Bible

 

Genesis 26

Studie

   

1 Aga maal oli nälg pärast seda eelmist nälga, mis Aabrahami päevil oli olnud. Ja Iisak läks vilistite kuninga Abimeleki juurde Gerarisse.

2 Ja Issand ilmutas ennast temale ning ütles: 'Ära mine alla Egiptusesse! Jää maale, kuhu ma sind käsin!

3 Ela võõrana siin maal, ja ma olen sinuga ning õnnistan sind, sest sinule ja sinu soole ma annan kõik need maad ning pean vannet, mille ma olen vandunud su isale Aabrahamile.

4 Ja ma teen su soo paljuks nagu taevatähed ja annan su soole kõik need maad, ja sinu soo nimel õnnistavad endid kõik maailma rahvad,

5 sellepärast et Aabraham kuulas mu sõna ja pidas, mis ma käskisin pidada - mu käske, seadlusi ja õpetusi.'

6 Ja Iisak jäi elama Gerarisse.

7 Kui kohalikud mehed küsisid tema naise kohta, siis ta ütles: 'See on mu õde.' Sest ta kartis öelda: 'Mu naine', mõeldes ise: 'Muidu kohalikud mehed tapavad mu Rebeka pärast, sest ta on ilusa välimusega.'

8 Aga kui ta seal pikemat aega oli viibinud, vaatas Abimelek, vilistite kuningas, kord aknast välja ja nägi, et Iisak hellitas oma naist Rebekat.

9 Siis Abimelek kutsus Iisaki ja ütles: 'Vaata, ta on tõepoolest su naine! Kuidas sa siis võisid öelda: Ta on mu õde?' Ja Iisak vastas temale: 'Ma mõtlesin, et muidu ma ehk pean tema pärast surema.'

10 Aga Abimelek ütles: 'Miks sa meile seda tegid? Kui kergesti oleks võinud keegi rahva hulgast magada su naisega ja sa oleksid meie peale toonud süü!'

11 Ja Abimelek andis käsu kogu rahvale, öeldes: 'Kes puudutab seda meest ja tema naist, peab surema!'

12 Ja Iisak külvas seal maal ja sai sel aastal sajakordselt, sest Issand õnnistas teda.

13 Ja mees läks rikkaks, läks üha rikkamaks, kuni ta oli läinud väga rikkaks.

14 Ja temal oli lamba- ja kitsekarju ja veisekarju ja palju peret, nõnda et vilistid teda kadestasid.

15 Ja vilistid matsid kinni ja täitsid mullaga kõik kaevud, mis tema isa sulased olid kaevanud tema isa Aabrahami päevil.

16 Ja Abimelek ütles Iisakile: 'Mine ära meie juurest, sest sa oled saanud meist palju vägevamaks!'

17 Siis Iisak läks sealt ära ja lõi oma telgid üles Gerari orgu ning elas seal.

18 Ja Iisak kaevas uuesti need veekaevud, mis tema isa Aabrahami päevil olid kaevatud ja mis vilistid pärast Aabrahami surma olid kinni matnud; ja ta pani neile needsamad nimed, mis tema isa neile oli pannud.

19 Aga kui Iisaki sulased kaevasid orus ja leidsid seal voolava veega kaevu,

20 siis Gerari karjased riidlesid Iisaki karjastega, öeldes: 'Vesi on meie oma!' Ta pani siis kaevule nimeks Eesek, sellepärast et nad temaga olid tülitsenud.

21 Siis nad kaevasid teise kaevu, ja selle pärast riidlesid nad ka; ja sellele ta pani nimeks Sitna.

22 Sealt ta siirdus edasi ja kaevas veel ühe kaevu, aga selle pärast nad ei riielnud; ja sellele ta pani nimeks Rehobot ning ütles: 'Nüüd on Issand andnud meile avarust, et võiksime siin maal olla viljakad.'

23 Ja sealt ta läks üles Beer-Sebasse.

24 Ja Issand ilmutas ennast temale selsamal ööl ning ütles: 'Mina olen su isa Aabrahami Jumal. Ära karda, sest ma olen sinuga ja õnnistan sind! Ma teen su soo paljuks oma sulase Aabrahami pärast.'

25 Siis ta ehitas sinna altari, hüüdis appi Issanda nime ja lõi sinna oma telgi üles; ja Iisaki sulased kaevasid sinna kaevu.

26 Ja Abimelek tuli Gerarist tema juurde ühes oma sõbra Ahusati ja väepealik Piikoliga.

27 Aga Iisak ütles neile: 'Miks tulete minu juurde? Te ju vihkate mind ja olete mind eneste juurest ära saatnud!'

28 Ja nemad vastasid: 'Me näeme selgesti, et Issand on sinuga. Seepärast me ütleme: Olgu meie vahel vanne, meie ja sinu vahel, ja me teeme sinuga lepingu,

29 et sa meile kurja ei tee, nõnda nagu me sinusse ei ole puutunud, vaid oleme sulle ainult head teinud ja sind rahuga ära saatnud. Sina oled ju nüüd Issanda õnnistatu!'

