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1 Mosebok 21

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1 Og Herren så til Sara som han hadde sagt, og Herren gjorde med Sara som han hadde lovt.

2 Sara blev fruktsommelig og fødte Abraham en sønn i hans alderdom på den fastsatte tid som Gud hadde talt til ham om.

3 Og Abraham kalte den sønn han hadde fått, den som Sara hadde født ham, Isak.

4 Og Abraham omskar Isak, sin sønn, da han var åtte dager gammel, således som Gud hadde befalt ham.

5 Abraham var hundre år gammel da han fikk sin sønn Isak.

6 Da sa Sara: Gud har gjort det så at jeg må le; alle som hører dette, vil le av mig.

7 Og hun sa: Hvem skulde vel ha sagt til Abraham at Sara gir barn å die? Og nu har jeg født ham en sønn i hans alderdom.

8 Og gutten vokste op og blev avvent; og Abraham gjorde et stort gjestebud den dag Isak blev avvent.

9 Og Sara så at egypterkvinnen Hagars sønn, som hun hadde født Abraham, spottet,

10 og hun sa til Abraham: Driv ut denne trælkvinne og hennes sønn! For denne trælkvinnes sønn skal ikke arve med min sønn, med Isak.

11 Dette gjorde Abraham meget ondt for hans sønns skyld.

12 Men Gud sa til Abraham: La det ikke gjøre dig ondt for guttens og for din trælkvinnes skyld! Lyd Sara i alt det hun sier til dig! For i Isak skal det nevnes dig en ætt.

13 Men også trælkvinnens sønn vil jeg gjøre til et folk, fordi han er din sønn.

14 Da stod Abraham tidlig op om morgenen og tok brød og en skinnsekk med vann og gav Hagar og la det på hennes skulder; han gav henne også gutten med og lot henne fare. Og hun gikk avsted og for vill i Be'erseba-ørkenen.

15 Da det var forbi med vannet i sekken, kastet hun gutten fra sig under en busk

16 og gikk bort og satte sig et stykke ifra, sa langt som et bueskudd; for hun tenkte: Jeg vil ikke se på at gutten dør. Så satt hun et stykke ifra og brast i gråt.

17 Men Gud hørte gutten ynke sig, og Guds engel ropte til Hagar fra himmelen og sa til henne: Hvad fattes dig, Hagar? Frykt ikke! For Gud har hørt gutten ynke sig der han ligger.

18 eis dig, løft gutten op og hold ham ved hånden! For jeg vil gjøre ham til et stort folk.

19 Og Gud åpnet hennes øine, så hun så en brønn; da gikk hun dit og fylte sekken med vann og gav gutten å drikke.

20 Og Gud var med gutten; han blev stor og bodde i ørkenen, og da han vokste til, blev han bueskytter.

21 Han bosatte sig i ørkenen Paran, og hans mor tok en hustru til ham fra Egypten.

22 Ved denne tid kom Abimelek og Pikol, hans hærfører, og sa til Abraham: Gud er med dig i alt det du gjør.

23 Så tilsverg mig nu her ved Gud at du ikke vil fare med svik mot mig og mine barn og min ætt! Likesom jeg har vist godhet mot dig, så skal du gjøre det samme mot mig og mot det land du bor i som fremmed.

24 Da sa Abraham: Ja, det skal jeg tilsverge dig.

25 Men Abraham gikk i rette med Abimelek for en brønn som Abimeleks tjenere hadde tatt med vold.

26 Da sa Abimelek: Jeg vet ikke hvem som har gjort dette; hverken har du sagt mig det, eller har jeg hørt det før idag.

27 Da tok Abraham småfe og storfe og gav Abimelek, og de gjorde en pakt med hverandre.

28 Og Abraham stilte syv får av småfeet for sig selv.

29 Da sa Abimelek til Abraham Hvad skal disse syv får her som du har stilt for sig selv?

30 Han svarte: Disse syv får skal du ta imot av mig; det skal være til et vidnesbyrd for mig at jeg har gravd denne brønn.

31 Derfor kalte de dette sted Be'erseba*; for der gjorde de begge sin ed. / {* Edsbrønnen.}

32 Så gjorde de da en pakt i Be'erseba; og Abimelek og Pikol, hans hærfører, brøt op og vendte tilbake til filistrenes land.

33 Og Abraham plantet en tamarisk i Be'erseba, og der påkalte han Herrens, den evige Guds navn.

34 Og Abraham bodde som fremmed i filistrenes land en lang tid.

   

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Arcana Coelestia # 2669

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2669. 'Also, the son of the servant-girl I will make into a nation' means the spiritual Church which was to receive the good of faith. This is clear from the meaning of 'the son of the servant-girl' and also of 'a nation'. 'The son of the servant-girl' or Ishmael, while he was in Abraham's house, that is, while he was with Abraham, represented the Lord's first rational, as shown in 2652, 2653, 2657, 2658. But now he has been separated he takes on another representation, namely that of the spiritual Church, 2666. A similar change of representation occurred previously with Lot who while with Abraham represented the Lord's external man, 1428, 1429, 1434, 1547, 1597, 1598, 1698, but once he had been separated from Abraham he represented the external Church and many states of that Church, 2324, 2371, 2399, 2422, 2459, and in the whole of Chapter 19. As regards 'nation' meaning good, see 1159, 1258-1260, 1416, 1849. Here the good of faith is meant since it has reference to the spiritual Church. Hence the words used here, 'Also, the son of the servant-girl I will make into a nation', mean the spiritual Church which was to receive the good of faith, which is charity.

