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synty 22

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1 Näiden tapausten jälkeen Jumala koetteli Aabrahamia ja sanoi hänelle: "Aabraham!" Hän vastasi: "Tässä olen".

2 Ja hän sanoi: "Ota Iisak, ainokainen poikasi, jota rakastat, ja mene Moorian maahan ja uhraa hänet siellä polttouhriksi vuorella, jonka minä sinulle sanon".

3 Varhain seuraavana aamuna Aabraham satuloi aasinsa ja otti mukaansa kaksi palvelijaansa sekä poikansa Iisakin, ja halottuaan polttouhripuita hän lähti menemään siihen paikkaan, jonka Jumala oli hänelle sanonut.

4 Kolmantena päivänä Aabraham nosti silmänsä ja näki sen paikan kaukaa.

5 Silloin Aabraham sanoi palvelijoilleen: "Jääkää tähän aasin kanssa. Minä ja poika menemme tuonne rukoilemaan; sitten me palaamme luoksenne."

6 Ja Aabraham otti polttouhripuut ja sälytti ne poikansa Iisakin selkään; itse hän otti käteensä tulen ja veitsen, ja niin he astuivat molemmat yhdessä.

7 Iisak puhui isällensä Aabrahamille sanoen: "Isäni!" Tämä vastasi: "Tässä olen, poikani". Ja hän sanoi: "Katso, tässä on tuli ja halot, mutta missä on lammas polttouhriksi?"

8 Aabraham vastasi: "Jumala on katsova itselleen lampaan polttouhriksi, poikani". Ja he astuivat molemmat yhdessä.

9 Ja kun he olivat tulleet siihen paikkaan, jonka Jumala oli hänelle sanonut, rakensi Aabraham siihen alttarin, latoi sille halot, sitoi poikansa Iisakin ja pani hänet alttarille halkojen päälle.

10 Ja Aabraham ojensi kätensä ja tarttui veitseen teurastaakseen poikansa.

11 Silloin Herran enkeli huusi hänelle taivaasta sanoen: "Aabraham, Aabraham!" Hän vastasi: "Tässä olen".

12 Niin hän sanoi: "Älä satuta kättäsi poikaan äläkä tee hänelle mitään, sillä nyt minä tiedän, että sinä pelkäät Jumalaa, kun et kieltänyt minulta ainokaista poikaasi".

13 Niin Aabraham nosti silmänsä ja huomasi takanansa oinaan, joka oli sarvistaan takertunut pensaikkoon. Ja Aabraham meni, otti oinaan ja uhrasi sen polttouhriksi poikansa sijasta.

14 Ja Aabraham pani sen paikan nimeksi "Herra näkee". Niinpä vielä tänä päivänä sanotaan: "Vuorella, missä Herra ilmestyy".

15 Ja Herran enkeli huusi Aabrahamille toistamiseen taivaasta

16 ja sanoi: "Minä vannon itse kauttani, sanoo Herra: Sentähden että tämän teit etkä kieltänyt minulta ainokaista poikaasi,

17 minä runsaasti siunaan sinua ja teen sinun jälkeläistesi luvun paljoksi kuin taivaan tähdet ja hiekka, joka on meren rannalla, ja sinun jälkeläisesi valtaavat vihollistensa portit.

18 Ja sinun siemenessäsi tulevat siunatuiksi kaikki kansakunnat maan päällä, sentähden että olit minun äänelleni kuuliainen."

19 Sitten Aabraham palasi palvelijainsa luo, ja he nousivat ja kulkivat yhdessä Beersebaan. Ja Aabraham jäi asumaan Beersebaan.

20 Näiden tapausten jälkeen ilmoitettiin Aabrahamille: "Katso, myöskin Milka on synnyttänyt poikia sinun veljellesi Naahorille".

21 Nämä olivat Uus, hänen esikoisensa, tämän veli Buus, Kemuel, Aramin isä,

22 Kesed, Haso, Pildas, Jidlaf ja Betuel;

23 ja Betuelille syntyi Rebekka. Nämä kahdeksan synnytti Milka Naahorille, Aabrahamin veljelle.

