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1 Mose 24

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1 Abraham war alt und wohl betaget, und der HERR hatte ihn gesegnet allenthalben.

2 Und sprach zu seinem ältesten Knecht seines Hauses, der allen seinen Gütern vorstund: Lege deine Hand unter meine Hüfte

3 und schwöre mir bei dem HERRN, dem Gott des Himmels und der Erde, daß du meinem Sohn kein Weib nehmest von den Töchtern der Kanaaniter, unter welchen ich wohne;

4 sondern daß du ziehest in mein Vaterland und zu meiner Freundschaft und nehmest meinem Sohn Isaak ein Weib.

5 Der Knecht sprach: Wie, wenn das Weib mir nicht wollte folgen in dies Land? Soll ich dann deinen Sohn wiederbringen in jenes Land, daraus du gezogen bist?

6 Abraham sprach zu ihm: Da hüte dich vor, daß du meinen Sohn nicht wieder dahin bringest.

7 Der HERR, der Gott des Himmels, der mich von meines Vaters Hause genommen hat und von meiner Heimat, der mir geredet und mir auch geschworen hat und gesagt: Dies Land will ich deinem Samen geben, der wird seinen Engel vor dir her senden, daß du meinem Sohn daselbst ein Weib nehmest.

8 So aber das Weib dir nicht folgen will, so bist du dieses Eides quitt. Alleine bringe meinen Sohn nicht wieder dorthin.

9 Da legte der Knecht seine Hand unter die Hüfte Abrahams, seines HERRN, und schwur ihm solches.

10 Also nahm der Knecht zehn Kamele von den Kamelen seines HERRN und zog hin und hatte mit sich allerlei Güter seines HERRN; und machte sich auf und zog gen Mesopotamien zu der Stadt Nahors.

11 Da ließ er die Kamele sich lagern außen vor der Stadt bei einem Wasserbrunnen, des Abends um die Zeit, wenn die Weiber pflegten herauszugehen und Wasser zu schöpfen,

12 und sprach: HERR, du Gott meines HERRN Abraham, begegne mir heute und tu Barmherzigkeit an meinem HERRN Abraham.

13 Siehe, ich stehe hie bei dem Wasserbrunnen, und der Leute Töchter in dieser Stadt werden herauskommen, Wasser zu schöpfen.

14 Wenn nun eine Dirne kommt, zu der ich spreche: Neige deinen Krug und laß mich trinken, und sie sprechen wird: Trinke, ich will deine Kamele auch tränken, daß sie die sei, die du deinem Diener Isaak bescheret habest, und ich daran erkenne, daß du Barmherzigkeit an meinem HERRN getan hast.

15 Und ehe er ausgeredet hatte, siehe, da kam heraus Rebekka, Bethuels Tochter, der ein Sohn der Milka war, welche Nahors, Abrahams Bruders, Weib war, und trug einen Krug auf ihrer Achsel.

16 Und sie war eine sehr schöne Dirne von Angesicht, noch eine Jungfrau, und kein Mann hatte sie erkannt. Die stieg hinab zum Brunnen und füllete den Krug und stieg herauf.

17 Da lief ihr der Knecht entgegen und sprach: Laß mich ein wenig Wassers aus deinem Kruge trinken.

18 Und sie sprach: Trinke, mein HERR! Und eilend ließ sie den Krug hernieder auf ihre Hand und gab ihm zu trinken.

19 Und da sie ihm zu trinken gegeben hatte, sprach sie: Ich will deinen Kamelen auch schöpfen, bis sie alle getrunken.

20 Und eilete und goß den Krug aus in die Tränke und lief aber zum Brunnen zu schöpfen und schöpfete allen seinen Kamelen.

21 Der Mann aber wunderte sich ihrer und schwieg stille, bis er erkennete, ob der HERR zu seiner Reise Gnade gegeben hätte, oder nicht.

22 Da nun die Kamele alle getrunken hatten, nahm er eine güldene Spange, eines halben Sekels schwer, und zween Armringe an ihre Hände, zehn Sekel Goldes schwer,

23 und sprach: Meine Tochter, wem gehörest du an? Das sage mir doch. Haben wir auch Raum in deines Vaters Hause zu herbergen?

