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Genesis 26

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1 Byl pak opět hlad na zemi, mimo hlad první, kterýž byl za dnů Abrahamových. Tedy odebral se Izák k Abimelechovi králi Filistinskému do Gerar.

2 Nebo ukázal se jemu Hospodin a řekl: Nesstupuj do Egypta; ale bydli v zemi, kterouž oznámím tobě.

3 Budiž tedy pohostinu v zemi této, a budu s tebou, a požehnám tobě; nebo tobě a semeni tvému dám všecky země tyto, a utvrdím přísahu, kterouž jsem přisáhl Abrahamovi, otci tvému.

4 Rozmnožím také símě tvé jako hvězdy nebeské, a dám semeni tvému všecky země tyto, a požehnáni budou v semeni tvém všickni národové země;

5 Protože uposlechl Abraham hlasu mého, a ostříhal nařízení mých, přikázaní mých, ustanovení mých a zákonů mých.

6 Bydlil tedy Izák v Gerar.

7 Ptali se pak muži místa toho o manželce jeho. Kterýžto odpověděl: Sestra má jest; nebo nesměl říci: Manželka má jest, mysle sobě: Aby mne nezabili muži místa toho pro Rebeku. Nebo byla krásná na pohledění.

8 I přihodilo se, když již čas nějaký tam bydlil, že vyhlédal Abimelech král Filistinský z okna a uzřel Izáka, an pohrává s Rebekou manželkou svou.

9 Protož povolav Abimelech Izáka, řekl: Aj, v pravdě manželka tvá to jest. Jakž to, že jsi pravil: Sestra má jest? I odpověděl jemu Izák: Nebo jsem řekl sám u sebe: Abych snad neumřel pro ni.

10 I řekl Abimelech: Což jsi to učinil nám? O málo, že by byl spal někdo z lidu s manželkou tvou, a ty byl bys uvedl na nás vinu.

11 I přikázal Abimelech všemu lidu, řka: Kdo by se dotkl člověka toho, aneb manželky jeho, smrtí umře.

12 Sel pak Izák v zemi té, a shledal v tom roce sto měr; nebo požehnal mu Hospodin.

13 I rostl muž ten, a prospíval vždy více v zrostu, až i zrostl velmi.

14 Nebo měl stáda ovcí i stáda volů, a čeledi mnoho; pročež záviděli mu Filistinští.

15 A všecky studnice, kteréž vykopali služebníci otce jeho za dnů Abrahama otce jeho, zařítili Filistinští, zasypavše je prstí.

16 I řekl Abimelech Izákovi: Odejdi od nás; nebo mnohem mocnější jsi než my.

17 Tedy odšel odtud Izák, a rozbil stany v údolí Gerar, a bydlil tu.

18 A kopal zase Izák studnice vod, kteréž byli vykopali za dnů Abrahama otce jeho, a kteréž zařítili Filistinští po smrti Abrahamově; a nazval je těmi jmény, kterýmiž je jmenoval otec jeho.

19 I kopali služebníci Izákovi v tom údolí, a nalezli tam studnici vody živé.

20 Vadili se pak pastýři Gerarští s pastýři Izákovými, pravíce: Naše jest voda. Pročež nazval jméno studnice té Esek, že se vadili s ním.

21 Vykopali také jinou studnici, a nesnáz byla i o tu; pročež dal jí jméno Sitnah.

22 I hnul se odtud, a kopal jinou studnici, o kterouž se nevadili; protož nazval jméno její Rehobot. Nebo řekl: Nyní uprostrannil nám Hospodin, a vzrostli jsme na zemi.

23 Vstoupil pak odtud do Bersabé.

24 A ukázal se mu Hospodin v tu noc, a řekl: Já jsem Bůh Abrahama otce tvého; neboj se, nebo s tebou já jsem, a požehnám tobě, a rozmnožím símě tvé pro Abrahama služebníka svého.

25 I vzdělal tu oltář, a vzýval jméno Hospodinovo, a rozbil tu stan svůj; a služebníci Izákovi vykopali tam studnici.

26 Abimelech pak přijel k němu z Gerar, a Ochozat, přítel jeho, a Fikol, kníže vojska jeho.

27 I řekl jim Izák: Z jaké příčiny přišli jste ke mně? Poněvadž vy nenáviděli jste mne, a vybyli jste mne od sebe.

28 Kteřížto odpověděli: Patrně jsme to shledali, že jest Hospodin s tebou, i řekli jsme: Učiňme nyní přísahu mezi sebou, mezi námi a mezi tebou; a učiníme smlouvu s tebou:

29 Že neučiníš nám nic zlého, jako i my nedotkli jsme se tebe, a jakž jsme my toliko dobře činili tobě, a propustili jsme tě v pokoji; ty nyní tedy povol tomu, požehnaný Hospodinův.

