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Бытие 17

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1 Аврам был девяноста девяти лет, и Господь явился Авраму и сказал ему: Я Бог Всемогущий; ходи предо Мною и будь непорочен;

2 и поставлю завет Мой между Мною и тобою, и весьма, весьма размножу тебя.

3 И пал Аврам на лице свое. Бог продолжал говорить с ним и сказал:

4 Я – вот завет Мой с тобою: ты будешь отцом множества народов,

5 и не будешь ты больше называться Аврамом, но будет тебе имя: Авраам, ибо Я сделаю тебяотцом множества народов;

6 и весьма, весьма распложу тебя, и произведу от тебя народы, и цари произойдут от тебя;

7 и поставлю завет Мой между Мною и тобою и между потомками твоими после тебя в роды их, завет вечный в том, что Я буду Богом твоим и потомков твоих после тебя;

8 и дам тебе и потомкам твоим после тебя землю, по которой ты странствуешь, всю землюХанаанскую, во владение вечное; и буду им Богом.

9 И сказал Бог Аврааму: ты же соблюди завет Мой, ты и потомки твои после тебя в роды их.

10 Сей есть завет Мой, который вы должны соблюдать между Мною и между вами и между потомками твоими после тебя: да будет у вас обрезан весь мужеский пол;

11 обрезывайте крайнюю плоть вашу: и сие будет знамением завета между Мною и вами.

12 Восьми дней от рождения да будет обрезан у вас вроды ваши всякий младенец мужеского пола, рожденный в доме и купленный за серебро у какого-нибудь иноплеменника, который не от твоего семени.

13 Непременно да будет обрезан рожденный в доме твоем и купленный за серебро твое, и будет завет Мой на теле вашем заветом вечным.

14 Необрезанный же мужеского пола, который не обрежет крайней плоти своей, истребится душа та из народа своего, ибо он нарушил завет Мой.

15 И сказал Бог Аврааму: Сару, жену твою, не называй Сарою, но да будет имя ей: Сарра;

16 Я благословлю ее и дам тебе от нее сына; благословлю ее, и произойдут от нее народы, и цари народов произойдут от нее.

17 И пал Авраам на лице свое, и рассмеялся, и сказал сам в себе: неужели от столетнего будет сын? и Сарра, девяностолетняя, неужели родит?

18 И сказал Авраам Богу: о, хотя бы Измаил был жив пред лицем Твоим!

19 Бог же сказал: именно Сарра, жена твоя, родит тебе сына, и ты наречешь ему имя: Исаак; и поставлю завет Мой с ним заветом вечным и потомству его после него.

20 И о Измаиле Я услышал тебя: вот, Я благословлю его, и возращу его, и весьма, весьма размножу; двенадцать князей родятся от него; и Я произведу от него великий народ.

21 Но завет Мой поставлю с Исааком, которого родит тебе Сарра в сие самое время на другой год.

22 И Бог перестал говорить с Авраамом и восшел от него.

23 И взял Авраам Измаила, сына своего, и всех рожденных в доме своем и всех купленных за серебро свое, весь мужеский пол людей дома Авраамова; и обрезал крайнюю плоть их в тот самый день, как сказал ему Бог.

24 Авраам был девяноста девяти лет, когда была обрезана крайняя плоть его.

25 А Измаил, сын его, был тринадцати лет, когда была обрезана крайняя плоть его.

26 В тот же самый день обрезаны были Авраам и Измаил, сын его,

27 и с ним обрезан был весь мужеский полдома его, рожденные в доме и купленные за серебро у иноплеменников.

   

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Arcana Coelestia # 2654

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2654. 'Mocking' means not in agreement with or favourably disposed towards the Divine Rational. This becomes clear from the meaning of 'mocking' as the product of an affection contrary to that which is not in agreement with or favourably disposed towards oneself. In the previous verse it was said that 'the boy grew and was weaned' and that 'Abraham made a great feast when he weaned Isaac', the meaning of which was that when the Lord's rational was made Divine the rational that existed first was separated. There now follows immediately therefore a reference to the son of Hagar the Egyptian, who is used to mean that first rational, as has been shown in the explanation of Chapter 16 where Ishmael and Hagar are the subject. From this it is also evident that the details in the internal sense follow, linked together in a continuous chain.

[2] But as regards the Lord's first rational, because it was born as with any other, that is to say, by means of knowledge and cognitions, it was inevitably immersed in appearances of truth, which are not in themselves truths, as may become clear from what has been presented in 1911, 1936, 2196, 2203, 2209, 2519. And because it was immersed in appearances of truth, truths devoid of appearances, as Divine truths are, were not able to agree with it nor to be favourably disposed towards it, not only because that rational can have no grasp of them but also because they are opposed to it. Let the following examples illustrate the matter:

[3] The human rational - that is to say, the rational formed from images of worldly things received through the senses, and later on from images of things analogous to actual worldly ones, such as are received from factual knowledge and from cognitions - virtually laughs or mocks if it is told that it does not live of itself but only appears to itself to do so. It likewise laughs if it is told that the less anyone believes that he lives of himself, the more he is truly living, that is, the more wise and intelligent he is, and the more blessed and happy. And it also laughs if it is told that that life is the life which angels possess, especially those who are celestial and are inmost or nearest to the Lord; for these know that nobody except Jehovah alone, that is, the Lord, lives of himself.

[4] This rational would also mock if it were told that it has nothing of its own, and that its possessing anything of its own is an illusion or an appearance. Still more would it mock if it were told that the more it is subject to the illusion that it possesses anything of its own the less it in fact possesses, and vice versa. It would likewise mock if it were told that whatever it thinks and does from what is its own is evil, even though it was good [in its effect], and if it were told that it has no wisdom until it believes and perceives that all evil comes from hell and all good from the Lord. This is a conviction, indeed a perception, that exists in all angels, yet they possess selfhood or a proprium in fuller measure than all others. But they realize and perceive that their selfhood comes from the Lord, even though it seems to be completely their own.

[5] This rational would again mock if it were told that in heaven the greatest are those who are least; that the wisest are those who believe and perceive that they themselves are the least wise; that the happiest are those who wish the greatest happiness to others and the least to themselves; that heaven consists in wishing to be below everyone else, but hell in wishing to be above everyone else; and that consequently the glory of heaven does not hold within it anything at all of that which the glory of the world holds.

[6] This rational would similarly mock if it were told that in the next life space and time do not exist at all but states in accordance with which there are appearances of space and time, and that life becomes more heavenly the further removed it is from the things that belong to space and time and the closer it comes to that which is eternal - for that which is eternal has absolutely nothing within it that is received from the notion of time or anything analogous to it. In the same way would the rational mock at countless other things it could be told.

[7] The Lord saw that such things were present in the merely human rational and that this rational therefore mocked Divine things. He did so from the Divine spiritual, which is meant by the words 'Sarah saw the son of Hagar the Egyptian', 2651, 2652. The fact that a person is able from within to have insight into the things residing with him that are below is well known from experience to those who have perception, and also to those who have conscience, for they see clearly enough to reproach themselves for what they think. This exemplifies how regenerate persons are able to see what their rational prior to regeneration is like. In man's case however such perception is received from the Lord, but in the Lord's case it was Self-derived.

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