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1 Μετα δε τα πραγματα ταυτα ο Θεος εδοκιμασε τον Αβρααμ, και ειπε προς αυτον, Αβρααμ· ο δε ειπεν, Ιδου, εγω.

2 Και ειπε, Λαβε τωρα τον υιον σου τον μονογενη, τον οποιον ηγαπησας, τον Ισαακ, και υπαγε εις τον τοπον Μορια, και προσφερε αυτον εκει εις ολοκαυτωμα, επι ενος των ορεων, το οποιον θελω σοι ειπει.

3 Σηκωθεις δε Αβρααμ ενωρις το πρωι, εσαμαρωσε την ονον αυτου και ελαβε μεθ' εαυτου δυο εκ των δουλων αυτου και Ισαακ τον υιον αυτου· και σχισας ξυλα δια την ολοκαυτωσιν, εσηκωθη και υπηγεν εις τον τοπον τον οποιον ειπε προς αυτον ο Θεος.

4 Την δε τριτην ημεραν υψωσας ο Αβρααμ τους οφθαλμους αυτου, ειδε τον τοπον μακροθεν.

5 Και ειπεν ο Αβρααμ προς τους δουλους αυτου, Σεις καθισατε αυτου μετα της ονου· εγω δε και το παιδαριον θελομεν υπαγει εως εκει· και αφου προσκυνησωμεν, θελομεν επιστρεψει προς εσας.

6 Και λαβων ο Αβρααμ τα ξυλα της ολοκαυτωσεως, επεθεσεν επι τον Ισαακ τον υιον αυτου· και ελαβεν εις την χειρα αυτου το πυρ, και την μαχαιραν, και υπηγον οι δυο ομου.

7 Τοτε ελαλησεν ο Ισαακ προς Αβρααμ τον πατερα αυτου και ειπε, Πατερ μου. Ο δε ειπεν, Ιδου, εγω, τεκνον μου. Και ειπεν ο Ισαακ, Ιδου, το πυρ και τα ξυλα· αλλα που το προβατον δια την ολοκαυτωσιν;

8 Και ειπεν ο Αβρααμ, Ο Θεος, τεκνον μου, θελει προβλεψει εις εαυτον το προβατον δια την ολοκαυτωσιν. Και επορευοντο οι δυο ομου.

9 Αφου δε εφθασαν εις τον τοπον τον οποιον ειπε προς αυτον ο Θεος, ωκοδομησεν εκει ο Αβρααμ το θυσιαστηριον και διεθεσε τα ξυλα, και δεσας τον Ισαακ τον υιον αυτου εβαλεν αυτον επι το θυσιαστηριον επανω των ξυλων·

10 και εκτεινας ο Αβρααμ την χειρα αυτου, ελαβε την μαχαιραν δια να σφαξη τον υιον αυτου.

11 Αγγελος δε Κυριου εφωνησε προς αυτον εκ του ουρανου και ειπεν, Αβρααμ, Αβρααμ. Ο δε ειπεν, Ιδου, εγω.

12 Και ειπε, Μη επιβαλης την χειρα σου επι το παιδαριον, και μη πραξης εις αυτο μηδεν· διοτι τωρα εγνωρισα οτι συ φοβεισαι τον Θεον, επειδη δεν ελυπηθης τον υιον σου τον μονογενη δι' εμε.

13 Και υψωσας ο Αβρααμ τους οφθαλμους αυτου ειδε· και ιδου, κριος οπισθεν αυτου, κρατουμενος απο των κερατων αυτου εις φυτον πυκνοκλαδον· και ελθων ο Αβρααμ, ελαβε τον κριον και προσεφερεν αυτον εις ολοκαυτωμα αντι του υιου αυτου.

14 Και εκαλεσεν ο Αβρααμ το ονομα του τοπου εκεινου Ιεοβα-ιρε· ως λεγεται και την σημερον, Εν τω ορει ο Κυριος θελει εμφανισθη.