24 Sie sprach zu ihm: Ich bin Bethuels Tochter, des Sohnes Milkas, den sie dem Nahor geboren hat.

25 Und sagte weiter zu ihm: Es ist auch viel Stroh und Futter bei uns und Raums genug zu herbergen.

26 Da neigete sich der Mann und betete den HERRN an

27 und sprach: Gelobet sei der HERR, der Gott meines HERRN Abraham, der seine Barmherzigkeit und seine Wahrheit nicht verlassen hat an meinem HERRN; denn der HERR hat mich den Weg geführet zu meines HERRN Bruders Hause.

28 Und die Dirne lief und sagte solches alles an in ihrer Mutter Hause.

29 Und Rebekka hatte einen Bruder, der hieß Laban; und Laban lief zu dem Manne draußen bei dem Brunnen.

30 Und als er sah die Spangen und Armringe an seiner Schwester Händen und hörete die Worte Rebekkas, seiner Schwester, daß sie sprach: Also hat mir der Mann gesagt, kam er zu dem Manne, und siehe, er stund bei den Kamelen am Brunnen.

31 Und er sprach: Komm herein, du Gesegneter des HERRN! Warum stehest du draußen? Ich habe das Haus geräumet und für die Kamele auch Raum gemacht.

32 Also führete er den Mann ins Haus und zäumete die Kamele ab und gab ihnen Stroh und Futter und Wasser, zu waschen seine Füße und der Männer, die mit ihm waren,

33 und setzte ihm Essen vor. Er sprach aber: Ich will nicht Essen, bis daß ich zuvor meine Sache geworben habe. Sie antworteten: Sage her!

34 Er sprach: Ich bin Abrahams Knecht.

35 Und der HERR hat meinen HERRN reichlich gesegnet, und ist groß worden; und hat ihm Schafe und Ochsen, Silber und Gold, Knechte und Mägde, Kamele und Esel gegeben.

36 Dazu hat Sara, meines HERRN Weib, einen Sohn geboren meinem HERRN in seinem Alter; dem hat er alles gegeben, was er hat.

37 Und mein HERR hat einen Eid von mir genommen und gesagt: Du sollst meinem Sohn kein Weib nehmen von den Töchtern der Kanaaniter, in deren Lande ich wohne,

38 sondern zeuch hin zu meines Vaters Hause und zu meinem Geschlecht; daselbst nimm meinem Sohn ein Weib.

39 Ich sprach aber zu meinem HERRN: Wie, wenn mir das Weib nicht folgen will?

40 Da sprach er zu mir: Der HERR, vor dem ich wandle, wird seinen Engel mit dir senden und Gnade zu deiner Reise geben, daß du meinem Sohn ein Weib nehmest von meiner Freundschaft und meines Vaters Hause.

41 Alsdann sollst du meines Eides quitt sein, wenn du zu meiner Freundschaft kommst; geben sie dir nicht, so bist du meines Eides quitt.

42 Also kam ich heute zum Brunnen und sprach: HERR, Gott meines HERRN Abraham, hast du Gnade zu meiner Reise gegeben, daher ich gereiset bin,

43 siehe, so stehe ich hie bei dem Wasserbrunnen. Wenn nun eine Jungfrau herauskommt zu schöpfen, und ich zu ihr spreche: Gib mir ein wenig Wasser zu trinken aus deinem Krug,

44 und sie wird sagen: Trinke du, ich will deinen Kamelen auch schöpfen, daß die sei das Weib, das der HERR meines HERRN Sohne bescheret hat.

45 Ehe ich nun solche Worte ausgeredet hatte in meinem Herzen, siehe, da kommt Rebekka heraus mit einem Krug auf ihrer Achsel und gehet hinab zum Brunnen und schöpfet. Da sprach ich zu ihr: Gib mir zu trinken.

46 Und sie nahm eilend den Krug von ihrer Achsel und sprach: Trinke, und deine Kamele will ich auch tränken. Also trank ich, und sie tränkte die Kamele auch.

47 Und ich fragte sie und sprach: Wes Tochter bist du? Sie antwortete: Ich bin Bethuels Tochter, des Sohnes Nahors, den ihm Milka geboren hat. Da hängete ich eine Spange an ihre Stirn und Armringe an ihre Hände;

48 und neigete mich und betete den HERRN an und lobte den HERRN, den Gott meines HERRN Abraham, der mich den rechten Weg geführet hat, daß ich seinem Sohn meines HERRN Bruders Tochter nehme.

49 Seid ihr nun die, so an meinem HERRN Freundschaft und Treue beweisen wollt, so saget mir's; wo nicht, so saget mir's aber, daß ich mich wende zur Rechten oder zur Linken.

