Bible

 

Бытие 16

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1 Но Сара, жена Аврамова, не рождала ему. У ней была служанка Египтянка, именем Агарь.

2 И сказала Сара Авраму: вот, Господь заключил чрево мое, чтобы мне не рождать; войди же к служанке моей: может быть, я буду иметь детей от нее. Аврам послушался слов Сары.

3 И взяла Сара, жена Аврамова, служанку свою, Египтянку Агарь, по истечении десяти лет пребывания Аврамова в земле Ханаанской, и дала ее Авраму, мужу своему, в жену.

4 Он вошел к Агари, и она зачала. Увидев же, что зачала, она стала презирать госпожу свою.

5 И сказала Сара Авраму: в обиде моей ты виновен; я отдала служанку моюв недро твое; а она, увидев, что зачала, стала презирать меня; Господь пусть будет судьею междумною и между тобою.

6 Аврам сказал Саре: вот, служанка твоя в твоих руках; делай с нею, чтотебе угодно. И Сара стала притеснять ее, и она убежала от нее.

7 И нашел ее Ангел Господень у источника воды в пустыне, у источника на дороге к Суру.

8 И сказал ей: Агарь, служанка Сарина! откуда ты пришла и куда идешь? Она сказала: я бегу от лица Сары, госпожи моей.

9 Ангел Господень сказал ей: возвратись к госпоже своей и покорись ей.

10 И сказал ей Ангел Господень: умножая умножу потомство твое, так что нельзя будет и счесть его от множества.

11 И еще сказал ей Ангел Господень: вот, ты беременна, и родишь сына, и наречешь ему имя Измаил, ибо услышал Господь страдание твое;

12 он будет между людьми, как дикий осел; руки его на всех, и руки всех нанего; жить будет он пред лицем всех братьев своих.

13 И нарекла Агарь Господа, Который говорил к ней, сим именем: Ты Бог видящий меня. Ибо сказала она: точно я видела здесь в след видящего меня.

14 Посему источник тот называется: Беэр-лахай-рои. Он находится между Кадесом и между Баредом.

15 Агарь родила Авраму сына; и нарек Аврам имя сыну своему, рожденному от Агари: Измаил.

16 Аврам был восьмидесяти шести лет, когда Агарь родила Авраму Измаила.

   

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Hand

  

Hands in the Bible represent power, the force with which things are put into action. To be specific, they represent the power of spiritual good -- which is the love of others and serving others -- expressed through spiritual truth -- which is an understanding and knowledge of what it is to love and serve others. This is in contrast to the feet, which represent power on the natural level, and a “rod,” which represents the power of the hand passed down into external or natural ideas. In a few cases in the Bible, hands also represent communication and a drawing together. This is true when people lift their hands to heaven or to Jehovah, and also when the Lord touches children or touches people to heal them.

Ze Swedenborgových děl

 

Arcana Coelestia # 1936

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1936. 'Return to your mistress' means that the reply indicated the first rational ought not to place trust in itself but in interior truth and the affection for it. This is clear from the meaning of 'mistress' as the affection for interior truth. As for the specific meanings of 'Sarai', 'wife Sarai', and 'mistress Sarai', these cannot be described as no ideas exist to make them intelligible. They are things that lie, as stated already, beyond the understanding even of angels. Here a mere intimation is given of the manner in which the Lord thought regarding the appearances which held the attention of His first rational - namely that no trust ought to be placed in such appearances but in Divine truths themselves, no matter how hard to believe these truths might appear to be to that rational. This is so with all Divine truths; that is, if the rational is consulted regarding those truths they cannot possibly be believed, for they transcend its whole range of understanding. Take for example the truth that no man, spirit, or angel, only the Lord, lives of himself, and that the life a man, spirit, or angel has is but an outward appearance of life with him. To the rational, which judges from illusions, this is repugnant; nevertheless it ought to be believed because it is the truth.

[2] It is a Divine truth that in the Word every expression, which to man seems to be utterly simple and unwrought, possesses an incalculable number of facets, more in fact than the whole of heaven. And the arcana contained there can be displayed by the Lord to angels in unending variety continuing for ever. To the rational this is so hard to believe that it is never willing to give any credence to it. Nevertheless it is the truth.

[3] It is a Divine truth that nobody is ever rewarded in the next life for good deeds if he has set merit by them, and if he has done them for the sake of his own gain, position, and reputation. Nor is anyone ever punished for bad deeds if he has acted with a truly good end in view; for in the next life it is the ends that are regarded, and deeds in the light of those ends. This too the rational is not able to believe, but because this which it does not believe is the truth, no trust should be placed in a rational which does not base its conclusions on internal things but on external.

[4] It is a Divine truth that the one who seeks the least joy in the next life receives the greatest from the Lord, and the one who seeks the greatest has the least; also that within heavenly joy there is never any element of being pre-eminent over another, for insofar as such pre-eminence occurs hell is present; also that within heavenly glory there is not the least trace of worldly glory. These considerations too are repugnant to the rational; but they ought nevertheless to be believed because they are true.

[5] It is also a Divine truth that the more someone believes that none of his wisdom originates in himself the wiser he is, and the more he believes it does originate there, and so attributes sound judgement to himself, the more stupid he is. This too the rational denies, for it supposes that what does not originate in itself is nothing. Countless Divine truths exist such as these few given as examples, which show that no trust should be placed in the rational, since the rational is immersed in illusions and appearances. It therefore rejects truths when these are stripped of illusions and appearances, all the more rejecting them the more that self-love and its desires are present, as well as reasonings, and false assumptions regarding faith. See also the examples presented above in 1911.

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