24 Ja hänen sivuvaimonsa, nimeltä Reuma, synnytti myös lapsia: Tebahin, Gahamin, Tahaan ja Maakan.

   

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Arcana Coelestia #10483

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10483. 'And Moses stood in the gate of the camp' means where the opening to hell is situated. This is clear from the representation of 'Moses' as the internal, dealt with above in 10468; from the meaning of 'in the gate' as where the opening is situated, dealt with below; and from the meaning of 'the camp' as hell, also dealt with above, in 10458. The reason why Moses stood in the gate of the camp and did not go inside the actual camp was in order that the impossibility for the internal to enter hell might be represented; for Moses represented the internal and the camp represented hell. The interest of all those in hell lies in external things separated from what is internal, because self-love and love of the world rule within them. Therefore what is internal cannot go in there since it is not received. Instead some who are there immediately reject it, some smother it and snuff it out, and some pervert it. Whether you say the internal or heaven, it amounts to the same thing; for heaven constitutes what is internal, not only the internal side of the Word but also the internal side of the Church and of worship, consequently the internal of the person who has celestial and spiritual love reigning within him, that is, love to the Lord and charity towards the neighbour.

[2] What hell's opening is, meant by 'the gate' of this camp, must be stated briefly. Each hell is closed all the way around it, but it is opened above as necessity and need demand. It is an opening into the world of spirits, the world that lies midway between heaven and hell; for that world serves as the upper boundary of the hells and as the lower boundary of the heavens, 5852. The reason for saying that they are opened as necessity and need demand is that each person in the world has spirits present with him from hell, and angels from heaven. The spirits from hell are present in his bodily and worldly loves, and the angels from heaven in those which are celestial and spiritual; for without the spirits the person can have no life at all. If the spirits were taken away from him he would drop dead as a stone. Consequently to enable a person to lead a life in keeping with his loves the hells are opened of necessity and as need demands, and from there such spirits come out to him as are ruled by loves similar to his.

[3] That opening is what should be understood by the gate of hell. I have been allowed several times to see such openings. They are gates which the Lord guards by means of angels, to stop more spirits than are needed from coming out of there. From this it is evident what 'the gates of hell' and 'the gates of enemies' mean in the Word, as in Matthew,

Jesus said to Peter, On this rock I will build My Church, and the gates of hell will not prevail against it. Matthew 16:18.

'The gates of hell will not prevail' means that the hells will not dare to come out and destroy the truths of faith, 'the rock' on which the Church stands being faith in the Lord received from the Lord. This faith is the faith of charity because it is rooted in charity and for that reason makes one with it.

'The rock' means that faith, see Preface to Genesis 22, and also 8581, 10438.

Real faith consists in charity, 654, 1162, 1176, 1608, 2228, 2343, 2349, 2419, 2839, 3324, 4368, 6348, 7039, 7623-7627, 7752-7762, 8530, 9154, 9783, 9924.

[4] The like is also meant by your seed will inherit the gate of their enemies, Genesis 22:17; 24:60. 'Inheriting the gate of their enemies' means destroying evils and falsities which come from hell. This was also represented by driving out and destroying the nations in the land of Canaan; for the nations there represented evils and falsities which come from hell, see 1573, 1574, 1868, 4818, 6306, 8054, 8317, 9320, 9327.

Also in David,

Those who dwell in the gate plot against me; those who drink strong wine sing songs. Psalms 69:12.

In the same author,

Blessed is the man who has filled his quiver. They will not be put to shame, for they will speak with enemies in the gate. Psalms 127:5.

'Gates' in the good sense however stands for the opening into heaven.

In David,

Lift up your heads, O gates, and be lifted up, O eternal doors, and the King of glory will come in. Psalms 24:7-10.

In addition admission into heaven and into the Church through truth and good is meant in the Word by 'gates', and also good and truth flowing in and present with a person.

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

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Arcana Coelestia #795

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795. 'All the high mountains beneath the whole sky were covered' means that all goods stemming from charity were done away with. This is clear from the meaning of 'mountains' among the most ancient people. Among them 'mountains' meant the Lord, for they conducted their worship of Him on mountains because these were the loftiest parts of the earth. Consequently 'mountains' meant heavenly things which they also called 'the most high', and accordingly love and charity, and so the goods that stem from love and charity, which are heavenly things. In the contrary sense also, the people who are haughty are called 'mountains' in the Word, and so mountains also mean self-love. The Most Ancient Church also is meant in the Word by 'mountains' from the fact that mountains rose up above the earth and were nearer so to speak to heaven, where things have their origins.