50 Da antwortete Laban und Bethuel und sprachen: Das kommt vom HERRN; darum können wir nichts wider dich reden, weder Böses noch Gutes.

51 Da ist Rebekka vor dir; nimm sie und zeuch hin, daß sie deines HERRN Sohnes Weib sei, wie der HERR geredet hat.

52 Da diese Worte hörete Abrahams Knecht, bückte er sich dem HERRN zu der Erde.

53 Und zog hervor silberne und güldene Kleinode und Kleider und gab sie Rebekka; aber ihrem Bruder und der Mutter gab er Würze.

54 Da und trank er samt den Männern, die mit ihm waren, und blieb über Nacht allda. Des Morgens aber stund er auf und sprach: Lasset mich ziehen zu meinem HERRN.

55 Aber ihr Bruder und Mutter sprachen: Laß doch die Dirne einen Tag oder zehn bei uns bleiben, danach sollst du ziehen.

56 Da sprach er zu ihnen: Haltet mich nicht auf, denn der HERR hat Gnade zu meiner Reise gegeben. Lasset mich, daß ich zu meinem HERRN ziehe.

57 Da sprachen sie: Lasset uns die Dirne rufen und fragen, was sie dazu sagt.

58 Und riefen der Rebekka und sprachen zu ihr: Willst du mit diesem Manne ziehen? Sie antwortete: Ja, ich will mit ihm.

59 Also ließen sie Rebekka, ihre Schwester, ziehen mit ihrer Amme, samt Abrahams Knecht und seinen Leuten.

60 Und sie segneten Rebekka und sprachen zu ihr: Du bist unsere Schwester; wachse in viel tausendmal tausend, und dein Same besitze die Tore seiner Feinde.

61 Also machte sich Rebekka auf mit ihren Dirnen, und setzten sich auf die Kamele und zogen dem Manne nach. Und der Knecht nahm Rebekka an und zog hin.

62 Isaak aber kam vom Brunnen des Lebendigen und Sehenden (denn er wohnete im Lande gegen Mittag)

63 und war ausgegangen, zu beten auf dem Felde, um den Abend, und hub seine Augen auf und sah, daß Kamele daherkamen.

64 Und Rebekka hub ihre Augen auf und sah Isaak; da fiel sie vom Kamel

65 und sprach zu dem Knecht: Wer ist der Mann, der uns entgegenkommt auf dem Felde? Der Knecht sprach: Das ist mein HERR. Da nahm sie den Mantel und verhüllete sich.

66 Und der Knecht erzählete Isaak alle Sache, die er ausgerichtet hatte.

67 Da führete sie Isaak in die Hütte seiner Mutter Sara und nahm die Rebekka, und sie ward sein Weib, und gewann sie lieb. Also ward Isaak getröstet über seiner Mutter.

   

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Arcana Coelestia # 10540

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10540. 'And now, take off your finery' means the nature of their external which is such that it is without anything Divine. This is clear from the meaning of 'finery', when the Church is the subject, as holy truth or that which is Divine in external things, dealt with above in 10536; and from the meaning of 'taking it off' as shedding it, thus being without it. The fact that that which is Divine in external things or holy truth is meant by 'finery' is clear from the following places: In Ezekiel,

I clothed you with embroidered cloth, and shod you with badger; and I swathed you in fine linen and covered you with silk. And I adorned you with finery, and put bracelets onto your hands and a chain onto your neck. And I put a jewel onto your nose, and earrings on your ears, and a crown of glory onto your head. Thus were you adorned with gold and silver; and your garments were fine linen, and silk, and embroidered cloth. You ate fine flour, [honey,] and oil; therefore you became extremely beautiful, and attained to a kingdom. For this reason your fame 1 went out among the nations, regarding your beauty; for this was made perfect by My finery which I had put on you. Ezekiel 16:10-14.

[2] This refers to Jerusalem and means the Church which had been established by the Lord after the Flood and was succeeded by the Israelite and Jewish Church. The character of the latter is also described in the same chapter; but the character of that previous Ancient Church is described in the verses just quoted, its holy truths being described by the adornments spoken of there. Anyone may see that things such as have to do with the Church are meant by those specifically mentioned, and that each one means something particular. What other purpose does such a description of Jerusalem serve?

