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Genesis 18

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1 Siden åbenbarede HE EN sig for ham ved Mamres Lund, engang han sad i Teltdøren på den hedeste Tid af Dagen.

2 Da han så op, fik han Øjetre Mænd, der stod foran ham. Så snart han fik Øje på dem, løb han dem i Møde fra Teltdøren, bøjede sig til Jorden

3 og sagde: "Herre, hvis jeg har fundet Nåde for dine Øjne, så gå ikke din Træl forbi!

4 Lad der blive hentet lidt Vand, så I kan tvætte eders Fødder og hvile ud under Træet.

5 Så vil jeg bringe et Stykke Brød, for at I kan styrke eder; siden kan I drage videre - da eders Vej nu engang har ført eder forbi eders Træl!" De svarede: "Gør, som du siger!"

6 Da skyndte Abraham sig ind i Teltet til Sara og sagde: "Tag hurtigt tre Mål fint Mel, ælt det og bag Kager deraf!"

7 Så ilede han ud til Kvæget, tog en fin og lækker Kalv og gav den til Svenden, og han tilberedte den i Hast.

8 Derpå tog han Surmælk og Sødmælk og den tilberedte Kalv, satte det for dem og gik dem til Hånde under Træet, og de spiste.

9 Da sagde de til ham: "Hvor er din Hustru Sara?" Han svarede: "Inde i Teltet!"

10 sagde han: "Næste År ved denne Tid kommer jeg til dig igen, og så har din Hustru Sara en Søn!" Men Sara lyttede i Teltdøren bag ved dem;

11 og da Abraham og Sara var gamle og højt oppe i Årene, og det ikke mere gik Sara på Kvinders Vis,

12 lo hun ved sig selv og tænkte: "Skulde jeg virkelig føle Attrå. nu jeg er affældig, og min Herre er gammel?"

13 Da sagde HE EN til Abraham: "Hvorfor ler Sara og tænker: Skulde jeg virkelig føde en Søn. nu jeg er gammel?

14 Skulde noget være umuligt for Herren? Næste År ved denne Tid kommer jeg til dig igen, og så har Sara en Søn!"

15 Men Sara nægtede og sagde: "Jeg lo ikke!" Thi hun frygtede. Men han sagde: "Jo, du lo!"

16 Så brød Mændene op derfra hen ad Sodoma til, og Abraham gik med for at følge dem på Vej.

17 Men HE EN sagde ved sig selv: "Skulde jeg vel dølge for Abraham, hvad jeg har i Sinde at gøre.

18 da Abraham dog skal blive til et stort og mægtigt Folk, og alle Jordens Folk skal velsignes i ham?

19 Jeg har jo udvalgt ham, for at han skal pålægge sine Børn og sine Efterkommere at vogte på HE ENs Vej ved at øve etfærdighed og et, for at HE EN kan give Abraham alt, hvad han har forjættet ham."

20 Da sagde HE EN: "Sandelig. Skriget over Sodoma og Gomorra er stort, og deres Synd er såre svar.

21 Derfor vil jeg stige ned og se. om de virkelig har handlet så galt. som det lyder til efter Skriget over dem, der har nået mig - derom vil jeg have Vished!"

22 Da vendte Mændene sig bort derfra og drog ad Sodoma til; men HE EN blev stående foran Abraham.

23 Og Abraham trådte nærmere og sagde: "Vil du virkelig udrydde retfærdige sammen med gudløse?

24 Måske findes der halvtredsindstyve retfærdige i Byen; vil du da virkelig udrydde dem og ikke tilgive Stedet for de halvtredsindstyve retfærdiges Skyld, som findes derinde.

25 Det være langt fra dig at handle således: at ihjelslå retfærdige sammen med gudløse, så de retfærdige får samme Skæbne som de gudløse - det være langt.fra dig! Skulde den, der dømmer hele Jorden, ikke selv øve et?"

26 Da sagde HE EN: "Dersom jeg finder halvtredsindstyve retfærdige i Sodoma, i selve Byen, vil jeg for deres Skyld tilgive hele Stedet!"

27 Men Abraham tog igen til Orde: "Se, jeg har dristet mig til at tale til min Herre, skønt jeg kun er Støv og Aske!

28 Måske mangler der fem i de halvtredsindstyve retfærdige - vil du da ødelægge hele Byen for fems Skyld?" Han svarede: "Jeg vil ikke ødelægge Byen, hvis jeg finder fem og fyrretyve i den."

29 Men han blev ved at tale til ham: "Måske findes der fyrretyve i den!" Han. svarede: "For de fyrretyves Skyld vil jeg lade det være."

30 Men han sagde: "Min Herre må ikke blive vred, men lad mig tale: Måske findes der tredive i den!" Han svarede: "Jeg skal ikke gøre det, hvis jeg finder tredive i den."

31 Men han sagde: "Se, jeg har dristet mig til at tale til min Herr: Måske findes de tyve i den!" Han svarede: "For de tyves Skyld vil jeg lade være at ødelægge den."

32 Men han sagde: "Min Herre må ikke blive vred, men lad mig kun tale denne ene Gang endnu; måske findes der ti i den!" Han svarede: "For de tis Skyld vil jeg lade være at ødelægge den."

