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Genezo 12

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1 Kaj la Eternulo diris al Abram: Iru el via lando, el inter via parencaro, kaj el la domo de via patro, al la lando, kiun Mi montros al vi.

2 Kaj Mi faros vin granda popolo, kaj Mi benos vin kaj grandigos vian nomon, kaj vi estos beno.

3 Kaj Mi benos viajn benantojn, kaj viajn malbenantojn Mi malbenos, kaj benigxos per vi cxiuj gentoj de la tero.

4 Kaj Abram iris, kiel la Eternulo diris al li, kaj kun li iris Lot. Kaj Abram havis la agxon de sepdek kvin jaroj, kiam li eliris el HXaran.

5 Kaj Abram prenis sian edzinon Saraj kaj sian nevon Lot, kaj ilian tutan havon, kiun ili akiris, kaj la homojn, kiujn ili akiris en HXaran; kaj ili eliris, por iri al la lando Kanaana; kaj ili venis en la landon Kanaanan.

6 Kaj Abram trapasis la landon gxis la loko SXehxem, gxis la kverko More; kaj la Kanaanidoj tiam logxis en la lando.

7 Kaj la Eternulo aperis al Abram, kaj diris: Al via idaro Mi donos cxi tiun teron. Kaj li konstruis tie altaron al la Eternulo, kiu aperis al li.

8 Kaj de tie li translogxigxis al la monto, kiu estas oriente de Bet-El, kaj arangxis sian tendon tiamaniere, ke Bet-El estis okcidente kaj Aj oriente; kaj li konstruis tie altaron al la Eternulo kaj pregxadis al la Eternulo.

9 Kaj Abram iris pluen, cxiam pluen al sudo.

10 Kaj estis malsato en la lando. Kaj Abram malsupreniris Egiptujon, por tie logxi kelktempe, cxar malfacila estis la malsato en la lando.

11 Kaj kiam li estis jam proksime de Egiptujo, li diris al sia edzino Saraj: Mi scias ja, ke vi estas virino belaspekta;

12 kaj kiam la Egiptoj vin vidos, ili diros: Tio estas lia edzino; kaj ili mortigos min, kaj vin ili lasos viva.

13 Diru do, ke vi estas mia fratino, por ke al mi estu bone pro vi kaj por ke mia animo restu viva pro vi.

14 Kaj kiam Abram venis Egiptujon, la Egiptoj vidis, ke la virino estas tre bela;

15 kaj vidis sxin la eminentuloj de Faraono, kaj ili lauxdis sxin al Faraono; kaj oni prenis la virinon en la domon de Faraono.

16 Kaj al Abram estis bone pro sxi, kaj li havis sxafojn kaj bovojn kaj azenojn kaj sklavojn kaj sklavinojn kaj azeninojn kaj kamelojn.

17 Kaj la Eternulo punis per grandaj suferoj Faraonon kaj lian domon pro Saraj, la edzino de Abram.

18 Kaj Faraono alvokis Abramon, kaj diris: Kion vi faris al mi? kial vi ne diris al mi, ke sxi estas via edzino?

19 kial vi diris: SXi estas mia fratino? Kaj mi prenis sxin al mi kiel edzinon. Kaj nun jen estas via edzino; prenu kaj foriru.

20 Kaj Faraono ordonis pri li al homoj, kaj ili forkondukis lin kaj lian edzinon kaj lian tutan havon.

   

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Arcana Coelestia # 1573

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1573. 'And the Canaanite and the Perizzite were then dwelling in the land' means evils and falsities in the external man. This becomes clear from the meaning of 'the Canaanite' as hereditary evil from the mother in the external man, dealt with already in 1444, and from the meaning of 'the Perizzite' as derivative falsity, dealt with in what follows below. That hereditary evil from the mother resided with the Lord in His external Man, see what has been stated already in 1414, 1444. The fact that falsity resulted from that hereditary evil follows, for where there is hereditary evil falsity is present also. The one is born from the other, but falsity from evil cannot be born until a person has been endowed with facts and cognitions. Evil has nothing to work on or flow into except facts and cognitions. In this way evil belonging to the will part of the mind is turned into falsity in the understanding part, and therefore this falsity also was hereditary because it was born from what was hereditary, though not the falsity that is based on false principles. But it existed in the external man as that which the internal man could see was falsity.