[3] Yet which aspect of the Church is meant by each one becomes clear solely from the internal sense. For this sense shows what exactly in the spiritual world corresponds to each item in the description. The following is made clear by that sense,

'Embroidered cloth' means true factual knowledge, 9688.

'Fine linen' means intellectual truth from the Divine, 5319, 9469, 9596, 9744.

'Bracelets' means the power of truths, 3103, 3105.

'A neck-chain' means the flowing in of truth derived from good, and the consequent joining together of interior things and exterior ones, 5320.

'A nose-jewel' means the perception of truth, and 'earrings' obedience to truths, 4551, 10402.

'A crown of glory' means spiritual good, or the good of truth, good being meant by 'a crown', 9930, and that which is spiritual by 'glory', 9815.

'Gold and silver' means goodness and truth in general, 113, 1551, 1552, 5658, 6914, 6917, 9874.

'Fine flour, honey, and oil' means truths and forms of good, external and internal ones, truth from good being meant by 'fine flour', 9995, external good by 'honey', 10530, and internal good by 'oil', 886, 4582, 4638, 9474, 9780, 10254, 10261.

'Beauty' means the outward form taken by truth derived from good, 3080, 3821, 4985, 5199.

And 'Jerusalem', about which those things are said, means the Church, see 402, 2117, 3654. From all this it is evident what 'finery' means, namely holy truth in its entirety.

[4] All the finery of the daughters of Zion which is itemized in Isaiah has a like meaning,

On that day the Lord will take away the finery of the anklets, and of the networks, and of the crescents, and of the perfume containers 2 , and of the chainlets, and of the bracts 3 , and the tiaras, and the garters, and the sashes, and the perfume boxes 4 , and the charms; the rings, and the nose-jewels, the changes of clothes, and the robes, and the veils, and the pin-cases, the mirrors, and the muslin, and the turbans, and the linen garments. And it will happen, that instead of fragrance there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair 5 , baldness, and instead of a robe, a girding of sackcloth, burning instead of beauty. Your people will fall by the sword, and [so will] your strength in war. Isaiah 3:18-25.

Those who confine themselves to the literal sense inevitably think that all these items with which the daughters of Zion are said to be adorned must be understood literally, and that it was because of that finery and the pride and arrogance it would create that the people of that kingdom would perish, since it says, your people will fall by the sword, and your strength in war. But those who raise their minds to some extent above the literal statement can see that such things should not be understood literally.

[5] From various places in the Word they can see that 'the daughters of Zion' should not be taken to mean the daughters of Zion but such things as are aspects of the Church, which are also meant by the daughters of Jerusalem, the daughters of Israel, the daughters of Judah, and many other daughters. Regarding 'daughters', that they mean the Church and aspects of the Church, see 6729, 9055(end). Since therefore the Church and aspects of the Church are meant by 'the daughters of Zion' it follows that all their finery itemized in this chapter of Isaiah mean the Church's truths and forms of good, and that each item means some specific truth or form of good. For nothing that appears in the Word, not even one small expression, is devoid of meaning.

[6] And because that Church will be bereaved of its truths and forms of good, meant by all that finery, the prophecy goes on to say that instead of fragrance there will be rottenness, instead of a girdle a falling apart, instead of well-set hair baldness, instead of a robe a girding of sackcloth, burning instead of beauty, and also that the people will fall by the sword, as will [their] strength in war. For 'fragrance' or 'spice' means the perception of Divine Truth, 10199, 10291, and 'rottenness' the deprivation of it; 'a girdle' means a bond holding truths and forms of good in connection with one another, 9341(end), 9828, 9837, 'a falling apart instead of it' the disintegration and diffusion of them; 'well-set hair' means true factual knowledge, 2831 6 , 'baldness' being deprived of an intelligent understanding of truth and of a wise discernment of good, 9960; 'burning' means the destruction of these by the evils of self-love, 1297, 2446, 7852, 9055, 9141, 'beauty' the outward form that truth springing from good takes within the Church, thus the perfection of it, 3080, 3821, 4985, 5199; and 'the sword' by which the people will fall means falsity destroying truth and good, 2799, 4499, 6353, 7102, 8294. Having no 'strength in war' means having no resistance to evil and falsity, for 'war' is spiritual conflict, and temptation, 1659, 1664, 2686, 8273, 8295, 10455.

From all this it is now evident that 'finery' in general means the Divine Truth which the Church possesses.

