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Genesis 18

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1 Ja Issand ilmutas ennast temale Mamre tammikus, kui ta istus telgi ukse ees kõige palavamal päevaajal.

2 Ta tõstis oma silmad üles ja vaatas, ja ennäe, kolm meest seisid ta ees. Ja nähes neid, tõttas ta telgi ukse juurest neile vastu ja kummardas maani

3 ning ütles: 'Issand, kui ma sinu silmis armu leian, siis ära mine oma sulasest mööda!

4 Toodagu nüüd pisut vett, peske jalgu ja nõjatuge puu alla!

5 Ma toon palukese leiba, kinnitage südant, enne kui edasi lähete, kui juba kord olete oma sulase kaudu käimas!' Ja nemad vastasid: 'Tee nõnda, nagu sa oled rääkinud!'

6 Ja Aabraham tõttas telki Saara juurde ning ütles: 'Võta ruttu kolm mõõtu nisujahu, sõtku ja tee kooke!'

7 Ja Aabraham jooksis karja juurde, võttis ühe noore ja ilusa vasika, andis poisi kätte ja see tõttas seda valmistama.

8 Ja ta tõi võid, piima ja vasika, mis oli valmistatud, ja pani nende ette; ta ise seisis nende juures puu all, kui nad sõid.

9 Siis nad küsisid temalt: 'Kus su naine Saara on?' Ja ta vastas: 'Seal telgis.'

10 Siis üks neist ütles: 'Ma tulen sinu juurde kindlasti tagasi aasta pärast samal ajal, ja vaata, su naisel Saaral saab olema poeg!' Ja Saara kuulis seda tema selja taga oleva telgi ukse juures.

11 Aga Aabraham ja Saara olid vanad ja elatanud; Saaral oli lakanud olemast ka see, mis muidu naistele on omane.

12 Ja Saara naeris iseeneses ja mõtles: 'Nüüd, kui ma olen vanaks jäänud, peaks mul veel himu olema! Ja ka mu isand on vana.'

13 Aga Issand ütles Aabrahamile: 'Miks Saara naerab ja ütleb: Kas ma tõesti peaksin sünnitama, kuna ma ju olen vana?

14 Kas peaks Issandal midagi olema võimatu? Ma tulen su juurde tagasi aasta pärast samal ajal, ja Saaral saab olema poeg!'

15 Kuid Saara salgas, öeldes: 'Mina ei naernud.' Sest ta kartis. Tema aga ütles: 'Sa naersid küll!'

16 Siis mehed tõusid sealt üles ja vaatasid alla Soodoma poole; ja Aabraham läks koos nendega, neid saatma.

17 Ja Issand ütles: 'Kas peaksin varjama Aabrahami eest, mida tahan teha?

18 Aabraham saab ometi suureks ja vägevaks rahvaks ja tema kaudu õnnistatakse kõiki maailma rahvaid.

19 Sest ma tean temast, et ta käsib oma poegi ja järeltulevat sugu hoida Issanda teed ning teha, mis õige ja kohus, et Issand võiks anda Aabrahamile, mis ta temale on tõotanud.'

20 Siis ütles Issand: 'Hädakisa Soodoma ja Gomorra pärast on suur ja nende patud on väga rasked!

21 Seepärast ma lähen alla ja vaatan, kas minuni jõudnud kisa kohaselt on nad teinud kõike seda või mitte. Ma tahan seda teada!'

22 Ja mehed pöördusid sealt ära ja läksid Soodomasse, aga Aabraham jäi veel seisma Issanda ette.

23 Ja Aabraham astus ligi ning ütles: 'Kas tahad tõesti hävitada õige koos õelaga?

24 Vahest on linnas viiskümmend õiget? Kas tahad siis need hävitada ega taha paigale andeks anda nende viiekümne õige pärast, kes seal on?

25 Jäägu sinust kaugele see tegu, et tapad õige koos õelaga, et õigel käib käsi nagu õelalgi! Jäägu see sinu poolt tegemata! Kas kogu maailma kohtumõistja ei peaks tegema õigust?'

26 Ja Issand ütles: 'Kui ma Soodoma linnast leian viiskümmend õiget, siis annan nende pärast andeks kogu paigale.'

27 Aga Aabraham kostis ning ütles: 'Vaata, ma olen nõuks võtnud siiski Issandaga rääkida, kuigi olen põrm ja tuhk.

28 Vahest puudub viiekümnest õigest viis? Kas tahad siis nende viie pärast hävitada kogu linna?' Ja tema vastas: 'Ma ei hävita, kui leian sealt nelikümmend viis.'

29 Ja ta jätkas veelgi kõnelust temaga ning ütles: 'Vahest leidub seal nelikümmend?' Ja tema vastas: 'Ma ei tee seda neljakümne pärast.'

30 Aga ta ütles: 'Ärgu süttigu põlema Issanda viha, et ma veel räägin! Vahest leidub seal kolmkümmend?' Ja tema vastas: 'Ma ei tee seda, kui leian sealt kolmkümmend.'

31 Siis ta ütles: 'Vaata, ma olen nõuks võtnud siiski Issandaga rääkida. Vahest leidub seal kakskümmend?' Ja tema vastas: 'Ma ei hävita kahekümne pärast.'

32 Aga ta ütles: 'Ärgu süttigu põlema Issanda viha, et ma veel üksainus kord räägin! Vahest leidub seal kümme?' Ja tema vastas: 'Ma ei hävita kümne pärast.'

