Die Bibel

 

1 Mose 16

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1 Und Sarai, Abrams Weib, gebar ihm nicht. Und sie hatte eine ägyptische Magd, und ihr Name war Hagar.

2 Und Sarai sprach zu Abram: Siehe doch, Jehova hat mich verschlossen, daß ich nicht gebäre; gehe doch ein zu meiner Magd, vielleicht werde ich aus ihr erbaut werden. (d. i. durch sie Nachkommen erhalten) Und Abram hörte auf die Stimme Sarais.

3 Und Sarai, Abrams Weib, nahm Hagar, die Ägypterin, ihre Magd, nach Verlauf von zehn Jahren, die Abram im Lande Kanaan gewohnt hatte, und gab sie Abram, ihrem Manne, ihm zum Weibe.

4 Und er ging zu Hagar ein, und sie ward schwanger; und als sie sah, daß sie schwanger war, da wurde ihre Herrin gering in ihren Augen.

5 Und Sarai sprach zu Abram: Das Unrecht, das mir widerfährt, fällt auf dich! Ich habe meine Magd in deinen Schoß gegeben; und da sie sieht, daß sie schwanger geworden ist, bin ich gering in ihren Augen. Jehova richte zwischen mir und dir!

6 Und Abram sprach zu Sarai: Siehe, deine Magd ist in deiner Hand; tue ihr, was gut ist in deinen Augen. Und Sarai behandelte sie hart, und sie floh von ihr hinweg.

7 Und der Engel Jehovas fand sie an einer Wasserquelle in der Wüste, an der Quelle auf dem Wege nach Sur.

8 Und er sprach: Hagar, Magd Sarais, woher kommst du, und wohin gehst du? Und sie sprach: Ich fliehe hinweg von meiner Herrin Sarai.

9 Und der Engel Jehovas sprach zu ihr: Kehre zu deiner Herrin zurück und demütige dich unter ihre Hände.

10 Und der Engel Jehovas sprach zu ihr: Ich will sehr mehren deinen Samen, daß er nicht gezählt werden soll vor Menge.

11 Und der Engel Jehovas sprach zu ihr: Siehe, du bist schwanger und wirst einen Sohn gebären; und du sollst ihm den Namen Ismael (Gott hört) geben, denn Jehova hat auf dein Elend gehört.

12 Und er, er wird ein Wildesel von Mensch sein; seine Hand wider alle und die Hand aller wider ihn, und angesichts aller seiner Brüder (Zugl. östlich von allen seinen Brüdern) wird er wohnen.

13 Da nannte sie Jehova, der zu ihr redete: Du bist ein Gott, (El) der sich schauen läßt! (O. der mich sieht; W. des Schauens) Denn sie sprach: Habe ich nicht auch hier geschaut, nachdem er sich hat schauen lassen? (W. nach dem Schauen; And. üb.: Habe ich auch hier dem nachgeschaut, der mich sieht, oder gesehen hat)

14 Darum nannte man den Brunnen: Beer-Lachai- oi; (Brunnen des Lebendigen, der sich schauen läßt, oder der mich gesehen hat) siehe, er ist zwischen Kades und Bered.

15 Und Hagar gebar dem Abram einen Sohn; und Abram gab seinem Sohne, den Hagar geboren hatte, den Namen Ismael.

16 Und Abram war 86 Jahre alt, als Hagar dem Abram Ismael gebar.

   

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Arcana Coelestia #2654

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2654. Mocking. That this signifies not in agreement with or favoring the Divine rational, is evident from the signification of “mocking,” as being that which comes of an affection contrary to what does not agree with and favor one’s self. In the preceding verse it was said that the child grew, and was weaned, and that Abraham made a great feast when he weaned Isaac; by which is signified that when the Lord’s rational was made Divine, the former rational was separated. Therefore there now immediately follows that which concerns the son of Hagar the Egyptian, by whom this rational is meant, as was shown in the explication at the sixteenth chapter, where Ishmael and Hagar are treated of. From this it is likewise manifest that the things which are in the internal sense follow together in a continuous series.

[2] But in regard to the Lord’s first rational, seeing that it was born as with another man, namely, by means of knowledges [per scientias et cognitiones], it could not but be in appearances of truth which are not truths in themselves, as is evident from what has been shown before (n. 1911, 1936, 2196, 2203, 2209, 2519); and as it was in appearances of truth, truths without appearances, such as Divine truths are, could not agree with it or favor it, both because this rational does not comprehend them, and because they oppose it. But take examples for illustration.

[3] The human rational-that namely which has its birth 1 from worldly things through impressions of sense, and afterwards from analogies of worldly things by means of knowledges [per scientifica et cognitiones]—is ready to laugh and mock if told that it does not live of itself, but only appears to live so; and that one lives the more, that is, the more wisely and intelligently, and the more blissfully and happily, the less he believes that he lives of himself; and that this is the life of angels, especially of those who are celestial, and inmost, or nearest to the Lord; for they know that no one lives of himself except Jehovah alone, that is, the Lord.

[4] This rational would mock also if it were told that it has nothing of its own, and that its having anything of its own is a fallacy or an appearance; and still more would it mock if told that the more it is in the fallacy that it has anything of its own, the less it has; and the converse. So too would it mock if told that whatever it thinks and does from what is its own is evil, although it were good; and that it is not wise until it believes and perceives that all evil is from hell, and all good from the Lord. In this belief, and even in this perception, are all the angels; who nevertheless have what is their own more abundantly than all others; but they know and perceive that this is from the Lord, although it altogether appears as theirs.

[5] Again: this rational would mock if it were said that in heaven the greatest are they who are least, the wisest they who believe and perceive themselves to be the least wise, and the happiest they who desire others to be the most happy, and themselves the least so; that it is heaven to wish to be below all, but hell to wish to be above all; consequently that in the glory of heaven there is absolutely nothing the same as in the glory of the world.

[6] In the same way would that rational mock, if it were said that in the other life there is nothing of space and time, but that there are states, according to which there are appearances of space and time; and that life is the more heavenly the further it is from what is of space and time, and the nearer it is to what is eternal; in which, namely, in what is eternal, there is nothing at all from the idea of time, nor from anything analogous to it: and so with numberless other things.

[7] That there were such things in the merely human rational, and that therefore this rational mocked at Divine things, the Lord saw, and indeed from the Divine spiritual (which is signified by Sarah’s seeing the son of Hagar the Egyptian, n. 2651, 2652). That man is able to look from within into the things in himself which are below, is known by experience to those who are in perception, and even to those who are in conscience; for they see so far as to reprove their very thoughts. Hence the regenerate can see what is the quality of the rational which they had before regeneration. With man such perception is from the Lord; but the Lord’s was from Himself.

Fußnoten:

1. Natura, probably a misprint for natum. [Rotch ed.]

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