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synty 21

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1 Ja Herra etsei Saaraa, niinkuin hän sanonut oli: ja Herra teki Saaralle niinkuin hän puhunut oli.

2 Ja Saara tuli raskaaksi, ja synnytti Abrahamille pojan hänen vanhuudessansa; sillä ajalla kuin Jumala hänelle sanonut oli.

3 Ja Abraham kutsui poikansa nimen, joka hänelle syntynyt oli, ja jonka Saara hänelle synnyttänyt oli, Isaak.

4 Ja Abraham ympärileikkasi poikansa Isaakin kahdeksan päiväisenä: niinkuin Jumala hänen käskenyt oli.

5 Ja Abraham oli sadan ajastaikainen, koska Isaak hänen poikansa hänelle syntyi.

6 Ja Saara sanoi: Jumala on tehnyt minulle nauron: kuka ikänä sen saa kuulla, hän nauraa minua.

7 Ja sanoi vielä: kuka olis taitanut sanoa Abrahamille: Saara on lapsia imettävä; sillä minä olen synnyttänyt pojan hänen vanhuudessansa.

8 Ja lapsi kasvoi ja vieroitettiin: ja Abraham teki suuren pidon sinä päivänä, jona Isaak vieroitettiin.

9 Ja Saara näki Egyptiläisen Hagarin pojan, jonka se Abrahamille synnyttänyt oli, pilkkaajaksi.

10 Ja sanoi Abrahamille: aja ulos tämä palkkavaimo poikinensa: sillä palkkavaimon pojan ei pidä perimän minun poikani Isaakin kanssa.

11 Ja tämä sana oli Abrahamin mielestä sangen karvas, hänen poikansa tähden.

12 Mutta Jumala sanoi Abrahamille: älä ota sitä pahakses pojasta ja palkkapiiastas: kaikki mitä Saara sinulle sanoo, niin kuule häntä: sillä Isaakissa pitää sinulle siemen kutsuttaman.

13 Minä teen myös piikas pojan (suureksi) kansaksi; että hän sinun siemenes on.

14 Niin nousi Abraham aamulla varhain, ja otti leipiä ja vesileilin; ja antoi Hagarille, ja pani hänen selkäänsä, ja (antoi hänelle) pojan, ja laski hänen menemään. Ja hän meni matkaansa, ja eksyi BerSaban korvessa.

15 Koska vesi oli loppunut leilistä, heitti hän pojan puun alle.

16 Ja meni pois, ja istui hänen kohdallensa taamma, liki joutsen kantamalle; sillä hän sanoi: en minä voi nähdä pojan kuolemaa. Ja hän istui hänen kohdallensa, korotti äänensä ja itki.

17 Ja Jumala kuuli pojan äänen, ja Jumalan enkeli huusi Hagaria taivaasta, ja sanoi hänelle: mikä sinun on, Hagar? älä pelkää; sillä Jumala on kuullut pojan äänen, kussa hän makaa.

18 Nouse, ota poika, ja tue häntä kädelläs: sillä minä teen hänen suureksi kansaksi.

19 Ja Jumala avasi hänen silmänsä, että hän näki vesikaivon; niin hän meni ja täytti leilin vedellä, ja antoi pojan juoda.

20 Ja Jumala oli pojan kanssa, ja hän kasvoi; ja asui korvessa, ja tuli tarkaksi joutsimieheksi.

21 Ja asui Paranin korvessa; ja hänen äitinsä otti hänelle emännän Egyptin maalta.

22 Sillä ajalla puhui Abimelek ja hänen sotapäämiehensä Phikol Abrahamille, sanoen: Jumala on sinun kanssas kaikissa mitä sinä teet.

23 Niin vanno nyt minulle tässä Jumalan kautta, ettes ole minulle, ja minun pojalleni, ja poikanipojalle petollinen; vaan sen laupiuden jälkeen, jonka minä tein sinun kanssas, tee sinä myös minun kanssani, ja sen maan kanssa, jossa sinä olet muukalainen.

24 Niin sanoi Abraham: minä vannon.

25 Ja Abraham nuhteli Abimelekiä, sen vesikaivon tähden, kun Abimelekin palveliat olivat väkivallalla ottaneet.

26 Ja Abimelek sanoi: en ole minä tietänyt kuka sen teki; etkä sinä ilmoittanut minulle; enkä minä sitä ole ennen kuullut, kuin tänä päivänä.

27 Niin otti Abraham lampaita ja karjaa, ja antoi Abimelekille; ja he tekivät molemmat liiton keskenänsä.

28 Ja Abraham asetti seitsemän karitsaa laumasta erinänsä.

29 Ja Abimelek sanoi Abrahamille: mihinkä ne seitsemän karitsaa, jotkas olet asettanut erinänsä?

30 Hän vastasi: nämät seitsemän karitsaa pitää sinun ottaman minun kädestäni, todistukseksi minulle, että minä olen tämän kaivon kaivanut.

31 Sentähden kutsui hän sen sian BerSaba: sillä siinä he molemmat vannoivat keskenänsä.

32 Ja niin he tekivät liiton BerSabassa. Ja Abimelek nousi ja Phikol hänen sotapäämiehensä, ja palasivat Philistealaisten maalle.

