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Genesis 14

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1 En het geschiedde in de dagen van Amrafel, de koning van Sinear, van Arioch, de koning van Ellasar, van Kedor-Laomer, de koning van Elam, en van Tideal, den koning der volken;

2 Dat zij krijg voerden met Bera, koning van Sodom, en met Birsa, koning van Gomorra, Sinab, koning van Adama, en Semeber, koning van Zeboim, en de koning van Bela, dat is Zoar.

3 Deze allen voegden zich samen in het dal Siddim, dat is de Zoutzee.

4 Twaalf jaren hadden zij Kedor-Laomer gediend; maar in het dertiende jaar vielen zij af.

5 Zo kwam Kedor-Laomer in het veertiende jaar, en de koningen, die met hem waren, en sloegen de Refaiten in Asteroth-Karnaim, en de Zuzieten in Ham, en de Emieten in Schave-Kiriathaim;

6 En de Horieten op hun gebergte Seir, tot aan het effen veld van Paran, hetwelk aan de woestijn is.

7 Daarna keerden zij wederom, en kwamen tot En-Mispat, dat is Kades, en sloegen al het land der Amalekieten, en ook den Amoriet, die te Hazezon-Thamar woonde.

8 Toen toog de koning van Sodom uit, en de koning van Gomorra, en de koning van Adama, en de koning van Zeboim, en de koning van Bela, dat is Zoar; en zij stelden tegen hen slagorden in het dal Siddim,

9 Tegen Kedor-Laomer, den koning van Elam, en Tideal, den koning der volken, en Amrafel, den koning van Sinear, en Arioch, den koning van Ellasar; vier koningen tegen vijf.

10 Het dal nu van Siddim was vol lijmputten; en de koningen van Sodom en Gomorra vluchtten, en vielen aldaar; en de overgeblevenen vluchtten naar het gebergte.

11 En zij namen al de have van Sodom en Gomorra, en al hun spijze, en trokken weg.

12 Ook namen zij Lot, den zoon van Abrams broeder, en zijn have, en trokken weg; want hij woonde in Sodom.

13 Toen kwam er een, die ontkomen was, en boodschapte het aan Abram, den Hebreer, die woonachtig was aan de eikenbossen van Mamre, den Amoriet, broeder van Eskol, en broeder van Aner, welke Abrams bondgenoten waren.

14 Als Abram hoorde, dat zijn broeder gevangen was, zo wapende hij zijn onderwezenen, de ingeborenen van zijn huis, driehonderd en achttien, en hij jaagde hen na tot Dan toe.

15 En hij verdeelde zich tegen hen des nachts, hij en zijn knechten, en sloeg ze; en hij jaagde hen na tot Hoba toe, hetwelk is ter linkerhand van Damaskus.

16 En hij bracht alle have weder, en ook Lot zijn broeder en deszelfs have bracht hij weder, als ook de vrouwen, en het volk.

17 En de koning van Sodom toog uit, hem tegemoet (nadat hij wedergekeerd was van het slaan van Kedor-Laomer, en van de koningen, die met hem waren), tot het dal Schave, dat is, het dal des konings.

18 En Melchizedek, koning van Salem, bracht voort brood en wijn; en hij was een priester des allerhoogsten Gods.

19 En hij zegende hem, en zeide: Gezegend zij Abram Gode, de Allerhoogste, Die hemel en aarde bezit!

20 En gezegend zij de allerhoogste God, Die uw vijanden in uw hand geleverd heeft! En hij gaf hem de tiende van alles.

21 En de koning van Sodom zeide tot Abram: Geef mij de zielen; maar neem de have voor u.

22 Doch Abram zeide tot den koning van Sodom: Ik heb mijn hand opgeheven tot den HEERE, den allerhoogste God, Die hemel en aarde bezit;

23 Zo ik van een draad aan tot een schoenriem toe, ja, zo ik van alles, dat het uwe is, iets neme! opdat gij niet zegt: Ik heb Abram rijk gemaakt!

24 Het zij buiten mij; alleen wat de jongelingen verteerd hebben, en het deel dezer mannen, die met mij getogen zijn, Aner, Eskol en Mamre, laat die hun deel nemen!

   

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Arcana Coelestia #1725

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1725. Melchizedek. That this signifies the celestial things of the interior man in the Lord, may be seen from the signification of the name “Melchizedek,” to be explained presently; and also from the things that precede and from those which follow. What the internal man is, and what the interior man, and what the external, has been sufficiently shown above; also that the internal man flows in through the interior man into the external; as also that the internal man flows into the interior man either by celestial things or by spiritual things; by celestial things with every regenerate man, that is, with those who live in love to the Lord and in love toward the neighbor; but by spiritual things with every man, whatever his quality may be; thence is his light from heaven, that is, his ability to think and speak, and to be a man. On this subject see what was said before (n. 1707).

[2] The celestial things of the interior man are all those which are of celestial love, as has often been said before. These celestial things in the Lord’s interior man, or the Lord’s interior man as to these celestial things, is called “Melchizedek.” The internal man in the Lord was Jehovah Himself. The interior man, when purified after the combats of temptations, was also made Divine and Jehovah; in like manner also the external; but now, when the interior man was in the state of the combats of temptation, and was not yet much purified by the combats of the temptations, it is called as to the celestial things “Melchizedek,” that is, “King of holiness and righteousness.”

