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Postanak 18

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1 Posle mu se javi Gospod u ravnici mamrijskoj kad seđaše na vratima pred šatorom svojim u podne.

2 Podigavši oči svoje pogleda, i gle, tri čoveka stajahu prema njemu. I ugledavši ih potrča im u susret ispred vrata šatora svog, i pokloni se do zemlje;

3 I reče: Gospode, ako sam našao milost pred Tobom, nemoj proći sluge svog.

4 Da vam donesem malo vode i operite noge, te se naslonite malo pod ovim drvetom.

5 I izneću malo hleba, te potkrepite srce svoje, pa onda pođite, kad idete pored sluge svog. I rekoše: Učini šta si kazao.

6 I Avram otrča u šator k Sari, i reče: Brže zamesi tri kopanje belog brašna i ispeci pogače.

7 Pa otrča ka govedima i uhvati tele mlado i dobro, i dade ga momku da ga brže zgotovi.

8 Pa onda iznese masla i mleka i tele koje beše zgotovio, i postavi im, a sam stajaše pred njima pod drvetom dokle jeđahu.

9 I oni mu rekoše: Gde je Sara žena tvoja? A on reče: Eno je pod šatorom.

10 A jedan između njih reče: Dogodine u ovo doba opet ću doći k tebi, a Sara će žena tvoja imati sina. A Sara slušaše na vratima od šatora iza njega.

11 A Avram i Sara behu stari i vremeniti, i u Sare beše prestalo šta biva u žena.

12 Zato se nasmeja Sara u sebi govoreći: Pošto sam ostarela, sad li će mi doći radost? A i gospodar mi je star.

13 Tada reče Gospod Avramu: Što se smeje Sara govoreći: Istina li je da ću roditi kad sam ostarela?

14 Ima li šta teško Gospodu? Dogodine u ovo doba opet ću doći k tebi, a Sara će imati sina.

15 A Sara udari u bah govoreći: Nisam se smejala. Jer se uplaši. Ali On reče: Nije istina, nego si se smejala.

16 Potom ustaše ljudi odande, i pođoše put Sodoma; a Avram pođe s njima da ih isprati.

17 A Gospod reče: Kako bih tajio od Avrama šta ću učiniti,

18 Kad će od Avrama postati velik i silan narod, i u njemu će se blagosloviti svi narodi na zemlji?

19 Jer znam da će zapovediti sinovima svojim i domu svom nakon sebe da se drže puteva Gospodnjih i da čine što je pravo i dobro, da bi Gospod navršio na Avramu šta mu je obećao.

20 I reče Gospod: Vika je u Sodomu i Gomoru velika, i greh je njihov grdan.

21 Zato ću sići da vidim eda li sve čine kao što vika dođe preda me; ako li nije tako, da znam.

22 I ljudi okrenuvši se pođoše put Sodoma; ali Avram još stajaše pred Gospodom,

23 I pristupiv Avram reče: Hoćeš li pogubiti i pravednog s nepravednim?

24 Može biti da ima pedeset pravednika u gradu; hoćeš li i njih pogubiti, i nećeš oprostiti mestu za onih pedeset pravednika što su u njemu?

25 Nemoj to činiti, ni gubiti pravednika s nepravednikom, da bude pravedniku kao i nepravedniku; nemoj; eda li sudija cele zemlje neće suditi pravo?

26 I reče Gospod: Ako nađem u Sodomu pedeset pravednika u gradu, oprostiću celom mestu njih radi.

27 A Avram odgovori i reče: Gle, sada bih progovorio Gospodu, ako i jesam prah i pepeo.

28 Može biti pravednika pedeset manje pet, hoćeš li za onih pet potrti sav grad? Odgovori: Neću, ako nađem četrdeset i pet.

29 I stade dalje govoriti, i reče: Može biti da će se naći četrdeset. Reče: Neću radi onih četrdeset.

30 Potom reče: Nemoj se gneviti, Gospode, što ću reći; može biti da će se naći trideset. I reče: Neću, ako nađem trideset.

31 Opet reče: Gle sada bih progovorio Gospodu; može biti da će se naći dvadeset. Reče: Neću ih pogubiti za onih dvadeset.

32 Najposle reče: Nemoj se gneviti, Gospode, što ću još jednom progovoriti; može biti da će se naći deset. Reče: Neću ih pogubiti radi onih deset.

33 I Gospod otide svršivši razgovor sa Avramom; a Avram se vrati na svoje mesto.

   

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Arcana Coelestia # 2189

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2189. They said to him, Where is Sarah your wife? means rational truth, which did not at that time show itself because it existed within rational good. This is clear from the representation of 'Sarah' here as rational truth, dealt with above in 2173. The implications of these things - as also of those that follow where the state of the Lord's Rational is the subject, which state is represented by 'Sarah' - cannot so easily be explained intelligibly unless the general nature of the state of the rational as regards good and as regards truth is known; and also in the Lord's case as regards the Divine and as regards the Human in which He was at that time.

[2] The first and foremost element of the rational with man is truth, as stated already in 2072, and therefore it is the affection for truth, which exists with man to enable him to be reformed and so regenerated, such reformation being effected by means of cognitions and facts, which are matters of truth. These are being constantly implanted in good, that is, in charity, so that in this manner he may receive the life of charity. It is therefore the affection for truth with man that predominates in his rational. For the situation with the life of charity, which is the life of heaven itself, is that in people who are being reformed and regenerated it is constantly being born and developing and increasing, such growth being achieved by means of truths. Therefore the more truth that is implanted, the more is the life of charity perfected. Thus as is the nature and the amount of truth present with man, so is the charity present with him.

[3] These few observations may to some extent show what the position is with man's rational. Within truth however no life is present, only within good. Truth is merely the recipient of life, that is, of good. Truth is like the clothing or a garment worn by good. In the Word too therefore truths are called clothes, and also garments. But when good composes the rational, truth passes out of sight and becomes as though it was good; for good is now shining through the truth, in the same way as when angels are seen clothed they appear in brightness that looks like a garment, as also was the case when angels appeared before the prophets.

[4] These then are the implications of the explanation given, that rational truth did not at that time show itself because it existed within rational good, meant by 'they said to him, Where is Sarah your wife?' But because the Lord's Rational Good at that time was Divine, as it can never be with any angel, it cannot be described other than by the use of a comparison, thus by the use of an illustration presenting something similar but not the same.

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