[7] The like is meant by 'finery' in the second Book of Samuel,

O daughters of Israel, weep over Saul, who clothed you in twice-dyed pleasantly 7 , who put gold finery on your clothing. 2 Samuel 1:24.

These words appear in David's lamentation over Saul, which he entitled in verse 18 of that chapter, To teach the children of Judah the bow. 'The bow' in this verse means doctrine consisting of truth engaged in conflict against falsities of evil, 2686, 2709, 6422. This being so, 'daughters of Israel' means the Church's affections for truth, 2362, 3963, 6729, 6775, 6788, 8994; 'being clothed in twice-dyed pleasantly' means being endued with the Church's interior truths, which spring from good, 4922, 9468; 'putting gold finery on clothing' means giving truths that spring from good a beautiful appearance, good being meant by 'gold', see in the places referred to in 9874, and truth in general by 'clothing' or 'garment', in the places referred to above in 10536(end). The reason why David's lamentation over Saul has to do with doctrine consisting of truth, meant by 'the bow', engaged in conflict against falsity of evil is that 'the king' or the royal office held by Saul means Divine Truth in respect of protection and of judgement, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.

[8] The like is meant by 'finery' in other places: In David,

Give to Jehovah the glory of His name; bow down to Jehovah in the finery of holiness. Psalms 29:2.

'In the finery of holiness' means with the authentic truths of the Church. Similarly in Isaiah,

Your sons will make haste. Lift up your eyes round about, and see; they all gather together. I am the Living One, said Jehovah; you will put them all on as finery, and gird them round yourself like a bride. Isaiah 49:17-18.

These words too refer to Zion, by which the celestial Church is meant, 'sons' who 'will make haste' meaning this Church's truths. (For the meaning of 'sons' as truths, see 489, 491, 2623, 2803, 2813, 3373, 3704, 4257, 9807.) This explains why it says that Zion will put them all on as finery and gird them round herself like a bride; such can be said of the Church's truths, but not of the sons of Zion.

[9] Since almost everything in the Word also has a contrary meaning, so do those objects constituting finery. In the contrary sense they mean truths that have been falsified, as in Jeremiah,

You who have been laid waste, what will you do? If you clothe yourself in twice-dyed, if you adorn yourself with gold finery, if you widen your eyes with stibium 8 , in vain will you make yourself beautiful. Jeremiah 4:29, 30.

And in Hosea,

I will visit on her 9 the days of the baals to whom she burned incense, and put on her nose-jewel and her finery, and went after her lovers and forgot Me. Hosea 2:13.

And in other places.

Poznámky pod čarou:

1. literally, name

2. Probably worn around the neck

3. i.e. thin metal plates worn as jewelry

4. literally, houses of the soul

5. literally, instead of the work of plaited [hair]

6. The Latin here rendered literally the work of plaited [hair] and idiomatically well-set hair is opus implexum. In 2831 the second of these words applies to the branches of trees and is consequently rendered entangled.

7. literally, with pleasant things

8. literally, break open the eyes with stibium. Stibium was a cosmetic used for blackening the eyelids and eyebrows, thereby making the eyes look brighter or more open.

9. i.e. I will punish her for

  
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Arcana Coelestia # 2813

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2813. 'He bound Isaac his son' means the state of the Divine rational which, in this condition as regards truth, was about to undergo the last degrees of temptation. This becomes clear from the meaning of 'binding', and also of 'Isaac his son' - of 'binding' as the assuming of a state for undergoing the last degrees of temptation, as may become clear from the consideration that anyone in a state of temptation is altogether like one who has been bound or fettered; and from the meaning of 'Isaac his son' as the Lord's Divine Rational, here as regards truth, see 2802, 2803. The whole genuine rational part of the mind consists of good and of truth. The Lord's Divine Rational as regards good could not suffer, nor undergo temptations, for no genius or spirit initiating temptations is able to get near Divine good, as this stands above their every endeavour to tempt. But Divine truth once it had been bound was that which could be tempted, for illusions, and still more falsities, are what invade it and so tempt it. Indeed some idea of Divine truth can be formed, but not of Divine good except by beings who have perception and are celestial angels. It was Divine truth that people no longer acknowledged at the time of the Lord's Coming into the world, and therefore it was Divine truth from which the Lord underwent and suffered temptations. Divine truth within the Lord is that which is called the Son of Man, whereas Divine good within Him is that which is called the Son of God. Speaking of the Son of Man the Lord many times says that He is to suffer, but He never says this when He refers to the Son of God. The fact that He speaks of the Son of Man, or Divine truth, having to suffer, is clear in Matthew,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him and deliver Him to the gentiles to mock and scourge Him, and to crucify [Him]. Matthew 20:18-19.

