创世记 14

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1 与五作战,罗得被掳

2 他们兴兵攻打所多玛比拉、蛾摩拉比沙、押玛示纳、洗扁善以别和比拉。比拉就是琐珥。

3 这五王在西订会合。西订就是

4 他们服事了基大老玛已经有十年,到第十三年就背叛了。

5 第十四年基大老玛和同盟的来了,在亚特律.加宁击败了利乏音人,在哈麦击败了苏西人,在沙微.基列亭击败了以米人,

6 在何利人的西珥击败了何利人,一直追击到靠近旷野的伊勒.巴兰。

7 然后转到安.密巴,就是加低斯,攻占了亚玛力人全部的领土,也击败了在哈洗逊.他玛的亚摩利人。

8 于是所多玛、蛾摩拉、押玛、洗扁和比拉(比拉就是琐珥)都出来,在西订列阵,与他们交战;

9 就是与以拦基大老玛、戈印提达、示拿暗拉非、以拉撒亚略交战,就是交战。

10 西订有许多漆坑。所多玛和蛾摩拉逃跑的时候,都掉在坑里,其余的人都向着逃跑

11 四王就把所多玛和蛾摩拉所有的财物,以及一切粮食都拿走,

12 亚伯兰的侄儿罗得和罗得的财物也带走了。当时,罗得所多玛

13 亚伯兰救回罗得有一个逃出的人,跑告诉希伯来人亚伯兰。那时,亚伯兰住在亚摩利人幔利的橡树那里。幔利和以实各,以及亚乃,都是兄弟;他们都是亚伯兰的盟友。

14 亚伯兰见侄儿被人掳去,就抽调他家里生养的精练壮丁一十人,一直追到但。

15 亚伯兰和他的仆人漏夜分队攻击他们,结果击败了他们,又追赶他们直到大马士革北面的何把,

16 将一切财物都夺回来,也把他的侄儿罗得和罗得的财物,以及妇女和族人,都夺了回来

17 麦基洗德祝福亚伯兰亚伯兰击败了基大老玛和与他联盟的回来的时候,所多玛出来,在沙微迎接他。沙微就是帝

18 撒冷麦基洗德也带着饼和酒出来;他是至神的祭司

19 他给亚伯兰祝福:“愿创造地的主、至的神,赐福给亚伯兰

20 敌人交在你里的至的神,是应当称颂的!”亚伯兰就把所得的一切,拿出十分之一来,了麦基洗德。

21 所多玛亚伯兰:“请你把人交我,至于财物,你拿去吧。”

22 亚伯兰所多玛:“我已经向创造地的、至的神耶和华起誓;

23 凡是你的东西,就是一根线,一条鞋带,我也不拿,免得你:‘我使亚伯兰发了财。’

24 我什么都不要,除了仆人掉的以外,但与我同行的亚乃、以实各、幔利所应得的分,让他们拿去吧。”

  

Exploring the Meaning of 创世记 14      

Napsal(a) Emanuel Swedenborg

Here are some excerpts from Swedenborg's "Arcana Coelestia" that help explain the inner meaning of this chapter:

AC 1651. This chapter treats of the Lord’s temptation combats, which are represented and signified by the wars here described.

AC 1652. The goods and truths in the external man, but which only appeared as goods and truths, were the things from which the Lord fought in His childhood against evils and falsities. The apparent goods and truths are signified by the kings named in (verse 1); but the evils and falsities against which He fought are signified by the kings named in (verse 2); and these were unclean (verse 3).

AC 1653. These evils and falsities against which He fought did not show themselves earlier than in childhood; and then they burst forth, which is signified by their previously serving Chedorlaomer (verse 4).

AC 1654. The Lord then warred against and conquered the persuasions of falsity of all kinds, which are the Rephaim, the Zuzim, the Emim, and the Horites (verses 5, 6); next, the falsities and evils themselves, which are the Amalekite and the Amorite (verse 7) afterwards the other falsities and evils, which are the kings named in (verses 8 to 11).

AC 1655. Apparent truths and goods, which are not in themselves truths and goods, took possession of the external man (verse 12); and the rational man which is "Abram the Hebrew," perceiving this, laid claim to it and liberated it (verses 13 to 16).

AC 1656. After these combats, evil and falsity submitted themselves (verse 17).

AC 1657. The Lord‘s internal man in the interior man, or the Divine in the rational, is Melchizedek, from whom came the benediction after the combats (verses 18 to 20). The tithes are the remains, or the states of good and truth from the combats (verse 20).

AC 1658. The evil and infernal spirits, being overcome, begged for life, and did not care for other things; but nothing was taken from them by the Lord, because He had no strength from their evils and falsities; but they were given into the power (potestas) of good spirits and angels (verses 21-24).


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