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1 Mózes 26

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1 Lõn pedig éhség az országban, amaz elsõ éhség után, mely Ábrahám idejében vala. Elméne azért Izsák Abimélekhez a Filiszteusok királyához Gérárba.

2 Mert megjelent vala néki az Úr és ezt mondotta vala: Ne menj alá Égyiptomba! lakjál azon a földön, melyet mondándok tenéked.

3 Tartózkodjál ezen a földön, és én veled leszek és megáldalak téged; mert tenéked és a te magodnak adom mind ezeket a földeket, hogy megerõsítsem az esküvést, melylyel megesküdtem Ábrahámnak a te atyádnak.

4 És megsokasítom a te magodat mint az ég csillagait, és a te magodnak adom mind ezeket a földeket: és megáldatnak a te magodban a földnek minden nemzetségei;

5 Mivelhogy hallgata Ábrahám az én szavamra: és megtartotta a megtartandókat, parancsolataimat, rendeléseimet és törvényeimet.

6 Lakozék azért Izsák Gérárban.

7 És mikor annak a helynek lakosai az õ felesége felõl kérdezõsködének, azt mondja vala: én húgom õ. Mert fél vala azt mondani: én feleségem; [gondolván:] nehogy megöljenek engem e helynek lakosai Rebekáért, mivelhogy szép ábrázatú õ.

8 És lõn idõ multával, hogy Abimélek a Filiszteusok királya kitekintvén az ablakon, látá Izsákot enyelegni Rebekával az õ feleségével.

9 Kiálta azért Abimélek Izsáknak, és monda: Ímé bizony feleséged õ; hogyan mondhattad [tehát:] húgom õ!? És monda neki Izsák: Mert azt gondolám, netalán még meg kell halnom miatta.

10 És monda Abimélek: Miért mívelted ezt mi velünk? Kevésbe múlt, hogy feleségeddel nem hált valaki a nép közûl, és bûnt hoztál volna mi reánk.

11 Parancsola azért Abimélek mind az egész népnek, ezt mondván: A ki ezt az embert vagy ennek feleségét illeténdi, bizonynyal meg kell halnia.

12 És vete Izsák azon a földön, és lett néki abban az esztendõben száz annyia, mert megáldá õt az Úr.

13 És gyarapodék az a férfiú, és elébb-elébb megy vala a gyarapodásban, mígnem igen nagygyá lõn.

14 És vala néki apró és öreg barma és sok cselédje, s irigykedének ezért reá a Filiszteusok.

15 És mindazokat a kútakat, melyeket az õ atyjának szolgái Ábrahámnak az õ atyjának idejében ástak vala, behányák a Filiszteusok, és betölték azokat földdel.

16 És monda Abimélek Izsáknak: Menj el közûlünk, mert sokkal hatalmasabbá lettél nálunknál.

17 Elméne azért onnan Izsák, és Gérár völgyében voná fel sátrait, és ott lakék.

18 És ismét megásá Izsák a kútakat, a melyeket ástak vala az õ atyjának Ábrahámnak idejében, de a melyeket Ábrahám holta után behánytak vala a Filiszteusok, és azokkal a nevekkel nevezé azokat, a mely neveket adott vala azoknak az õ atyja.

19 Izsák szolgái pedig ásnak vala a völgyben, és élõ víznek forrására akadának ott.

20 Gérár pásztorai pedig versengének Izsák pásztoraival, mondván: Miénk a víz. Ezért nevezé a kútnak nevét Észeknek, mivelhogy czivakodtak vala õ vele.

21 Más kútat is ásának s azon is versengének, azért annak nevét Szitnának nevezé.

22 És tovább vonula onnan és ása más kútat, a mely miatt nem versengének; azért nevezé nevét Rehobóthnak, és monda: Immár tágas helyet szerzett az Úr minékünk, és szaporodhatunk a földön.

23 Felméne pedig onnan Beérsebába.

24 És megjelenék néki az Úr azon éjszaka, és monda: Én vagyok Ábrahámnak a te atyádnak Istene: Ne félj, mert te veled vagyok, és megáldalak téged, és megsokasítom a te magodat Ábrahámért, az én szolgámért.

