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Genesis 22

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1 Efter disse Begivenheder satte Gud Abraham på Prøve og sagde til ham: "Abraham!" Han svarede: "Se, her er jeg!"

2 Da sagde han: "Tag din Søn Isak, din eneste, ham, du elsker, og drag hen til Morija Land.og bring ham der som Brændoffer på et af Bjergene, som jeg vil vise dig!"

3 Da sadlede Abraham tidligt næste Morgen sit Æsel, tog to af sine Drenge og sin Søn Isak med sig, og efter at have kløvet Offerbrænde gav han sig på Vandring; til det Sted, Gud havde sagt ham.

4 Da Abraham den tredje Dag så. op, fik han Øje på Stedet langt borte.

5 sagde Abraham til sine Drenge: "Bliv her med Æselet, medens jeg og Drengen vandrer der. hen for at tilbede; så kommer vi tilbage til eder."

6 Abraham tog da Brændet til Brændofferet og lagde,det på sin Søn Isak; selv tog han Ilden og Offerkniven, og så gik de to sammen.

7 Da sagde Isak til sin Fader Abraham: "Fader!" Han svarede: "Ja. min Søn!" Da sagde han: "Her er Ilden og Brændet, men hvor er Dyret til Brændofferet?"

8 Abraham svarede: "Gud vil selv udse sig Dyret til Brændofferet, min Søn!" Og så gik de to sammen.

9 Da de nåede det Sted, Gud havde sagt ham, byggede Abraham der et Alter og lagde Brændet til ette; så bandt han sin Søn Isak og lagde ham på Alteret oven på Brændet.

10 Og Abraham greb Kniven og rakte Hånden ud for at slagte sin Søn.

11 Da råbte HE ENs Engel til ham fra Himmelen: "Abraham, Abraham!" Han svarede: "Se, her er jeg!"

12 Da sagde Engelen: " æk ikke din Hånd ud mod Drengen og gør ham ikke noget; thi nu ved jeg, at du frygter Gud og end ikke sparer din Søn, din eneste, for mig!"

13 Og da Abraham nu så op, fik han bag ved sig Øje på en Væder, hvis Horn havde viklet sig ind i de tætte Grene; og Abraham gik hen og tog Væderen og ofrede den som Brændoffer i sin Søns Sted.

14 Derfor kaldte Abraham dette Sted: HE EN udser sig, eller, som man nu til dags siger: Bjerget, hvor HE EN viser sig.

15 Men HE ENs Engel råbte atter til Abraham fra Himmelen:

16 "Jeg sværger ved mig selv, lyder det fra HE EN: Fordi du har gjort dette og ikke sparet din Søn, din eneste, for mig,

17 så vil jeg velsigne dig og gøre dit Afkom talrigt som Himmelens Stjerner og Sandet ved Havets Bred; og dit Afkom skal tage sine Fjenders Porte i Besiddelse;

18 og i din Sæd skal alle Jordens Folk velsignes, fordi du adlød mig!"

19 Derpå vendte Abraham tilbage til sine Drenge, og de brød op og tog sammen til Be'ersjeba. Og Abraham blev i Be'ersjeba.

20 Efter disse Begivenheder meldte man Abraham: "Også Milka har født din Broder Nakor Sønner:

21 Uz, hans førstefødte, dennes Broder Buz, Kemuel, Arams Fader,

22 Kesed, Hazo, Pildasj, Jidlaf og Betuel;

23 Betuel avlede ebekka; disse otte har Milka født Abrahams Broder Nakor,

24 og desuden har hans Medhustru e'uma født Teba, Gaham, Tahasj og Ma'aka."

   


The Project Gutenberg Association at Carnegie Mellon University

Aus Swedenborgs Werken

 

Arcana Coelestia #2777

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2777. 'On one of the mountains' means Divine love. This is clear from the meaning of 'a mountain' as love, dealt with in 795, 796, 1430, here Divine love since it has reference to the Lord. For the nature of that love, see 1690, 1601 (end), 1789, 1812, 1820, 2077, 2253, 2500, 2572. As it was Divine love from which the Lord fought and overcame in temptations, and from which He sanctified and glorified Himself, Abraham is in this verse told to offer Isaac as a burnt offering 'on one of the mountains' in the land of Moriah. Light is shed on this representative act by the fact that David built an altar, and Solomon the Temple, on Mount Moriah, 2775. For the altar on which burnt offerings and sacrifices were offered, and later the Temple, was the chief representative of the Lord. The fact that the altar was the chief representative of Him may be seen in 921 and is clear in David,

They will bring me to Your holy mountain and to Your dwellings. Then I will go in to the altar or God, to God my exceeding joy. Psalms 43:3-4.

And that 'the Temple' was representative of Him is clear in John,

Jesus said, Destroy this temple and in three days I will raise it up again. He was speaking of the temple of His body. John 2:19, 21.

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

Aus Swedenborgs Werken

 

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.