33 Da nu HE EN havde talt ud med Abraham, gik han bort; og Abraham vendte tilbage til sin Bolig.

   


The Project Gutenberg Association at Carnegie Mellon University

Aus Swedenborgs Werken

 

Arcana Coelestia #2235

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2235. That “righteousness” has regard to good, and “judgment” to truth, is evident from the signification of “righteousness,” and from the signification of “judgment.” In the Word, “righteousness and judgment” are many times named together, but what they signify in the internal sense has not yet been known. In the proximate sense “righteousness” is predicated of what is righteous or just [justus], and “judgment” of what is right [rectus]. There is what is righteous when anything is judged from good, and this according to conscience; but what is right when anything is judged from the law, and thus from the righteousness of the law, thus also according to conscience, because it has the law for its rule. But in the internal sense “righteousness” denotes that which is from good, and “judgment” that which is from truth. Good is all that which belongs to love and charity; truth is all that which belongs to the derivative faith. Truth derives its essence from good, and is called truth from good, just as faith derives its essence from love, and in the same way judgment from righteousness.

[2] That such is the signification of “righteousness and judgment” is evident from the following passages in the Word.

In Jeremiah:

Thus saith Jehovah, Execute ye judgment and righteousness, and rescue the spoiled out of the hand of the oppressor. Woe to him that buildeth his house in that which is not righteousness and his chambers in that which is not judgment. Did not thy father eat and drink, and do judgment and righteousness? Then he had that which is good (Jeremiah 22:3, 13, 15),

where “judgment” denotes the things that are of truth, and “righteousness” the things that are of good.

In Ezekiel:

If the wicked shall return from his sin, and do judgment and righteousness, all his sins that he hath sinned shall not be mentioned unto him; he hath done judgment and righteousness: he shall surely live. When the wicked turns himself from his wickedness, and does judgment and righteousness, for these he shall live (Ezekiel 33:14, 16, 19),

where in like manner “judgment” denotes truth, which is of faith; and “righteousness” good, which is of charity.

[3] So in Amos:

Let judgment flow like waters, and righteousness like a mighty river (Amos 5:24).

In Isaiah:

Thus saith Jehovah, Keep ye judgment, and do righteousness, for My salvation is near to come, and My righteousness to reveal itself (Isaiah 56:1).

In the same:

To peace there shall be no end, upon the throne of David and upon his kingdom, to establish it, and to uphold it, with judgment and with righteousness, from henceforth and even to eternity (Isaiah 9:7),

denoting that they are in the truths of faith and in the goods of charity.

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isaiah 33:5),

where “judgment” denotes faith, “righteousness” love, and “Zion” the church. “Judgment” stands first because love comes through faith; but when “righteousness” stands first, it is because the faith is from love, as in Hosea:

I will betroth thee unto Me to eternity, and I will betroth thee unto Me in righteousness and judgment, and in mercy and in compassions; and I will betroth thee unto Me in faith, and thou shalt know Jehovah (Hos. 2:19-20),

where “righteousness” stands first, as also “mercy,” which are of love; and “judgment” follows, as also “compassions,” which are of faith from love; both are called “faith” or “faithfulness.”

[4] In David:

Thy mercy, O Jehovah, is in the heavens, thy truth reacheth unto the skies [aetheres]; Thy righteousness is like the mountains of God, Thy judgments are a great deep (Psalms 36:5-6),

where both “mercy” and “righteousness” are in like manner of love, and “truth” and “judgments” are of faith. In the same:

Truth shall spring out of the earth, and righteousness shall look forth from heaven. Yea, Jehovah shall give good, and our land shall yield its increase (Psalms 85:11-12),

where “truth,” which is of faith, denotes “judgment,” and “righteousness” love or mercy.

In Zechariah:

I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be My people, and I will be their God in truth and in righteousness (Zech. 8:8),

from which also it is evident that “judgment” denotes truth, and “righteousness” good; because “truth” is here used in place of “judgment.” In like manner in David:

He that walketh perfect, and worketh righteousness, and speaketh truth (Psalms 15:2).

[5] As faith is of charity, or as truth is of good, the truths of good are occasionally called the “judgments of righteousness;” and thus “judgments” signify almost the same as “precepts;” as in Isaiah:

They will seek Me day by day, and desire to know My ways, as a nation that doeth righteousness and forsaketh not the judgment of their God; they will ask of Me judgments of righteousness, they will desire to draw near to God (Isaiah 58:2).

That “precepts” signify the same may be seen in David:

Seven times a day have I praised Thee because of the judgments of Thy righteousness; all Thy precepts are righteousness (Psalms 119:164, 172).

It is especially said of the Lord that He “does judgment and righteousness,” when He creates man anew; as in Jeremiah:

Let him that glorieth glory in this, that he understandeth and knoweth Me, that I am Jehovah that doeth mercy, judgment, and righteousness in the earth, for in these things I am well pleased (Jeremiah 9:24),

where mercy, which is of love, is described by “judgment and righteousness.” In the same:

I will raise up unto David a righteous offshoot, and He shall reign as King, and shall act intelligently, and shall do judgement and righteousness in the earth (Jeremiah 23:5; 33:15).

[6] Hence it is said in John:

If I go away, I will send the Comforter unto you; and when He is come, He will reprove the world of sin, of righteousness, and of judgment; of sin, because they believe not on Me; of righteousness, because I go unto My Father, and ye shall see Me no more; of judgment, because the prince of this world is judged (John 16:7-11).

“Sin” here denotes all unfaithfulness. His “reproving in regard to righteousness” means in regard to all that is against good, when yet the Lord united the Human to the Divine to save the world-which is the meaning of “I go unto My Father and ye shall see Me no more.” His “reproving in regard to judgment” means in regard to all that is against truth, when yet evils were cast down into their hells so as no longer to be able to inflict injury-which is meant by the prince of the world being judged. In general, His “reproving in regard to sin, righteousness, and judgment,” means that it was in regard to all unfaithfulness against good and truth; and thus that there was no charity and faith; for in ancient times by righteousness and judgment were understood, as regards the Lord, all mercy and grace; and as regards man, all charity and faith.

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