33 Ja Abraham istutti puita BerSabassa; ja saarnasi siinä Herran ijankaikkisen Jumalan nimestä.

34 Ja oli muukalainen Philistealaisten maalla kauvan aikaa.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Aus Swedenborgs Werken

 

Arcana Coelestia #2715

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2715. Two arcana exist here, the first being that, compared with the good of the celestial man, that of the spiritual man is obscure, the second that this obscurity is brightened by light from the Lord's Divine Human. As regards the first of these - that the good residing with the spiritual man is obscure compared with the celestial man's - this may be seen from what has been stated above in 2708 about the state of the spiritual man in comparison with that of the celestial man. From a comparison of the two states the fact of that obscurity is quite evident. With those who are celestial good itself exists implanted in the will part of their mind, and from there light enters the understanding part. But with those who are spiritual the whole of the will part is corrupted, so that they have no good at all from there, and therefore the Lord implants good in the understanding part of their mind, see 863, 875, 895, 927, 928, 1023, 1043, 1044, 2124, 2256. The will part is, in the main, the part of man's mind that possesses life, whereas the understanding part receives life from the will. Since therefore the will part in the case of the spiritual man is so corrupted as to be nothing but evil, and yet evil is flowing in from there unceasingly and constantly into the understanding part, that is, into his thought, it is clear that the good there is obscure compared with the celestial man's good.

[2] As a consequence those who are spiritual do not have love to the Lord, as those who are celestial do; nor therefore does that humility exist with them which is essential in all worship and by means of which good can flow in from the Lord; for a heart that is haughty is not at all receptive, only one that is humble. Nor do those who are spiritual have love towards the neighbour, as those who are celestial do, because self-love and love of the world are constantly flowing in from the will part of their mind, bringing obscurity into the good that goes with that love towards the neighbour. This may also become clear to one who reflects from the fact that when he helps another he does so for worldly reasons; thus though he may not consciously have it in mind he is nevertheless thinking about what he will get in return either from those he helps or in the next life from the Lord, which being so his good is still defiled with merit-seeking. It may also become clear to him from the fact that when he has done anything good and is able to speak about it to others and so set himself up above others, he is in his element. But those who are celestial love the neighbour more than they love themselves, and do not ever think about repayment or in any way set themselves up above others.

[3] The good residing with those who are spiritual is in addition made obscure by persuasive beliefs that are the product of various assumptions, which likewise have their origin in self-love and love of the world. For the nature of their persuasive beliefs even in matters of faith, see 2682, 2689 (end). This too is a product of the influx of evil from the will part of their mind.

[4] It may in addition become clear that the good residing with the spiritual man is obscure compared with the celestial man's, from the fact that he does not know what truth is, as those who are celestial do, from any perception. Instead he knows what truth is from what he has learned from parents and teachers, and also from the doctrine into which he was born. And when he adds to this anything from himself and from his own thinking, it is for the most part the senses and the illusions of the senses, also the rational and the appearances present within the rational, that predominate, and these make it barely possible for him to acknowledge any pure truth like that acknowledged by those who are celestial. But in spite of this, within things that are seemingly true the Lord implants good, even though these truths are mere illusions or else appearances of truth. But this good is made obscure by such truths, for it derives its specific nature from the truths to which it is joined. It is like the light of the sun falling upon objects. The nature of the objects receiving the light causes the light to be seen within those objects in the form of colours, which are beautiful if the nature of the recipient form and the manner of its receiving are fitting and correspondent, hideous if the nature of the recipient form and the manner of its receiving are not fitting and so not correspondent. In the same way good itself acquires a specific nature from the truth [to which it is joined].

[5] The same arcanum is also evident from the fact that the spiritual man does not know what evil is. He scarcely believes that any other evils exist than actions contrary to the Ten Commandments. Of evils present in affection and thought, which are countless, he has no knowledge nor does he reflect on them or call them evils. All delights whatever that go with evil desires and pleasures he does not regard as other than good; and the actual delights that are part of self-love he both pursues, approves of, and excuses, without knowing that such things have an effect on his spirit and that he becomes altogether such in the next life.

[6] From this it is in a similar way clear that although the whole of the Word deals with scarcely any other matter than the good which goes with love to the Lord and love towards the neighbour, the spiritual man does not know that that good is the sum and substance of faith, nor even what the essential nature of love and charity is. It is also clear that though something which is a matter of faith may be known to him - faith being considered by him to be essential in itself - he nevertheless discusses whether it is true, unless he has been confirmed by much experience of life. Those who are celestial do not discuss the same because they know and have a perception that it is true hence the Lord's statement in Matthew,

Let your words be, Yes, yes; No, no; anything beyond this is from evil. 1 Matthew 5:37.

For those who are celestial are immersed in the truth itself about which those who are spiritual dispute. Consequently because those who are celestial are immersed in the truth itself, they are able to see from it numberless facets of that truth, and so from light to see so to speak heaven in its entirety. But those who are spiritual, because they dispute whether it is true, cannot - so long as they do so - arrive at the remotest boundary of the light existing with those who are celestial, let alone behold anything from their light.

Fußnoten:

1. or from the evil one

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