In the same gospel,

Jesus said to His disciples, Behold, the hour is at hand, and the Son of Man will be delivered into the hands of sinners. Matthew 26:45.

In Mark,

Jesus began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, but after three days rise again. Mark 8:31.

In the same gospel,

It is written of the Son of Man that He will suffer many things and be treated with contempt. And the Son of Man will be delivered into the hands of men who will kill Him; but when He has been killed He will rise again on the third day. Mark 9:12, 31.

In the same gospel,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes who will condemn Him to death, and deliver Him to the heathens. They will mock Him, and scourge Him, and spit on Him, and kill Him; but on the third day He will rise again. Mark 10:33-34.

In the same gospel,

The hour has come; behold, the Son of Man will be delivered into the hands of sinners. Mark 14:41.

In Luke,

The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise again. Luke 9:22, 44.

In the same gospel,

We are going up to Jerusalem where everything will be accomplished that has been written by the prophets concerning the Son of Man. He will be delivered to the gentiles, and will be mocked, and suffer insults, and be spat upon. And they will scourge and kill Him, but on the third day He will rise again. Luke 18:31-33.

In the same gospel,

The angel said to the women, Remember what He told you while He was still in Galilee, saving that the Son of Man must be betrayed into the hands of sinful men, and be crucified, and on the third day rise again. Luke 24:6-7.

[2] In all these places 'the Son of Man' is used to mean the Lord as regards Divine truth - that is, as regards the Word in its internal sense - which was to be rejected by the chief priests and the scribes, suffer insults, be scourged, spat on, and crucified. This is made quite clear by the fact that the Jews took every single thing literally, applying and misappropriating it to themselves, and had no wish to know anything whatever about the spiritual sense of the Word and about a heavenly kingdom. They believed, as they do even today, that when He came the Messiah would raise up their kingdom above all the kingdoms of the earth. From this it is evident that it was Divine truth which was rejected, insulted, scourged, and crucified by them. Whether you speak of Divine truth or of the Lord as regards Divine truth it amounts to the same, for the Lord is Truth itself just as He is the Word itself, 2011, 2016, 2533 (end).

[3] Also implied in the Lord's rising again on the third day is the fact that Divine truth, or the Word as to its internal sense - as it was understood in the Ancient Church - will be brought back to life again at the close of the age, which also is 'the third day', 1825, 2788. And this is the reason why it is said that the Son of Man, that is, Divine truth, will appear at that time, Matthew 24:30, 37, 39, 44; Mark 13:26; Luke 17:22, 24-26, 30; 21:27, 36.

[4] The fact that the Son of Man is the Lord as regards Divine truth is clear from the places quoted already and further still from the following: In Matthew,

He who sows the good seed is the Son of Man; the field is the world. At the close of the age the Son of Man will send His angels, and they will gather out of His kingdom all offences. Matthew 13:37, 41-42.

Here 'the good seed' means truth, 'the world' men, 'he who sows it' the Son of Man, and 'offences' falsities. In John,

The crowd said, We have heard from the Law that the Christ remains for ever. Why therefore do you say, The Son of Man must be lifted up? Who is this Son of Man? Jesus answered them, The Light is with you for a brief while. Walk, as long as you have the Light, lest the darkness overtakes you, for he who walks in the darkness does not know where he is going. As long as you have the Light believe in the Light, that you may be sons of the Light. John 12:34-36.

Here, when the crowd ask, 'Who is the Son of Man?' Jesus speaks in His reply about the Light, which is truth, and says that He Himself is the Light or Truth in which they ought to believe. Regarding the Light which comes from the Lord, and which is Divine Truth, see 1053, 1521, 1529-1531, 1619-1632.

[5] But as for the truth that the Son of God, or the Lord as to the Good within His Divine human, could not be tempted, as stated above, this is evident also from the Lord's reply to the tempter, in the gospels,

The tempter said, If You are the Son of God, throw Yourself down, for it is written, He will give His angels charge regarding you, lest you strike your foot against a stone. Jesus said to him, Again it is written, You shall not tempt the Lord your God. Matthew 4:6-7; Luke 4:9-12.

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