25 Oltárt építe azért ott, és segítségûl hívá az Úrnak nevét, s felvoná ott az õ sátorát; Izsák szolgái pedig kútat ásának ottan.

26 Abimélek pedig elméne õ hozzá Gérárból és Akhuzzáth az õ barátja, meg Pikhól az õ hadvezére.

27 És monda nékik Izsák: Miért jöttetek én hozzám, holott gyûlöltök engem s elûztetek magatok közûl?

28 Õk pedig mondák: Látván láttuk, hogy az Úr van te veled, és mondánk: legyen esküvés mi közöttünk, köztünk és te közötted; és kössünk frigyet teveled,

29 Hogy minket gonoszszal nem illetsz, valamint mi sem bántottunk téged, és a mint csak jót cselekedtünk veled, és békességgel bocsátottunk el magunktól. Te már az Úr áldott embere vagy.

30 Akkor vendégséget szerze nékik és evének és ivának.

31 Reggel pedig felkelvén, egymásnak megesküvének, és elbocsátá õket Izsák, és elmenének õ tõle békességgel.

32 Ugyanaz nap eljövének az Izsák szolgái, és hírt hozának néki a kút felõl, melyet ástak vala; és mondának néki: Találtunk vizet.

33 S elnevezé azt Sibáhnak: Azokáért annak a városnak neve Beérseba mind e mai napig.

34 És mikor Ézsaú negyven esztendõs vala, feleségûl vevé Jehudithot, a Khitteus Beéri leányát, és Boszmátot a Khitteus Elon leányát.

35 És õk valának Izsáknak és Rebekának lelke keserûsége.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3459

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3459. And they sware a man to his brother. That this signifies confirmation with those who are in the good of truth, is evident from the signification of “swearing,” or of an “oath,” as being confirmation (n. 2842, 3037, 3375); and from the signification of “a man with his brother,” as being the good of truth, or what is the same, those who are in this good. (That “man” signifies truth may be seen above, n. 265, 749, 1007, 3134, 3309; and that a “brother” signifies good, n. 2360; also what the good of truth is, n. 3295, 3332.) Those are in this good who are here represented by Abimelech, or who are represented by the Philistines, of whom Abimelech was king, namely, those who make faith the essential of the church, and place it before charity. They who are such are in no other good than the good of truth, for they elicit and draw forth from the Word nothing but what is of faith, thus what is of truth, and scarcely see what is of good, thus what is of life. Therefore they confirm themselves in doctrinal things of faith, but not in any doctrinal things of charity. When these do good, it is from the doctrinal things of faith, and the good thence is what is called the good of truth.

[2] With those who are in this good the Lord conjoins Himself, but not so much as with those who are in the good of charity; for love and charity are spiritual conjunction, and not faith except through love and charity; and because this is so, it is not said that they “made a covenant with Isaac,” but that they “sware a man to his brother;” for a “covenant” is predicated of good, which is of love and charity; but an “oath” of truth, which is of faith (n. 3375); “dwelling together,” which is signified by a “feast” (n. 3456) is also predicated of those who are in the good of truth. From those of this character in the other life it has been given me to know that they are separate from those who are in the good of charity; for these are more closely conjoined with the Lord than the former, whose good is so to speak hard, does not suffer itself to be bent, is not communicative, thus is not in heaven, but upon the threshold of heaven.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #2360

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2360. That Lot calls them “brethren” because it is from good that he exhorts them, is evident from the signification of a “brother.” In the Word “brother” signifies the same as “neighbor,” for the reason that everyone ought to love his neighbor as himself; thus brethren were so called from love; or what is the same, from good. This manner of naming and addressing the neighbor comes from the fact that in heaven the Lord is the Father of all and loves all as His children; and thus that love is spiritual conjunction. From this the universal heaven resembles as it were one family derived from love and charity (n. 685, 917).

