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1 Mose 12

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1 Und Jehova sprach zu Abram: Gehe aus deinem Lande und aus deiner Verwandtschaft und aus deines Vaters Hause, in das Land, das ich dir zeigen werde.

2 Und ich will dich zu einer großen Nation machen und dich segnen, und ich will deinen Namen groß machen; und du sollst ein Segen sein!

3 Und ich will segnen, die dich segnen, und wer dir flucht, den werde ich verfluchen; und in dir sollen gesegnet werden alle Geschlechter der Erde!

4 Und Abram ging hin, wie Jehova zu ihm geredet hatte, und Lot ging mit ihm; und Abram war fünfundsiebzig Jahre alt, als er aus Haran zog.

5 Und Abram nahm Sarai, sein Weib, und Lot, seines Bruders Sohn, und alle ihre Habe, die sie erworben, und die Seelen, die sie in Haran gewonnen hatten, und sie zogen aus, um in das Land Kanaan zu gehen; und sie kamen in das Land Kanaan.

6 Und Abram durchzog das Land bis zu dem Orte Sichem, bis zur Terebinthe Mores. Und die Kanaaniter waren damals im Lande.

7 Und Jehova erschien dem Abram und sprach: Deinem Samen will ich dieses Land geben. Und er baute daselbst Jehova, der ihm erschienen war, einen Altar.

8 Und er brach auf von dannen nach dem Gebirge ostwärts von Bethel und schlug sein Zelt auf, Bethel gegen Westen und Ai gegen Osten; und er baute daselbst Jehova einen Altar und rief den Namen Jehovas an.

9 Und Abram zog fort, immer weiter ziehend, nach dem Süden.

10 Es entstand aber eine Hungersnot im Lande; und Abram zog nach Ägypten hinab, um sich daselbst aufzuhalten, denn die Hungersnot war schwer im Lande.

11 Und es geschah, als er nahe daran war, nach Ägypten zu kommen, da sprach er zu Sarai, seinem Weibe: Siehe doch, ich weiß, daß du ein Weib, schön von Ansehen, bist;

12 und es wird geschehen, wenn die Ägypter dich sehen, so werden sie sagen: Sie ist sein Weib; und sie werden mich erschlagen und dich leben lassen.

13 Sage doch, du seiest meine Schwester, auf daß es mir wohlgehe um deinetwillen und meine Seele am Leben bleibe deinethalben.

14 Und es geschah, als Abram in Ägypten ankam, da sahen die Ägypter, daß das Weib sehr schön war.

15 Und die Fürsten des Pharao sahen sie und priesen sie dem Pharao; und das Weib wurde in das Haus des Pharao geholt.

16 Und er tat Abram Gutes um ihretwillen; und er bekam Kleinvieh und Rinder und Esel und Knechte und Mägde und Eselinnen und Kamele.

17 Und Jehova schlug den Pharao und sein Haus mit großen Plagen um Sarais willen, des Weibes Abrams.

18 Und der Pharao ließ Abram rufen und sprach: Was hast du mir da getan? Warum hast du mir nicht kundgetan, daß sie dein Weib ist?

19 Warum hast du gesagt: Sie ist meine Schwester, so daß ich sie mir zum Weibe nahm? Und nun siehe, da ist dein Weib, nimm sie und gehe hin.

20 Und der Pharao entbot seinetwegen Männer, und sie geleiteten ihn und sein Weib und alles, was er hatte.

   

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Arcana Coelestia # 1460

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1460. There was a famine in the land. That this signifies a scarcity of knowledges as yet with the Lord when a child, is evident from what has been already said. During childhood the knowledges in a man never come from that which is interior, but from the objects of the senses, especially from the hearing. For, as before said, there are in the external man receiving vessels, called the things of the memory, and these are formed by means of knowledges-as everybody may know-the internal man flowing in and helping; consequently knowledges are learned and are implanted in the memory in accordance with the influx of the internal man. Thus also was it with the Lord when He was a child-for He was born as are other men and was instructed as are other men-but with Him the interiors were celestial, which adapted the vessels for the reception of the knowledges, and in such a way that the knowledges should afterwards become vessels to receive the Divine. The interiors with Him were Divine, from Jehovah His Father; the exteriors were human, from Mary His mother. Hence it may be seen that with the Lord, equally as with other men, there was in His external man, during His childhood, a scarcity of knowledges.

[2] That “famine” signifies a scarcity of knowledges, is evident from the Word in other places, as in Isaiah:

They do not look into the work of Jehovah, and see not the doing of His hands. Therefore My people go into captivity because they have no knowledge [cognitio], and their glory are mortals of famine, and their multitude are parched with thirst (Isaiah 5:12-13);

“mortals of famine” denote a scarcity of the knowledges of celestial things; a “multitude parched with thirst,” a scarcity of the knowledges of spiritual things.

In Jeremiah:

They have lied against Jehovah, and have said, It is not He; neither shall evil come upon us; neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them (Jeremiah 5:12-13);

“sword and famine” denote the deprivation of the knowledges of truth and of good; “the prophets” are those who teach, in whom the word is not. That “to be consumed by the sword and famine,” is to be deprived of the knowledges of truth and of good; and that vastation is denoted, by “the sword” as to spiritual things, and by “famine” as to celestial things, is evident in various places in the Word (as Jeremiah 14:13-16, 18; Lamentations 4:9).

[3] So too in Ezekiel:

And I will increase famine upon you, and will break your staff of bread; and I will send upon you famine, and the evil wild beast; and they shall bereave thee, and I will bring the sword upon thee (Ezekiel 5:16-17);

“famine” denotes the deprivation of the knowledges of celestial things, or of the knowledges of good, whence come falsities and evils.

In David:

And He called for a famine upon the land, He broke the whole staff of bread (Psalms 105:16);

“to break the staff of bread,” signifies to be deprived of heavenly food; for the life of good spirits and angels is sustained by no other food than the knowledges of good and truth, and the goods and truths themselves, whence comes the signification of “famine” and of “bread,” in the internal sense. Again:

He hath satisfied the longing soul, and hath filled the hungry soul with good (Psalms 107:9);

denoting those who desire knowledges.

In Jeremiah:

Lift up thy hands for the soul of thy young children, who faint for hunger at the head of all the streets (Lamentations 2:19);

“hunger” denotes the lack of knowledges; “the streets,” truths.

In Ezekiel:

They shall dwell confidently, and none to make afraid. 1 And I will raise up for them a plant for a name, and they shall be no more consumed with famine in the land (Ezekiel 34:28-29),

denoting that they shall no longer be made destitute of the knowledges of good and truth.

[4] In John:

They shall hunger no more, neither thirst anymore (Revelation 7:16); concerning the Lord’s kingdom, where there is an abundance of all celestial knowledges and goods, which is “not to hunger;” and of spiritual knowledges and truths, which is “not to thirst.” In like manner spoke the Lord in John:

I am the Bread of life he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:35).

And in Luke:

Blessed are ye that hunger now, for ye shall be filled (Luke 6:21).

And again:

He hath filled the hungry with good things (Luke 1:53); where celestial goods and their knowledges are treated of. That “famine” signifies a scarcity of knowledges, is plainly said in Amos:

Behold, the days are coming, that I will send a famine upon the land; not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah (Amos 8:11-12).

Poznámky pod čarou:

1. The Latin says, “None doing good,” but benefaciens is evidently a misprint for terrefaciens, as it reads correctly in Apocalypse Explained,, 650[51]. [Reviser.]

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