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Genesis 22

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1 After these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am.

2 He said to him: Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision: and there thou shalt offer him for a holocaust upon one of the mountains which I will show thee.

3 So Abraham rising up in the night, saddled his ass: and took with him two young men, and Isaac his son: and when he had cut wood for the holocaust he went his way to the place which God had commanded him.

4 And on the third day, lifting up his eyes, he saw the place afar off.

5 And he said to his young men: Stay you here with the ass: I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you.

6 And he took the wood for the holocaust, and laid it upon Isaac his son: and he himself carried in his hands fire and a sword. And as they two went on together,

7 Isaac said to his father: My father. And he answered: What wilt thou, son? Behold, saith he, fire and wood: where is the victim for the holocaust?

8 And Abraham said: God will provide himself a victim for an holocaust, my son. So they went on together.

9 And they came to the place which God had shown him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood.

10 And he put forth his hand and took the sword, to sacrifice his son.

11 And behold an angel of the Lord from heaven called to him, saying: Abraham, Abraham. And he answered: Here I am.

12 And he said to him: Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake.

13 Abraham lifted up his eyes, and saw behind his back a ram amongst the briers sticking fast by the horns, which he took and offered for a holocaust instead of his son.

14 And he called the name of that place, The Lord seeth. Whereupon even to this day it is said: In the mountain The Lord will see.

15 And the angel of the Lord called to Abraham a second time from heaven, saying:

16 By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten son for my sake:

17 I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the seashore: thy seed shall possess the gates of their enemies.

18 And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.

19 Abraham returned to his young men, and they went to Bersabee together, and he dwelt there.

20 After these things, it was told Abraham that Melcha also had borne children to Nachor his brother.

21 Hus the firstborn, and Buz his brother, and Camuel the father of the Syrians,

22 And Cased, and Azau, and Pheldas, and Jedlaph,

23 And Bathuel, of whom was born Rebecca: These eight did Melcha bear to Nachor Abraham's brother.

24 And his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha.

   

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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.