[2] The Lord's kingdom in heaven and on earth is celestial and spiritual, and therefore angels are distinguished into those who are celestial and those who are spiritual, see 202, 337. To celestial angels the Lord appears as the Sun, to spiritual as the Moon, 1053, 1521, 1529-1531. Men in a similar way are distinguished into those who are celestial and those who are spiritual. Those who belonged to the Most Ancient Church which existed before the Flood were celestial, dealt with in 607, 608, 784, 895, 920, 1114-1125, while those who belonged to the Ancient Church which existed after the Flood were spiritual, dealt with in 609, 640, 641, 765. For what the difference was between those two Churches, see 567, 607, and for what the difference is between what is celestial and what is spiritual, 81, 1155, 1577, 1824, 2048, 2069, 2088, 2227, 2507. The celestial are referred to by the Lord in the following,

He calls His own sheep by name and leads them out. And when He has led out His own sheep He goes before them, and the sheep follow Him, for they know His voice.

The spiritual however are referred to in these words,

And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one flock and one shepherd. John 10:3-4, 16.

The good of love is that which constitutes the celestial Church, but the good of faith that which constitutes the spiritual Church. The truth of faith does not constitute the Church but leads into it.

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

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Arcana Coelestia # 920

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920. In this verse the worship of the Ancient Church in general is described, that is, by 'the altar and its burnt offerings', which were the chief features of all representative worship. First of all however the nature of the worship of the Most Ancient Church must be mentioned, and from that how worship of the Lord by means of representatives arose. For the member of the Most Ancient Church there was no other worship than internal such as is offered in heaven, for among those people heaven so communicated with man that they made one. That communication was perception, which has been frequently spoken of already. Thus, being angelic people, they were internal men. They did indeed apprehend with their senses the external things that belonged to the body and to the world, but they paid no attention to them. In each object apprehended by the senses they used to perceive something Divine and heavenly. For example, when they saw any high mountain they did not perceive the idea of a mountain but that of height, and from height they perceived heaven and the Lord. That is how it came about that the Lord was said to 'live in the highest', and was called 'the Most High and Lofty One', and how worship of the Lord came at a later time to be celebrated on mountains. The same applies to all other objects. For example, when they perceived the morning they did not perceive morning time itself that starts the day but that which is heavenly and is a likeness of the morning and of the dawn in people's minds. This was why the Lord was called the Morning, the East, and the Dawn. Similarly when they perceived a tree and its fruit and leaves they paid no attention to these objects themselves but so to speak saw man represented in them. In the fruit they saw love and charity, and in the leaves faith. Consequently the member of the Church was not only compared to a tree, and also to a tree-garden, and what resided with him to fruit and leaves, but was even called such.

[2] Such is the character of people whose ideas are heavenly and angelic. Everyone may know that a general idea governs all the particular aspects, and this applies to all objects apprehended by the senses, both those which people see and those they hear. Indeed they pay no attention to such objects except insofar as these enter into the general idea a person has. Take the person who has a cheerful disposition; everything he hears and sees seems to him to contain joy and laughter. But for one who has a sad disposition everything he sees and hears seems to be sad and dismal. The same applies to every other kind of person, for their general affection is present within each individual part and causes each individual part to be seen and heard in the general affection. Other features do not even show themselves but are so to speak absent or insignificant. This was so with the member of the Most Ancient Church. Whatever he saw with his eyes was for him heavenly, and so with him every single thing was so to speak alive.

[3] From this the nature of that Church's Divine worship becomes clear, namely that it was internal and not at all external. When however the Church went into decline, as it did among its descendants, and that perception, or communication with heaven, began to die out, a different situation started to emerge. In objects apprehended by the senses they no longer perceived, as they had done previously, that which is heavenly, but that which is worldly. And the more they perceived that which is worldly the less perception remained with them. At length among their final descendants, who came immediately before the Flood, they apprehended nothing at all in such objects except that which was worldly, bodily, and earthly. Thus heaven became separated from mankind and communicated with it in none but an extremely remote way. Man's communication now changed to a communication with hell, and from there he obtained his general idea from which, as has been stated, stem the ideas belonging to every individual part. In this situation, when any heavenly idea came to them, it had no value for them. At length they were not even willing to acknowledge the existence of anything spiritual or celestial. Thus man's state came to be altered and turned upside down.

[4] Because the Lord foresaw that the state of mankind was to become such as this, He also provided for the preservation of doctrinal matters concerning faith so that from them people might know what was celestial and what was spiritual. These matters of doctrine were gathered together from the members of the Most Ancient Church by the people dealt with already called Cain and those called Enoch. This is why it is said of Cain that a sign was placed upon him to prevent anyone killing him, and of Enoch that he was taken by God. Concerning these two, see Chapter 4:15 - in 393, 394 - and Genesis 5:24. These matters of doctrine consisted exclusively in things that were meaningful signs and so things of a seemingly enigmatic nature. That is to say, they consisted in earthly objects which carried spiritual meanings, such as mountains, which meant heavenly things and the Lord; the morning and the east, which also meant heavenly things and the Lord; various kinds of trees and their fruits, which meant man and the heavenly things that are his; and so on. These were the things that their matters of doctrine consisted in, which had been gathered together from the meaningful signs of the Most Ancient Church. Their writings too were consequently of this nature. Now because they wondered at, and to themselves seemed to detect, that which was Divine and heavenly in such matters of doctrine, and also because of the antiquity of these, they began and were allowed to make such things the basis of their worship. This was the origin of their worship on mountains, in groves, and among trees, also of their pillars in the open air, and later on of altars and burnt offerings which ended up as the chief features of all worship. Such worship was begun by the Ancient Church, and from there spread to their descendants and to all the nations round about. These and many other matters as well will in the Lord's Divine mercy be dealt with later on.

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