創世記 14

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1 與五作戰,羅得被擄當暗拉非作示拿,亞略作以拉撒,基大老瑪作以攔,提達作戈印的時候,

2 他們興兵攻打所多瑪比拉、蛾摩拉比沙、押瑪示納、洗扁善以別和比拉。比拉就是瑣珥。

3 這五王在西訂會合。西訂就是

4 他們服事了基大老瑪已經有十年,到第十三年就背叛了。

5 第十四年基大老瑪和同盟的來了,在亞特律.加寧擊敗了利乏音人,在哈麥擊敗了蘇西人,在沙微.基列亭擊敗了以米人,

6 在何利人的西珥擊敗了何利人,一直追擊到靠近曠野的伊勒.巴蘭。

7 然後轉到安.密巴,就是加低斯,攻佔了亞瑪力人全部的領土,也擊敗了在哈洗遜.他瑪的亞摩利人。

8 於是所多瑪、蛾摩拉、押瑪、洗扁和比拉(比拉就是瑣珥)都出來,在西訂列陣,與他們交戰;

9 就是與以攔基大老瑪、戈印提達、示拿暗拉非、以拉撒亞略交戰,就是交戰。

10 西訂有許多漆坑。所多瑪和蛾摩拉逃跑的時候,都掉在坑裡,其餘的人都向著逃跑

11 四王就把所多瑪和蛾摩拉所有的財物,以及一切糧食都拿走,

12 亞伯蘭的姪兒羅得和羅得的財物也帶走了。當時,羅得所多瑪

13 亞伯蘭救回羅得有一個逃出的人,跑告訴希伯來人亞伯蘭。那時,亞伯蘭住在亞摩利人幔利的橡樹那裡。幔利和以實各,以及亞乃,都是兄弟;他們都是亞伯蘭的盟友。

14 亞伯蘭見姪兒被人擄去,就抽調他家裡生養的精練壯丁一十人,一直追到但。

15 亞伯蘭和他的僕人漏夜分隊攻擊他們,結果擊敗了他們,又追趕他們直到大馬士革北面的何把,

16 將一切財物都奪回來,也把他的姪兒羅得和羅得的財物,以及婦女和族人,都奪了回來

17 麥基洗德祝福亞伯蘭亞伯蘭擊敗了基大老瑪和與他聯盟的回來的時候,所多瑪出來,在沙微迎接他。沙微就是帝

18 撒冷麥基洗德也帶著餅和酒出來;他是至神的祭司

19 他給亞伯蘭祝福:“願創造地的主、至的神,賜福給亞伯蘭

20 敵人交在你裡的至的神,是應當稱頌的!”亞伯蘭就把所得的一切,拿出十分之一來,了麥基洗德。

21 所多瑪亞伯蘭:“請你把人交我,至於財物,你拿去吧。”

22 亞伯蘭所多瑪:“我已經向創造地的、至的神耶和華起誓;

23 凡是你的東西,就是一根線,一條鞋帶,我也不拿,免得你:‘我使亞伯蘭發了財。’

24 我甚麼都不要,除了僕人掉的以外,但與我同行的亞乃、以實各、幔利所應得的分,讓他們拿去吧。”

  

Exploring the Meaning of 創世記 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).