30 Siis ta tegi neile võõruspeo ning nad sõid ja jõid.

31 Ja nad tõusid hommikul vara ning andsid üksteisele vande. Siis Iisak saatis nad ära ja nad läksid ta juurest rahuga.

32 Ja selsamal päeval tulid Iisaki sulased ning teatasid temale kaevust, mille nad olid kaevanud, ja ütlesid temale: 'Me leidsime vett.'

33 Siis ta nimetas selle Sibaks; seepärast on linna nimeks tänapäevani Beer-Seba.

34 Kui Eesav oli nelikümmend aastat vana, võttis ta naiseks Juuditi, hett Beeri tütre, ja Baasmati, hett Eeloni tütre.

35 Aga need olid meelehärmiks Iisakile ja Rebekale.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3451

Prostudujte si tuto pasáž

  
/ 10837  
  

3451. And they said, Seeing we have seen that Jehovah was with thee. That this signifies that they knew the Divine was therein, is evident from the signification of “seeing to see,” as being to observe and thus know for certain; and from the signification of “Jehovah being with thee,” as being that the Divine was therein. The subject here, as before said (n. 3447), is the agreement of the literal sense of the Word with the internal sense; consequently the agreement therewith of the doctrinal things of faith, which are signified by “Abimelech, Ahuzzath, and Phicol,” insofar as they are from the literal sense of the Word; thus also the conjunction of the Lord’s kingdom on earth with His kingdom in the heavens and consequently with the Lord, by the Word. For the Word as to the supreme sense is the Lord Himself; and as to the internal sense it is the Lord’s kingdom itself in the heavens; and as to the literal sense it is the Lord’s kingdom itself on earth, as also before said.

[2] But as regards the Lord’s kingdom on earth, that is, His church, the case is that inasmuch as it has its doctrinal things from the literal sense of the Word, it cannot but be various and diverse in respect to these doctrinal things; that is to say, one society will profess one thing to be a truth of faith, because it is so said in the Word, and another society will profess another thing, also because it is so said; and so on. Consequently, as the Lord’s church has its doctrinal things from the literal sense of the Word, it will everywhere differ, and this not only as to societies, but sometimes as to the individuals in a society. Nevertheless a difference in the doctrinal things of faith does not prevent the church from being one, provided there is unanimity as to willing well and doing well.

[3] For example, if anyone should acknowledge as a matter of doctrine that charity is from faith, and at the same time lives in charity toward the neighbor, then indeed he is not in truth as to doctrine, but still he is in truth as to life; consequently there is in him the Lord’s church or kingdom. And again, if anyone should say that good works ought to be done in order that he may have recompense in heaven, according to the literal sense of the Word in Matthew 10:41-42; 25:34-46; and in other places; and yet in doing good works never thinks of merit, he in like manner is in the Lord’s kingdom, because as to life he is in the truth; and because he is such as to life, he readily suffers himself to be instructed that no one can merit heaven, and that works wherein merit is placed are not good. And so in other cases. For the literal sense is such that in many passages it appears opposed to itself; but the reason is that in this sense there are appearances of truth accommodated to those who are in externals, consequently to those who are also in worldly and even in bodily loves.

[4] Here therefore by “Abimelech” those are treated of who are in the doctrinal things of faith, and who as before said are such as make faith that which is essential to salvation; and there is also treated of the agreement of their, doctrinal things with the internal sense; with whom also it is evident that conjunction is effected, but only with those who are in good, that is, with those who, although they make faith essential as to doctrine, still make charity essential as to life; for when with such there is confidence or trust in the Lord, which they call faith itself, then they are in the affection of love to the Lord, consequently as to life they are in good. But see what was said and shown above on this subject, namely: That what is doctrinal does not make the church, but charity (n. 809, 916, 1798, 1799, 1834, 1844): That doctrinal things are of no account unless men live according to them (n. 1515): That the church is various as to truths, but is one through charity (n. 3267): That there is a parallelism between the Lord and man as to celestial things which are of good, but not as to spiritual things which are of truth (n. 1831, 1832): That there is one only doctrine, namely, that of love to the Lord and of charity toward the neighbor (n. 3445): That the church would be one if all had charity, although they differed as to worship and doctrinal things (n. 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982): That the church would be like the Lord’s kingdom in the heavens, if all had charity (n. 2385): That in heaven there are innumerable varieties of good and truth, but that by harmony they nevertheless make a one, like the organs and members of the body (n. 684, 690, 3241).

  
/ 10837  
  

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