[2] Because hereditary evil from the mother was present before the Lord had been endowed with facts and cognitions, that is, before 'Abram sojourned in Egypt' it is said in verse 6 of the previous chapter that 'the Canaanite was in the land' but not that the Perizzite was there, whereas in the present verse, now that He had been endowed with facts and cognitions, it is said that 'the Canaanite and the Perizzite dwelt in the land'. From these considerations it is clear that 'the Canaanite' means evil and 'the Perizzite' falsity. It is also clear from the consideration that the mention of the Canaanite and the Perizzite does not bear any relation to the historical events among which it occurs, for nothing is said about either of them in what has gone before or in what follows. The same is also true with the mention of the Canaanite in verse 6 of the previous chapter. From this it is evident that some arcanum lies concealed here which one cannot know except from the internal sense.

[3] To some it may come as a surprise to say that hereditary evil from the mother was present with the Lord, but as such evil is spoken of so plainly here, and as in the internal sense the Lord is the subject, there can be no doubt that it was present. For no human being can possibly be born from another human being without deriving evil from him or her. But the hereditary evil that is derived from the father is one thing, that from the mother is another. Hereditary evil from the father is more internal and remains for ever, since it can never be rooted out. Such evil did not exist with the Lord because He was born of Jehovah as His Father, and thus was Divine, or Jehovah, as regards internals. But hereditary evil from the mother belongs to the external man, as it did with the Lord, and it is called 'the Canaanite in the land', and derivative falsity 'the Perizzite'. The Lord was in this sense born as any other, and had weaknesses as any other has them.

[4] That the Lord derived hereditary evil from the mother is quite clear from the fact that He underwent temptations. Nobody can ever be tempted who has no evil, for it is the evil present with man that tempts and by means of which he is tempted. That the Lord was tempted, undergoing temptations so serious that no other could ever endure one ten thousandth part of them, that He suffered all alone, and by His own power overcame evil, or the devil and the whole of hell, is also clear. Those temptations are spoken of in Luke as follows,

Jesus was led by the Spirit into the wilderness. He was tempted for forty days by the devil, so that He ate nothing in those days. But after the devil had ended every temptation he departed from Him for a time. From there He returned in the power of the Spirit into Galilee. Luke 4:1-2, 13-14.

[5] And in Mark,

The Spirit, driving Jesus, made Him go away into the wilderness; and He was in the wilderness forty days, tempted; and He was with the wild beasts. Mark 1:12-13.

Here 'beasts' means hell. In addition to this He is spoken of as being tempted to the point of death, so that His sweat was [like] drops of blood,

And when He was in agony He prayed more earnestly; and His sweat became as great drops of blood falling down upon the ground. Luke 22:44.

[6] No angel can possibly be tempted by the devil, the reason being that as an angel abides in the Lord, evil spirits cannot approach him, even when they are a long way off, but are instantly seized with horror and fright. Much less could hell have approached the Lord if He had been born Divine, that is, without evil from the mother clinging to Him.

[7] That the Lord bore the iniquities and evils of the human race is also a statement commonly made by preachers, yet the diversion of iniquities and evils to Himself can never come about except through a hereditary channel. The Divine cannot take evil upon Itself, and therefore in order that He might overcome evil by His own powers - which no human being has ever been able to do or ever can do - and in so doing might make Himself alone Righteousness, He was willing to be born like any other. Otherwise there would have been no need for Him to be born at all, for the Lord could have assumed Human Essence without going through the process of birth, as He had indeed sometimes done when seen by members of the Most Ancient Church, and also by prophets. Therefore in order that He might be furnished with evil against which He was to fight and over which He was to conquer, and in so doing might join together in Himself the Divine Essence to the Human Essence, He came into the world.

[8] In the Lord however there was no evil of His own, that is, He committed no actual evil, as He Himself also says in John,

Who of you is going to convict Me of sin? John 8:46.

From these considerations it may now be quite evident what is meant by the statement immediately preceding - 'there was strife between Abram's herdsmen and Lot's herdsman'. The reason was that 'the Canaanite and the Perizzite were dwelling in the land'.

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