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創世記 22

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1 這些事以要試驗亞伯拉罕,就呼叫他亞伯拉罕!他:我在這裡。

2 :你帶著你的兒子,就是你獨生的兒子,你所以撒,往摩利亞去,在我所要指示你的上,把他獻為燔祭。

3 亞伯拉罕起來,備上,帶著兩個僕人和他兒子以撒,也劈好了燔祭的柴,就起身往所指示他的地方去了。

4 到了第三日,亞伯拉罕舉目遠遠的見那地方

5 亞伯拉罕對他的僕人:你們和在此等候,我與童子往那裡去拜一拜,就回到你們這裡來。

6 亞伯拉罕把燔祭的柴放在他兒子以撒身上,自己裡拿著與刀;於是人同行。

7 以撒對他父親亞伯拉罕父親哪!亞伯拉罕:我兒,我在這裡。以撒:請看,與柴都有了,但燔祭的羊羔在那裡呢?

8 亞伯拉罕:我兒,必自己預備作燔祭的羊羔。於是人同行。

9 他們到了所指示的地方亞伯拉罕在那裡築,把柴擺好,捆綁他的兒子以撒,放在的柴上。

10 亞伯拉罕就伸拿刀,要殺他的兒子

11 耶和華的使者從呼叫亞伯拉罕亞伯拉罕!他:我在這裡。

12 天使:你不可在這童子身上下。一點不可害他!現在我知道你是敬畏的了;因為你沒有將你的兒子,就是你獨生的兒子,留下不給我。

13 亞伯拉罕舉目觀,不料,有一隻公,兩角扣在稠密的小樹中,亞伯拉罕就取了那隻公來,獻為燔祭,代替他的兒子

14 亞伯拉罕給那地方起名耶和華以勒(意思就是耶和華必預備的意思),直到今日人還:在耶和華的上必有預備。

15 耶和華的使者第二次從呼叫亞伯拉罕說:

16 耶和華:你既行了這事,不留下你的兒子,就是你獨生的兒子,我便指著自己起誓

17 論福,我必賜大福給你;論子孫,我必叫你的子孫多起來,如同上的邊的沙。你子孫必得著仇敵的城

18 並且上萬國都必因你的後裔得福,因為你聽從了我的話。

19 於是亞伯拉罕回到他僕人那裡,他們一同起身往別是巴去,亞伯拉罕在別是巴。

20 這事以,有人告訴亞伯拉罕說:密迦給你兄弟拿鶴生了幾個兒子

21 長子是烏斯,他的兄弟是布斯和亞蘭的父親基母利,

22 並基薛、哈瑣、必達、益拉、彼土利(彼土利生利百加)。

23 個人都是密迦給亞伯拉罕的兄弟拿鶴生的。

24 拿鶴的妾名叫流瑪,生了提八、迦含、他轄,和瑪迦。

   

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Arcana Coelestia #2819

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2819. As regards the Lord’s temptations in general, some were more external and some more internal; and the more internal they were, the more grievous. The inmost ones are described by the Evangelists (Matthew 26:37-39, 42, 44; 27:46; Mark 14:33-36; 15:34; Luke 22:42-44); but see what has been said before respecting the Lord’s temptations, namely: That the Lord first contended from goods and truths which appeared as goods and truths (n. 1661); That He contended against the evils of the love of self and the world from Divine Love toward the whole human race (n. 1690, 1691 at the end, 1789, 1812-1813, 1820); That He alone contended from the Divine Love (n. 1812, 1813): That all the hells fought against the Lord’s love, which was for the salvation of the whole human race (n. 1820): That the Lord endured the most grievous temptations of all (n. 1663, 1668, 1787): That the Lord became righteousness from His own power by means of temptations and victories (n. 1813, 2025): That the union of His Human Essence with His Divine Essence was effected by the Lord by means of temptations and victories (n. 1737, 1813, 1921, 2025, 2026). See also what has been said before concerning temptations in general (n. 59, 63, 227, 847): That temptation is a combat concerning power, as to whether good or evil, truth or falsity, is to reign supreme (n. 1923): That in temptations there are indignations, and many other affections (n. 1917): That temptations are celestial, spiritual, and natural (n. 847): That in temptations the evil genii and spirits assail the things of the love, and thus the things of the man’s life (n. 847, 1820): What temptations effect (n. 1692 at the beginning, 1717, 1740): That temptation is for the purpose that corporeal things may be subdued (n. 857): That the evils and falsities in a man who is being regenerated are subdued by temptations, not abolished (n. 868): That truth has the first place in combat (n. 1685): That man combats from the goods and truths which he has acquired by knowledges, though they be not in themselves goods and truths (n. 1661): That evil spirits and genii excite the falsities and evils in a man, and hence come temptations (n. 741, 751, 761).

That in temptations man thinks that the Lord is absent, whereas He is then more present (n. 840): That man can by no means sustain the combats of temptations of himself, because they are against all the hells (n. 1692 the end): That the Lord alone combats in man (n. 1661, 1692): That by means of temptations evil genii and spirits are deprived of the power of doing evil and inspiring falsity in man (n. 1695, 1717): That temptations come with those who have conscience, and more acute ones with those who have perception (n. 1668): That temptations rarely exist at this day, but in their place anxieties, which are of another character and from another source (n. 762): That men spiritually dead cannot sustain the combats of temptations (n. 270): That all temptations are attended with despair respecting the end (n. 1787, 1820): That after temptations there is fluctuation (n. 848, 857): That the good learn by temptations that they are nothing but evil, and that all things are of mercy (n. 2334): That by temptations goods are conjoined more closely with truths (n. 2272): That men are not saved by temptations if they yield in them, nor if they think that they have merited by them (n. 2273): That in every temptation there is freedom, and stronger than out of temptations (n. 1937).

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