[2] Therefore as all the sons of Israel represented the Lord’s heavenly kingdom, that is, the kingdom of love and charity; among each other they were called “brethren,” and also “companions;” but the latter, that is, “companions,” not from the good of love, but from the truth of faith; as in Isaiah:

They help every man his companion, and he saith to his brother, Be of good courage (Isaiah 41:6).

In Jeremiah:

Thus shall ye say every man to his companion, and every man to his brother, What hath Jehovah answered? and what hath Jehovah spoken? (Jeremiah 23:35).

In David:

For my brethren and companions’ sakes I will say, Peace be within thee (Psalms 122:8).

In Moses:

He shall not press upon his companion or his brother, because the release of Jehovah hath been proclaimed (Deuteronomy 15:2-3).

In Isaiah:

I will confound Egypt with Egypt, and they shall fight every man against his brother, and every man against his companion (Isaiah 19:2).

In Jeremiah:

Beware every man of his companion, and trust ye not in any brother; for every brother will utterly supplant, and every companion will slander (Jeremiah 9:4).

[3] That all who were of that church were called by the one name “brethren,” see in Isaiah:

They shall bring all your brethren out of all the nations for an offering unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to the mountain of My holiness, Jerusalem (Isaiah 66:20).

They who know nothing beyond the sense of the letter, as was the case with the Jews, believe that no others are signified than the posterity of Jacob; thus that they will be brought back to Jerusalem upon horses, and in chariots, and in litters, and upon mules, by those whom they call the Gentiles. But by the “brethren” are meant all who are in good; and by the “horses,” “chariots,” and “litters,” the things which are of truth and good; and by “Jerusalem” the Lord’s kingdom.

[4] In Moses:

When there shall be among thee a needy one of one of thy brethren, in one of thy gates, thou shalt not harden thy heart, and shalt not shut thy hand from thy needy brother (Deuteronomy 15:7, 11).

Again:

From among thy brethren thou shalt set a King over thee; thou mayest not put over thee a foreigner, who is not thy brother, and his heart shall not be lifted up above his brethren (Deuteronomy 17:15, 20).

Again:

A prophet from the midst of thee, of thy brethren, like unto me, Jehovah thy God will raise up unto thee; him shall ye obey (Deuteronomy 18:15, 18).

[5] From all this it is evident that the Jews and Israelites all called one another brethren; but those united by covenant they called companions. Yet as they understood nothing beyond the historical and worldly things of the Word, they believed that they called one another brethren because they were all sons of one father, or of Abraham; yet they were not called “brethren” in the Word from this circumstance, but from the good which they represented. “Abraham” also, in the internal sense, denotes nothing else than love itself, that is, the the Lord, (n. 1893, 1965, 1989, 2011), whose sons, consequently those who are “brethren,” are those who are in good, in fact all those who are called the neighbor; as the Lord teaches in Matthew:

One is your Master, Christ; all ye are brethren (Matthew 23:8).

[6] Again:

Whosoever is angry with his brother without cause shall be in danger of the judgment; whosoever shall say to his brother, Raca, shall be in danger of the council. If thou offer a gift upon the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother (Matthew 5:22-24).

Again:

Why beholdest thou the mote that is in thy brother’s eye? How wilt thou say to thy brother, Let me cast out the mote out of thine eye (Matthew 7:2-4)?

Again:

If thy brother sin against thee, go and show him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother (Matthew 18:15).

Again:

Peter coming to Him said, Lord, how oft shall my brother sin against me, and I forgive him? (Matthew 18:21).

Again:

So also will My heavenly Father do unto you, if ye from the heart forgive not everyone his brother their trespasses (Matthew 18:35).

[7] It is clear from these teachings that all in the universe who are the neighbor are called “brethren,” and this because everyone ought to love his neighbor as himself, thus they are so called from love or good. And as the Lord is good itself, and regards all from good, and is Himself the Neighbor in the highest sense, He also calls them “brethren,” as in John:

Jesus said to Mary, Go to My brethren (John 20:17).

And in Matthew:

The King answering shall say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me (Matthew 25:40).

Thus it is evident that “brother” is a term of love.

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