[2] That 'mountains' means the Lord, and all heavenly things deriving from Him, that is, goods that stem from love and charity, is clear from the following places in the Word. These show what 'mountains' means in particular, for every single detail takes its meaning from the matter to which it applies. In David,

The mountains will bring peace, and the hills, in righteousness. Psalms 72:3.

'Mountains' stands for love to the Lord, 'hills' for love towards the neighbour, such as existed with the Most Ancient Church, which, since it was of such a nature, is also meant in the Word by 'mountains' and therefore 'hills'. In Ezekiel,

On My holy mountain, on the mountain height of Israel, said the Lord Jehovih, there all the house of Israel, all of them that are in the land, will serve Me. Ezekiel 20:40.

Here 'holy mountain' stands for love to the Lord, 'mountain height of Israel' for charity towards the neighbour. In Isaiah,

It will be in the latter days that the mountain of the house Jehovah will be established on the top of the mountains, and raised above the hills. Isaiah 2:2.

This stands for the Lord and consequently for everything heavenly.

[3] In the same prophet,

Jehovah Zebaoth will make for all peoples on this mountain a feast of fat things, and He will swallow up on this mountain the face 1 of the covering. Isaiah 25:6-7.

'Mountain' stands for the Lord and consequently for everything heavenly. In the same prophet,

It will be that on every high mountain, and on every lofty hill, there will be brooks, streams of water. Isaiah 30:25.

'Mountains' stands for goods that stem from love, 'hills' for goods that stem from charity, such goods being the source of truths of faith, which are 'brooks and streams of water'. In the same prophet,

You will have a song as in the night when a feast is hallowed, and joy of heart as when one goes with a flute to come to the mountain of Jehovah, to the Rock of Israel. Isaiah 30:29.

'Mountain of Jehovah' stands for the Lord with reference to goods that stem from love, 'Rock of Israel' for the Lord with reference to goods that stem from charity.

[4] In the same prophet,

Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isaiah 31:4.

Here and in many other places 'Mount Zion' stands for the Lord and consequently for everything celestial, which is love, and 'hill' for what is celestial but lower, which is charity.

In the same prophet,

Get you up on to the high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings. Isaiah 40:9.

'Getting up on to the high mountain and declaring good tidings' is worshipping the Lord from love and charity, which are inmost things, and are therefore also called most high. That which is inmost is referred to as the most high. In the same prophet,

Let the inhabitants of the rock sing, let them shout from the top of the mountains. Isaiah 42:11.

'Inhabitants of the rock' stands for those who abide in charity, 'shouting from the top of the mountains' for worshipping the Lord from love. In the same prophet,

How beautiful on the mountains are the feet of Him who is bringing good tidings, causing peace to be heard, bringing good tidings of good, causing salvation to be heard. Isaiah 52:7

'Bringing good tidings on the mountains' in like manner stands for preaching about the Lord from doctrine concerning love and charity, and for worshipping from these. In the same prophet,

The mountains and the hills will resound before you with song, and all the trees of the field will clap their hands. Isaiah 55:12.

This stands for worshipping the Lord from love and charity, which are 'the mountains and the hills', and from faith deriving from these, which is 'the trees of the field'.

[5] In the same prophet,

I will set all My mountains as a way, and My pathways will be raised up. Isaiah 49:11.

'Mountains' stands for love and charity, 'way' and 'pathway' for the truths of faith deriving from these, which are said to be 'raised up' when they stem from love and charity, which are inmost. In the same prophet,

He who trusts in Me will take possession in the land, and will inherit My holy mountain. Isaiah 57:13.

This stands for the Lord's kingdom where there is nothing other than love and charity. In the same prophet,

I will bring forth seed from Jacob, and from Judah the heir of My mountains, and My chosen ones will possess it. Isaiah 65:9.

'Mountains' stands for the Lord's kingdom and for celestial goods, and 'Judah' for the celestial Church. In the same prophet,

Thus said the High and Lofty One inhabiting eternity, whose name is the Holy One. I dwell as the High and Holy One Isaiah 57:15.

Here 'high' stands for holy. Consequently 'mountains', on account of their height above the earth, meant the Lord, and holy heavenly things that are His. This also is why it was from Mount Sinai that the Lord proclaimed the Law. Love and charity are also what the Lord means by 'mountains' when, in reference to the close of the age, He says that those who were then in Judaea were to flee to the mountains, Matthew 24:16; Luke 21:21; Mark 13:14. Here 'Judaea' stands for the vastated Church.

Fußnoten:

1. literally, the faces

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