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Postanak 20

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1 A Avram otide odande na jug, i stani se između Kadisa i Sura; i živeše kao došljak u Geraru.

2 I govoraše za ženu svoju Saru: Sestra mi je. A car gerarski Avimeleh posla te uze Saru.

3 Ali dođe Bog Avimelehu noću u snu, i reče mu: Gle, poginućeš sa žene koju si uzeo, jer ima muža.

4 A Avimeleh ne beše se nje dotakao, i zato reče: Gospode, eda li ćeš i pravedan narod pogubiti?

5 Nije li mi sam kazao: Sestra mi je? A i ona sama kaza: Brat mi je. Učinio sam u čistoti srca svog i u pravdi ruku svojih.

6 Tada mu reče Bog u snu: Znam da si učinio u čistoti srca svog, zato te sačuvah da mi ne sagrešiš, i ne dadoh da je se dotakneš.

7 A sada vrati čoveku ženu njegovu, jer je prorok, i moliće se za te, te ćeš ostati živ. Ako li ne vratiš, znaj da ćeš umreti ti i svi tvoji.

8 I ujutru rano usta Avimeleh, i sazva sve sluge svoje, i kaza im sve ovo da čuju. I uplašiše se ljudi veoma.

9 Tada Avimeleh dozva Avrama i reče mu: Šta si nam učinio? Šta li sam ti zgrešio, te navuče na me i na carstvo moje toliko zlo? Učinio si mi šta ne valja činiti.

10 I još reče Avimeleh Avramu: Šta ti je bilo, te si to učinio?

11 A Avram odgovori: Govorih: jamačno nema straha Božjeg u ovom mestu, pa će me ubiti radi žene moje.

12 A upravo i jeste mi sestra, kći oca mog; ali nije kći moje matere, pa pođe za me.

13 A kad me Bog izvede iz doma oca mog, ja joj rekoh: Učini dobro, i kaži za me gde god dođemo: Brat mi je.

14 Tada Avimeleh uze ovaca i goveda i sluga i sluškinja, te dade Avramu, i vrati mu Saru ženu njegovu.

15 I reče Avimeleh Avramu: Evo, zemlja ti je moja otvorena, živi slobodno gde ti je volja.

16 A Sari reče: Evo dao sam tvom bratu hiljadu srebrnika; gle, on ti je očima pokrivalo pred svima koji budu s tobom; i to sve da ti je za nauku.

17 I Avram se pomoli Bogu, i isceli Bog Avimeleha i ženu njegovu i sluškinje njegove, te rađahu.

18 Jer Gospod beše sasvim zatvorio svaku matericu u domu Avimelehovom radi Sare žene Avramove.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2572

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2572. 'Dwell in that which is good in your eyes' means His Being, present in everything where good exists, and in the proximate sense His Being, present in the good of doctrine. This becomes clear from the meaning of 'the eyes' as the understanding part of the mind, which is the recipient of doctrine, and from the meaning of 'dwelling' as living, 1293, here as Being (Esse) because what is said has reference to the Lord. This Being (Esse), present in everything where good exists, is the essential being within a complete knowledge of all Divine, celestial, spiritual, rational, and natural things. And the reason for this lies with Divine Love, for Divine Love holds within itself a complete knowledge of all those things, 2500.

[2] What is more, there is the good of doctrine and there is the truth of doctrine. The good of doctrine is love and charity, the truth of doctrine is faith. People with whom the good of doctrine resides, that is, love and charity, have with them the truth of doctrine, that is, faith. But it is one thing for good, that is, love and charity, to exist with a person, quite another for the good of doctrine to do so. Young children with whom love towards parents and charity towards other young children exist are moved by good but not by the good of doctrine, nor consequently by the truth of doctrine, or faith. The people with whom the good of doctrine exists are those who have been regenerated by means of the truths of faith. To the extent that good resides with them truths reside with them; that is, to the extent that love and charity reside with them so does faith, and therefore wisdom and intelligence.

[3] Because love to the Lord and mutual love resides with angels, so also does all truth and thus all wisdom and intelligence, not only in celestial and spiritual things but also in rational and natural. For by virtue of love, it being from the Lord, they are in touch with the very beginnings or sources of things, that is, with ends in view and causes. Seeing from beginnings, that is, from ends and causes, is seeing from heaven all things that are below, even those on earth. This is like - to use a comparison - someone in a watch-tower set on a high mountain. He is able to look around for many miles on the objects that are below, while those who are below, especially those down in a valley or in a forest, can hardly see the same number of paces away. So it is with those governed by the good of doctrine in comparison with those governed by the truth of doctrine separated from good. Although the latter imagine that they can see further than the former, they do not in fact see any good at all, nor any truth except very slightly and superficially, and even that is defiled by falsities.

[4] Even so, the wisdom and intelligence of angels is finite, and in comparison with the Lord's Divine Wisdom most finite, amounting to hardly anything. This may be recognized from the fact that the infinite and the finite cannot be measured one against the other, and yet communication from the Divine omnipotence is possible; also from the fact that the Lord is Good itself and Love itself, and is therefore the Essential Being (Esse) of good and the Essential Being (Esse) of love which resides with angels, and so the Essential Being (Esse) of their wisdom and intelligence. From this it may also be evident that the Lord is present in heaven and on earth in everything where good exists. People who imagine that the Lord is present in truth separated from good are very much mistaken, for He is present solely in good and from this in truth, that is, in love and charity, and from these in faith.

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