Datter af Hetiten Elon, til Ægte.

35 Det var Isak og ebekka en Hjertesorg.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia #3368

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3368. Go not down into Egypt; dwell in the land of which I tell thee. That this signifies that He should not go down to memory-knowledges, but to rational things which being enlightened by the Divine are appearances of truth, is evident from the signification of “Egypt,” as being memory-knowledge (n. 1164-1165, 1186, 1462); and from the signification of “land,” as being here rational things which when enlightened by the Divine are appearances of truth; for the land which is here meant is Gerar, where Abimelech king of the Philistines was, and by “Gerar” is signified faith; by “Abimelech,” the doctrine of faith that looks to rational things; and by the “king of the Philistines,” doctrinal things (n. 3363, 3365); so that the “land,” namely, Gerar where Abimelech was, has the above signification in the internal sense.

[2] For the signification of “land” is various (n. 620, 636, 1066), denoting the quality of the nation of which it is predicated (n. 1262). But in the proper sense “land” signifies the church (n. 3355); and because it signifies the church, it signifies also those things which are of the church, consequently the doctrinal things of charity and faith; thus also rational things which being enlightened by the Divine are appearances of truth; for that these appearances are the truths of the church, thus its doctrinal things, may be seen above (n. 3364, 3365). Whether you say rational things enlightened by the Divine, or appearances of truth, or celestial and spiritual truths such as are in the Lord’s kingdom in the heavens, or in heaven, and such as are in His kingdom on the earths, or in the church, comes to the same thing; and the same are also called doctrinal things, but this from the truths that are in them. The angelic and human rational is and is called rational from appearances of truth that are enlightened by the Divine, and without these it is not rational; thus rational things are these appearances of truth.

[3] The reason why it is here said that He should not go down into Egypt, that is, not to memory-knowledges, is that memory-knowledges have already been treated of; for Abraham’s sojourning in Egypt represented the Lord’s instruction in His childhood in memory-knowledges (n. 1502). As regards the arcanum that He should not go down into Egypt, but should sojourn in the land of Gerar, that is, that He should not look to memory-knowledges, but to rational things, the case is this: All appearances of truth that have what is Divine in them belong to the rational, insomuch that rational truths and appearances of truth are the same; whereas memory-knowledges belong to the natural, insomuch that natural truths and memory-truths are the same. Rational truths, or appearances of truth, cannot possibly be and come forth except from the influx of the Divine into the rational, and through rational things into the memory-knowledges which are of the natural. The things which then take place in the rational appear in the natural; just as an image of many things appears all together in a mirror; and thereby they are presented before the man, and also before an angel; before an angel however they are not presented so evidently in the natural as they are with those who are in the world of spirits and are in the spiritual natural, and hence these have representatives of truth.

[4] The case is similar with every man, for as before said the man who is in good is a little heaven, or what is the same is an image of the Grand Heaven; and because Divine truth cannot inflow immediately into memory-knowledges, which are of the natural man, but only through rational things, as before said, therefore it is here said that Isaac should not go down into Egypt, but should reside in the land of Gerar. But a clear idea cannot be had concerning these things unless the nature of influx is known, and also the nature of ideas; and therefore of the Lord’s Divine mercy these things will be treated of at the close of the chapters, where experiences are related.

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

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Arcana Coelestia #1164

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1164. That by “Cush” or “Ethiopia” are signified the interior knowledges of the Word, by which such men confirm false principles, may be seen in Jeremiah:

Egypt riseth up like a stream, whose waters toss themselves like the rivers, and he hath said, I will go up, I will cover the earth, I will destroy the city and the inhabitants thereof. Go up ye horses, and rage ye chariots; and let the mighty men go forth, Cush and Put that handle the shield (Jeremiah 46:8-9).

“Egypt” here denotes those who believe nothing unless they apprehend it from memory-knowledges, whereby everything becomes involved in doubt, denial, and falsity, which is to “go up, cover the earth, and destroy the city.” “Cush” here denotes more universal and more interior knowledges of the Word, whereby men confirm received principles of falsity. “Put” denotes knowledges from the literal sense of the Word which are according to the appearances of the senses.

[2] In Ezekiel:

A sword shall come upon Egypt, and there shall be grief in Cush, when the slain shall fall in Egypt; and they shall take her multitude, and her foundations shall be destroyed. Cush, and Put, and Lud, and all Ereb and Cub, and the sons of the land of the covenant shall fall with them by the sword (Ezekiel 30:4-5).

No one could at all know what these things mean except from the internal sense; and if the names did not signify actual things [res], there would be scarcely any sense. But here by “Egypt” are signified memory-knowledges, whereby men desire to enter into the mysteries of faith. “Cush and Put” are called “the foundations thereof” because they signify knowledges from the Word.

[3] In the same:

In that day shall messengers go forth from before Me in ships, to make confident Cush afraid; and there shall be grief upon them, as in the day of Egypt (Ezekiel 30:9).

“Cush” denotes those knowledges from the Word that confirm falsities which are hatched from memory-knowledges. In the same:

I will make the land of Egypt into wastes, a waste of desolation, from the tower of Seveneh, even unto the border of Cush (Ezekiel 29:10).

Here “Egypt” denotes memory-knowledges; and “Cush” the knowledges of the interior things of the Word, which are the boundaries as far as memory-knowledges go.

[4] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the captivity of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt; and they shall be dismayed and ashamed because of Cush their hope, and of Egypt their glory (Isaiah 20:4-5).

“Cush” here denotes knowledges from the Word, whereby falsities acquired through memory-knowledges are confirmed; “Asshur” is reasoning which leads men “captive.”

In Nahum:

Cush and Egypt were her strength, and there was no end; Put and Lubim were thy helpers (Nahum 3:9).

This is said of the church vastated, and here in like manner “Egypt” denotes memory-knowledges, and “Cush” knowledges.

[5] “Cush and Egypt” here denote simply knowledges and memory-knowledges, which are truths, useful to those who are in the faith of charity; thus they are here used in a good sense.

In Isaiah:

Thus said Jehovah, The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall pass over unto thee, and they shall be thine; they shall go after thee in fetters, they shall pass over and shall bow down unto thee; they shall pray unto thee; God is in thee only, and there is no other God besides (Isaiah 45:14).

“The labor of Egypt” denotes memory-knowledge; and “the merchandise of Cush and of the Sabeans,” knowledges of spiritual things which are serviceable to those who acknowledge the Lord; for all memory-knowledge and knowledge are for them.

[6] In Daniel:

The king of the north shall have dominion over the hidden stores of gold and silver, and over all the desirable things of Egypt; and the Lubim (Put) and Cushim shall be at thy steps (Daniel 11:43).

“Put and Cush” here denote knowledges from the Word; and “Egypt,” memory-knowledges.

In Zephaniah:

From the crossing of the rivers of Cush, My worshipers (Zephaniah 3:10),

denoting those who are without knowledges, that is, the Gentiles.

In David:

Great ones shall come out of Egypt; Cush shall hasten his hands unto God (Psalms 68:31).

“Egypt” here denotes memory-knowledges and “Cush” knowledges.

[7] In the same:

I will make mention of Rahab and Babylon as among them that know Me; behold Philistia, and Tyre, with Cush; this one was born there (in the city of God) (Psalms 87:4).

“Cush” denotes knowledges from the Word; and therefore it is said that he “was born in the city of God.” It is because “Cush” signifies the interior knowledges of the Word and the intelligence thence derived, that it is said that the second river that went forth from the garden of Eden “encompassed the whole land of Cush” (concerning which see n. 117).

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