33 Ja Issand läks ära, kui oli lõpetanud kõneluse Aabrahamiga; ja Aabraham läks koju.

   

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Arcana Coelestia # 2235

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2235. That “righteousness” has regard to good, and “judgment” to truth, is evident from the signification of “righteousness,” and from the signification of “judgment.” In the Word, “righteousness and judgment” are many times named together, but what they signify in the internal sense has not yet been known. In the proximate sense “righteousness” is predicated of what is righteous or just [justus], and “judgment” of what is right [rectus]. There is what is righteous when anything is judged from good, and this according to conscience; but what is right when anything is judged from the law, and thus from the righteousness of the law, thus also according to conscience, because it has the law for its rule. But in the internal sense “righteousness” denotes that which is from good, and “judgment” that which is from truth. Good is all that which belongs to love and charity; truth is all that which belongs to the derivative faith. Truth derives its essence from good, and is called truth from good, just as faith derives its essence from love, and in the same way judgment from righteousness.

[2] That such is the signification of “righteousness and judgment” is evident from the following passages in the Word.

In Jeremiah:

Thus saith Jehovah, Execute ye judgment and righteousness, and rescue the spoiled out of the hand of the oppressor. Woe to him that buildeth his house in that which is not righteousness and his chambers in that which is not judgment. Did not thy father eat and drink, and do judgment and righteousness? Then he had that which is good (Jeremiah 22:3, 13, 15),

where “judgment” denotes the things that are of truth, and “righteousness” the things that are of good.

In Ezekiel:

If the wicked shall return from his sin, and do judgment and righteousness, all his sins that he hath sinned shall not be mentioned unto him; he hath done judgment and righteousness: he shall surely live. When the wicked turns himself from his wickedness, and does judgment and righteousness, for these he shall live (Ezekiel 33:14, 16, 19),

where in like manner “judgment” denotes truth, which is of faith; and “righteousness” good, which is of charity.

[3] So in Amos:

Let judgment flow like waters, and righteousness like a mighty river (Amos 5:24).

In Isaiah:

Thus saith Jehovah, Keep ye judgment, and do righteousness, for My salvation is near to come, and My righteousness to reveal itself (Isaiah 56:1).

In the same:

To peace there shall be no end, upon the throne of David and upon his kingdom, to establish it, and to uphold it, with judgment and with righteousness, from henceforth and even to eternity (Isaiah 9:7),

denoting that they are in the truths of faith and in the goods of charity.

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isaiah 33:5),

where “judgment” denotes faith, “righteousness” love, and “Zion” the church. “Judgment” stands first because love comes through faith; but when “righteousness” stands first, it is because the faith is from love, as in Hosea:

I will betroth thee unto Me to eternity, and I will betroth thee unto Me in righteousness and judgment, and in mercy and in compassions; and I will betroth thee unto Me in faith, and thou shalt know Jehovah (Hos. 2:19-20),

where “righteousness” stands first, as also “mercy,” which are of love; and “judgment” follows, as also “compassions,” which are of faith from love; both are called “faith” or “faithfulness.”

[4] In David:

Thy mercy, O Jehovah, is in the heavens, thy truth reacheth unto the skies [aetheres]; Thy righteousness is like the mountains of God, Thy judgments are a great deep (Psalms 36:5-6),

where both “mercy” and “righteousness” are in like manner of love, and “truth” and “judgments” are of faith. In the same:

Truth shall spring out of the earth, and righteousness shall look forth from heaven. Yea, Jehovah shall give good, and our land shall yield its increase (Psalms 85:11-12),

where “truth,” which is of faith, denotes “judgment,” and “righteousness” love or mercy.

In Zechariah:

I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be My people, and I will be their God in truth and in righteousness (Zech. 8:8),

from which also it is evident that “judgment” denotes truth, and “righteousness” good; because “truth” is here used in place of “judgment.” In like manner in David:

He that walketh perfect, and worketh righteousness, and speaketh truth (Psalms 15:2).

[5] As faith is of charity, or as truth is of good, the truths of good are occasionally called the “judgments of righteousness;” and thus “judgments” signify almost the same as “precepts;” as in Isaiah:

They will seek Me day by day, and desire to know My ways, as a nation that doeth righteousness and forsaketh not the judgment of their God; they will ask of Me judgments of righteousness, they will desire to draw near to God (Isaiah 58:2).

That “precepts” signify the same may be seen in David:

Seven times a day have I praised Thee because of the judgments of Thy righteousness; all Thy precepts are righteousness (Psalms 119:164, 172).

It is especially said of the Lord that He “does judgment and righteousness,” when He creates man anew; as in Jeremiah:

Let him that glorieth glory in this, that he understandeth and knoweth Me, that I am Jehovah that doeth mercy, judgment, and righteousness in the earth, for in these things I am well pleased (Jeremiah 9:24),

where mercy, which is of love, is described by “judgment and righteousness.” In the same:

I will raise up unto David a righteous offshoot, and He shall reign as King, and shall act intelligently, and shall do judgement and righteousness in the earth (Jeremiah 23:5; 33:15).

[6] Hence it is said in John:

If I go away, I will send the Comforter unto you; and when He is come, He will reprove the world of sin, of righteousness, and of judgment; of sin, because they believe not on Me; of righteousness, because I go unto My Father, and ye shall see Me no more; of judgment, because the prince of this world is judged (John 16:7-11).

“Sin” here denotes all unfaithfulness. His “reproving in regard to righteousness” means in regard to all that is against good, when yet the Lord united the Human to the Divine to save the world-which is the meaning of “I go unto My Father and ye shall see Me no more.” His “reproving in regard to judgment” means in regard to all that is against truth, when yet evils were cast down into their hells so as no longer to be able to inflict injury-which is meant by the prince of the world being judged. In general, His “reproving in regard to sin, righteousness, and judgment,” means that it was in regard to all unfaithfulness against good and truth; and thus that there was no charity and faith; for in ancient times by righteousness and judgment were understood, as regards the Lord, all mercy and grace; and as regards man, all charity and faith.

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