30 Tedy učinil jim hody, i jedli a pili.

31 A vstavše velmi ráno, přisáhli jeden druhému. I propustil je Izák, a oni odešli od něho v pokoji.

32 Toho dne přišli služebníci Izákovi, a oznámili mu o studnici, kterouž kopali, řkouce: Nalezli jsme vodu.

33 I nazval ji Seba. Protož jméno města toho jest Bersabé až do dnešního dne.

34 Ezau pak jsa v letech čtyřidcíti, pojal ženu Judit, dceru Béry Hetejského, a Bazematu, dceru Elona Hetejského.

35 A kormoutily Izáka a Rebeku.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3387

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3387. 'For he was afraid to say, My wife, [thinking,] The men of the place may perhaps kill me on account of Rebekah' means that it was impossible for Divine Truths themselves to be disclosed, and so for Divine Good to be received. This is clear from the meaning of 'being afraid to say' as an inability to disclose; from the meaning of 'wife', who is Rebekah here, as the Lord's Divine Rational in respect to Divine Truth, dealt with in 3012, 3013, 3077; from the meaning of 'killing me' as good not being received, for 'Isaac', to whom 'me' refers here, represents the Divine Good of the Lord's Rational, 3012, 3194, 3210 - good being said 'to be killed' or to perish when it is not received, for it ceases to exist with that person; and from the meaning of 'the men of the place' as people who possess matters of doctrine concerning faith, dealt with just above in 3385. From these meanings it is now evident what the internal sense of these words is, namely: If Divine truths themselves were disclosed they would not be received by those who possess matters of doctrine concerning faith because those truths go beyond the whole range of their rational grasp of things, and so go beyond the whole of their faith, and as a consequence of this no good at all could flow in from the Lord. For good from the Lord, or Divine good, cannot flow in except into truths, for truths are the vessels for good, as shown many times.

[2] Truths or appearances of truth are given to a person to enable Divine Good to develop the understanding part of his mind, and so the person himself, for truths exist to the end that good may flow in. Indeed without vessels or receptacles good has nowhere to go, for it can find no condition answering to itself. Where no truths exist therefore, that is, where they have not been received, neither does any rational or human good exist; and as a consequence the person does not possess any spiritual life. Therefore, so that a person may nevertheless possess truths, and from these receive spiritual life, appearances of truth are given, to everyone according to his ability to grasp them; and these appearances are acknowledged as truths because they have the capacity to hold Divine things within them.

[3] So that it may be known what appearances are and that they are what serve a person as Divine truths, let the following be used by way of illustration: If man were told that in heaven angels have no concept of place, and so no concept of distance, but that instead they have concepts of state, he could not possibly grasp it, for he would suppose from this that nothing distinct and separate existed but that everything was fused together, that is to say, all the angels were together in a single place. Yet everything there is so distinct and separate that nothing could ever be more so. Places, distances, and intervals of space which exist in the natural order exist in heaven as states, see 3356. From this it is evident that all the things that are stated in the Word about places and intervals of space between objects, also ideas that are formed from these and expressed through them, are appearances of truth; and unless everything were stated by means of those appearances it would in no way be received and would as a consequence be scarcely anything; for the concept of space and time is present in almost every single detail of a person's thought as long as he is in the world, that is, living within space and time.

[4] The fact that the Word speaks according to appearances involving space is clear from almost every single part of it, as in Matthew,

Jesus said, How is it that David says, The Lord [said] to my Lord, Sit at My right hand, until I make your enemies your footstool? Matthew 22:43-44.

Here the expression 'sitting at the right hand' is derived from the concept of place and so according to the appearance - when in fact it is a state of the Lord's Divine power which is described by that expression. In the same gospel,

Jesus said, Hereafter you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. Matthew 26:64.

Here similarly 'sitting at the right hand' and also 'coming on clouds' are expressions derived from men's concept of place, whereas the concept angels have is one of the state of the Lord's power. In Mark,

The sons of Zebedee said to Jesus, Grant us to sit in Your glory, one on Your right hand and the other on Your left. Jesus replied, To sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared. Mark 10:37, 40.

From this it is evident what kind of concept the disciples had of the Lord's kingdom, that is to say, one that involved sitting on the right hand and on the left. Such being the concept they had of it the Lord also replied to them in a way they could understand and so by an appearance that could be seen by them.

[5] In David,

Like a bridegroom coming out of his chamber, he rejoices as a mighty man to run the course. From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:5-6.

This refers to the Lord, the state of whose Divine power is described by means of such things as belong to space. In Isaiah,

How you have fallen from heaven, O Lucifer, son of the dawn! You said in your heart, I will go up into the heavens, above the stars of God 1 I will raise my throne. I will go up above the heights of the clouds. Isaiah 14:12-14.

'Falling from heaven', 'going up the heavens', 'raising a throne above the stars of God', 'going up above the heights of the clouds' are all expressions derived from the concept and appearance of space or a place, and are used to describe self-love profaning holy things. Since celestial and spiritual things are presented to man by means of and according to visual objects like these, heaven too is therefore described as being on high when in fact it is not on high but in that which is internal, 450, 1380, 2148.

Fußnoten:

1. The Latin means heaven; but the Hebrew means God which Swedenborg has in other places where he quotes this verse.

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