15 Και εφωνησε δευτερον ο αγγελος του Κυριου προς τον Αβρααμ εκ του ουρανου,

16 και ειπεν, Ωμοσα εις εμαυτον, λεγει Κυριος, οτι, επειδη επραξας το πραγμα τουτο και δεν ελυπηθης τον υιον σου, τον μονογενη σου,

17 οτι ευλογων θελω σε ευλογησει, και πληθυνων θελω πληθυνει το σπερμα σου ως τα αστρα του ουρανου και ως την αμμον την παρα το χειλος της θαλασσης· και το σπερμα σου θελει κυριευσει τας πυλας των εχθρων αυτου·

18 και εν τω σπερματι σου θελουσιν ευλογηθη παντα τα εθνη της γης· διοτι υπηκουσας εις την φωνην μου.

19 Και επεστρεψεν ο Αβρααμ προς τους δουλους αυτου· και σηκωθεντες, υπηγον ομου εις Βηρ-σαβεε· και κατωκησεν ο Αβρααμ Ενβηρ-σαβεε.

20 Μετα δε τα πραγματα ταυτα, ανηγγειλαν προς τον Αβρααμ λεγοντες, Ιδου, η Μελχα εγεννησε και αυτη υιους εις τον Ναχωρ τον αδελφον σου·

21 τον Ουζ πρωτοτοκον αυτου, και τον Βουζ αδελφον αυτου, και τον Κεμουηλ τον πατερα του Αραμ,

22 και τον Κεσεδ, και τον Αζαυ, και τον Φαλδες, και τον Ιελδαφ, και τον Βαθουηλ.

23 Ο δε Βαθουηλ εγεννησε την Ρεβεκκαν· τους οκτω τουτους εγεννησεν η Μελχα εις τον Ναχωρ τον αδελφον του Αβρααμ.

24 Και η παλλακη αυτου, η ονομαζομενη Ρευμα, εγεννησε και αυτη τον Ταβεκ και τον Γααμ και τον Ταχας και τον Μααχα.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2803

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2803. That the Divine Truth is the “son,” and the Divine Good the “father,” is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 1147, 2633); and of a “father,” as being good; and also from the conception and birth of truth, which is from good. Truth cannot be and come forth [existere] from any other source than good, as has been shown many times. That the “son” here is the Divine Truth, and the “father” the Divine Good, is because the union of the Divine Essence with the Human, and of the Human Essence with the Divine, is the Divine marriage of Good with Truth, and of Truth with Good, from which comes the heavenly marriage; for in Jehovah or the Lord there is nothing but what is infinite; and because infinite, it cannot be apprehended by any idea, except that it is the being and the coming forth [esse et existere] of all good and truth, or is Good itself and Truth itself. Good itself is the “Father,” and Truth itself is the “Son.” But because as before said there is a Divine marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John:

Jesus saith unto Philip, Believest thou not that I am in the Father and the Father in Me ? Believe Me that I am in the Father and the Father in me (John 14:10-11).

And again in the same Evangelist:

Jesus said to the Jews, Though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:36, 38).

And again:

I pray for them; for all Mine are Thine, and Thine are Mine; and that they all may be one, as Thou Father art in Me, and I in Thee (John 17:9-10, 21).

And again:

Now is the Son of man glorified, and God is glorified in Him; if God be glorified in Him, God shall also glorify Him in Himself. Father, glorify Thy Son, that Thy Son also may glorify Thee (John 13:31-32; 17:1).

[2] From this may be seen the nature of the union of the Divine and the Human in the Lord; namely, that it is mutual and alternate, or reciprocal; which union is that which is called the Divine Marriage, from which descends the heavenly marriage, which is the Lord’s kingdom itself in the heavens—thus spoken of in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

And again:

I pray for them, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us, I in them and Thou in Me; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26).

That this heavenly marriage is that of good and truth, and of truth and good, may be seen above (n. 2508, 2618, 2728, 2729 and following numbers).

[3] And because the Divine Good cannot be and come forth without the Divine Truth, nor the Divine Truth without the Divine Good, but the one in the other mutually and reciprocally, it is therefore manifest that the Divine Marriage was from eternity; that is, the Son in the Father, and the Father in the Son, as the Lord Himself teaches in John:

And now O Father, glorify Thou Me with Thyself, with the glory which I had with Thee before the world was (John 17:5, 24).

But the Divine Human which was born from eternity was also born in time; and what was born in time, and glorified, is the same. Hence it is that the Lord so often said that He was going to the Father who sent Him; that is, that He was returning to the Father. And in John:

In the beginning was the Word (the “Word” is the Divine Truth itself), and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1-3, 14; see also John 3:13; 6:62).

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

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