[3] That this is really so, may also be seen in David, where the Lord’s combats of temptations are in like manner treated of, and at last His interior man as to celestial things is called “Melchizedek.” Thus in David:

Jehovah said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. Jehovah shall send forth the scepter of Thy strength out of Zion; rule Thou in the midst of Thine enemies. Thy people are willing offerings in the day of Thy might; in honors of holiness; from the womb of the morning Thou hast the dew of Thy birth. 1 Jehovah hath sworn, and will not repent, Thou art a priest for ever, after My word 2 Melchizedek. The Lord at Thy right hand smote through kings in the day of His anger (Psalms 110:1-5).

Here the Lord’s combats of temptations with the hells are treated of, as in the chapter before us, as may be seen from every word. That the Lord is here treated of He Himself teaches (see Matthew 22:41-43; Mark 12:36; Luke 20:42-44); to “make His enemies His footstool,” to “rule in the midst of His enemies,” the “day of might,” to “smite kings in the day of His anger,” signify the combats of temptations, and victories.

Fußnoten:

1. Nativitatis; but elsewhere juventutis, as T.C.R. 764 [Rotch ed.]

1. Juxta verbum meum; but elsewhere juxta modum, as n. 6148. [Idem.]

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

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Arcana Coelestia #1707

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1707. Abram heard that his brother was taken captive. That this signifies that the interior man perceived in what state the external was, is evident from the signification of “Abram” in the verse that immediately precedes this, as being the interior man to which the internal or Divine man was adjoined; and from the signification of “Lot,” as being the external man, as has been shown before; also from the signification of “hearing that his brother was captive,” as being to perceive in what state the external man was, namely, as was said in verse 12, that apparent goods and truths had possession of it.

[2] The case is this: When the interior man (meant by “Abram the Hebrew”) perceived that the goods and truths from which the combat was waged were not goods and truths except apparently, and that they had possession of the whole of the external man (signified by “Lot, his brother’s son”), then the interior man, or the Divine internal man through the interior, purified them. How this is done, no one can possibly know but he to whom it has been revealed; for the influx of the internal man, through the interior or middle man, into the external man, is an arcanum, especially at the present time, when few, if any, know what the interior man is, and still less what the internal man is. What the internal man is, and what the interior man, may be seen just above, at verse 13. But here it shall be briefly stated what is the nature of the influx.

[3] The internal man in everyone belongs to the Lord alone; for there the Lord stores up the goods and truths with which He gifts man from infancy. Thence through these He flows into the interior or rational man, and through this into the exterior; in this way it is given to the man to think, and to be a man. But the influx from the internal man into the interior or middle man, and so into the exterior man, is twofold; it is either by celestial things, or by spiritual things; or what is the same, it is either by goods, or by truths. By celestial things, or goods, it flows in only with regenerate men, who have been gifted either with perception or with conscience; thus it flows in by perception or by conscience; for which reason the influx by celestial things has no existence except with those who are in love to the Lord and in charity toward the neighbor. But by spiritual things, or truths, the Lord flows in with every man; and unless there were this influx the man could not think, and therefore could not speak. When a man is such that he perverts the goods and truths, and when he cares nothing for celestial and spiritual things, there is then no influx of celestial things, or goods, but the way for these is closed; and yet there is an influx of spiritual things, or truths, for a way for them is continually kept open. Hence may be seen what is the nature of the interior or middle, that is, of the rational man.

[4] The internal man in the interior or middle man is here signified by “Abram.” When the celestial things, or goods, flow in from the internal man into the interior man, the internal man then appropriates to itself the interior or middle man, and makes it its own; but the interior or middle man is still distinct from the internal man. The case is similar when the internal man flows in through the interior or middle man into the exterior man, for then it likewise appropriates the exterior man to itself, and makes it its own; but yet the exterior man is distinct from the interior man. So now, when the internal man perceived in the interior or middle man that the state of the external man was such, namely, that the external man was made captive, that is, that not genuine but apparent goods and truths had taken possession of it, from which it had fought against so many enemies, it then flowed in, and reduced all things to order, and liberated it from the things which infested it, and thus purified it, that is to say, so that its goods and truths were not apparent but genuine goods and truths, and were thus conjoined with the internal or Divine man; and this, as before said, by means of the interior or middle man.

[5] In this the Lord was not like any man; for His interior man as to celestial things or goods was Divine, and was adjoined to His internal man even from birth. His internal man, together with this interior man, was Jehovah Himself, His Father. But He was similar to other men in this, that His interior man as to spiritual things or truths had been adjoined to His external man, and thus was Human; but this also was made Divine, that is, Jehovah, by means of combats of temptations and continual victories from its own power. The external man is what is called “Lot;” in the former state however this is called “Abram’s brothers son,” but in this “Abram’s brother;” for it was called his brother’s son when possessed by apparent goods and truths, but his brother when possessed by genuine goods and truths.

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