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Genesis 12

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1 καὶ εἶπεν κύριος τῷ αβραμ ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω

2 καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου καὶ ἔσῃ εὐλογητός

3 καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ τοὺς καταρωμένους σε καταράσομαι καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς

4 καὶ ἐπορεύθη αβραμ καθάπερ ἐλάλησεν αὐτῷ κύριος καὶ ὤ|χετο μετ' αὐτοῦ λωτ αβραμ δὲ ἦν ἐτῶν ἑβδομήκοντα πέντε ὅτε ἐξῆλθεν ἐκ χαρραν

5 καὶ ἔλαβεν αβραμ τὴν σαραν γυναῖκα αὐτοῦ καὶ τὸν λωτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν ὅσα ἐκτήσαντο καὶ πᾶσαν ψυχήν ἣν ἐκτήσαντο ἐν χαρραν καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν χανααν καὶ ἦλθον εἰς γῆν χανααν

6 καὶ διώδευσεν αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου συχεμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν οἱ δὲ χαναναῖοι τότε κατῴκουν τὴν γῆν

7 καὶ ὤφθη κύριος τῷ αβραμ καὶ εἶπεν αὐτῷ τῷ σπέρματί σου δώσω τὴν γῆν ταύτην καὶ ᾠκοδόμησεν ἐκεῖ αβραμ θυσιαστήριον κυρίῳ τῷ ὀφθέντι αὐτῷ

8 καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατ' ἀνατολὰς βαιθηλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ βαιθηλ κατὰ θάλασσαν καὶ αγγαι κατ' ἀνατολάς καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι κυρίου

9 καὶ ἀπῆρεν αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ

10 καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς καὶ κατέβη αβραμ εἰς αἴγυπτον παροικῆσαι ἐκεῖ ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς

11 ἐγένετο δὲ ἡνίκα ἤγγισεν αβραμ εἰσελθεῖν εἰς αἴγυπτον εἶπεν αβραμ σαρα τῇ γυναικὶ αὐτοῦ γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ

12 ἔσται οὖν ὡς ἂν ἴδωσίν σε οἱ αἰγύπτιοι ἐροῦσιν ὅτι γυνὴ αὐτοῦ αὕτη καὶ ἀποκτενοῦσίν με σὲ δὲ περιποιήσονται

13 εἰπὸν οὖν ὅτι ἀδελφὴ αὐτοῦ εἰμι ὅπως ἂν εὖ μοι γένηται διὰ σέ καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σοῦ

14 ἐγένετο δὲ ἡνίκα εἰσῆλθεν αβραμ εἰς αἴγυπτον ἰδόντες οἱ αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ ἦν σφόδρα

15 καὶ εἶδον αὐτὴν οἱ ἄρχοντες φαραω καὶ ἐπῄνεσαν αὐτὴν πρὸς φαραω καὶ εἰσήγαγον αὐτὴν εἰς τὸν οἶκον φαραω

16 καὶ τῷ αβραμ εὖ ἐχρήσαντο δι' αὐτήν καὶ ἐγένοντο αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι παῖδες καὶ παιδίσκαι ἡμίονοι καὶ κάμηλοι

17 καὶ ἤτασεν ὁ θεὸς τὸν φαραω ἐτασμοῖς μεγάλοις καὶ πονηροῖς καὶ τὸν οἶκον αὐτοῦ περὶ σαρας τῆς γυναικὸς αβραμ

18 καλέσας δὲ φαραω τὸν αβραμ εἶπεν τί τοῦτο ἐποίησάς μοι ὅτι οὐκ ἀπήγγειλάς μοι ὅτι γυνή σού ἐστιν

19 ἵνα τί εἶπας ὅτι ἀδελφή μού ἐστιν καὶ ἔλαβον αὐτὴν ἐμαυτῷ εἰς γυναῖκα καὶ νῦν ἰδοὺ ἡ γυνή σου ἐναντίον σου λαβὼν ἀπότρεχε

20 καὶ ἐνετείλατο φαραω ἀνδράσιν περὶ αβραμ συμπροπέμψαι αὐτὸν καὶ τὴν γυναῖκα αὐτοῦ καὶ πάντα ὅσα ἦν αὐτῷ καὶ λωτ μετ' αὐτοῦ

   

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Arcana Coelestia # 1472

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1472. And it shall come to pass, when the Egyptians shall see thee. That this signifies the memory-knowledge of knowledges, which is described as to what it is when they see celestial knowledges, is evident from the signification of “Egypt,” which is the memory-knowledge of knowledges, as before shown; and from this it is evident what is signified by the words “when the Egyptians see,” namely, that this memory-knowledge is such as is described in this verse. The memory-knowledge of knowledges is attended with this, and it is something natural in it, as is manifested in children when they first begin to learn, namely, that the higher things are, the more they desire them; and still more when they hear that they are celestial and Divine. But this delight is natural, and arises from a desire that is of the external man. With other men this desire causes them to feel delight in the mere memory-knowledge of knowledges, without any further end; when yet the memory-knowledge of knowledges is nothing but an instrumental agency having for its end a use, namely, that the knowledges may serve celestial and spiritual things as vessels; and when they are thus serving, they are then for the first time in their use, and receive from the use their delight. Anyone can see, if he pays attention, that in itself the memory-knowledge of knowledges is nothing but a means whereby a man may become rational, and thence spiritual, and at last celestial; and that by means of the knowledges his external man may be adjoined to his internal; and when this is done, he is in the use itself.

The internal man regards nothing but the use. For the sake of this end also, the Lord insinuates the delight that childhood and youth perceives in memory-knowledges. But when a man begins to make his delight consist in memory-knowledge alone, it is a bodily cupidity which carries him away, and in proportion as he is thus carried away (that is, makes his delight consist in mere memory-knowledge), in the same proportion he removes himself from what is celestial, and in the same proportion do the memory-knowledges close themselves toward the Lord, and become material. But in proportion as the memory-knowledges are learned with the end of use,—as for the sake of human society, for the sake of the Lord’s church on earth, for the sake of the Lord’s kingdom in the heavens, and still more for the Lord’s own sake,—the more are they opened toward Him. On this account also the angels, who are in the memory-knowledge of all knowledges, and indeed to such a degree that scarcely one part in ten thousand can be presented to the full apprehension of man, yet esteem such knowledge as nothing in comparison with use.

From what has been said it may be seen what is signified by the words, “When the Egyptians shall see thee, they will say, This is his wife; and they will kill me, and will make thee to live.” These things were said because the Lord when a child knew this and thought in this way, namely, that if He should be carried away by a mere desire for the memory-knowledge of knowledges, this memory-knowledge is of such a character that it would care no more for celestial things, but only for the knowledges [cognitiones] which the desire for memory-knowledge would carry away. On these subjects more follows.

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