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Genesi 17

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1 Quando Abramo fu d’età di novantanove anni, l’Eterno gli apparve e gli disse: "Io sono l’Iddio onnipotente; cammina alla mia presenza, e sii integro;

2 e io fermerò il mio patto fra me e te, e ti moltiplicherò grandissimamente".

3 Allora Abramo si prostrò con la faccia in terra, e Dio gli parlò, dicendo:

4 "Quanto a me, ecco il patto che fo con te; tu diverrai padre di una moltitudine di nazioni;

5 e non sarai più chiamato Abramo, ma il tuo nome sarà Abrahamo, poiché io ti costituisco padre di una moltitudine di nazioni.

6 E ti farò moltiplicare grandissimamente, e ti farò divenir nazioni, e da te usciranno dei re.

7 E fermerò il mio patto fra me e te e i tuoi discendenti dopo di te, di generazione in generazione; sarà un patto perpetuo, per il quale io sarò l’Iddio tuo e della tua progenie dopo di te.

8 E a te e alla tua progenie dopo di te darò il paese dove abiti come straniero: tutto il paese di Canaan, in possesso perpetuo; e sarò loro Dio".

9 Poi Dio disse ad Abrahamo: "Quanto a te, tu osserverai il mio patto: tu e la tua progenie dopo di te, di generazione in generazione.

10 Questo è il mio patto che voi osserverete, patto fra me e voi e la tua progenie dopo di te: ogni maschio fra voi sia circonciso.

11 E sarete circoncisi; e questo sarà un segno del patto fra me e voi.

12 All’età d’otto giorni, ogni maschio sarà circonciso fra voi, di generazione in generazione: tanto quello nato in casa, quanto quello comprato con danaro da qualsivoglia straniero e che non sia della tua progenie.

13 Quello nato in casa tua e quello comprato con danaro dovrà esser circonciso; e il mio patto nella vostra carne sarà un patto perpetuo.

14 E il maschio incirconciso, che non sarà stato circonciso nella sua carne, sarà reciso di fra il su popolo: egli avrà violato il mio patto".

15 E Dio disse ad Abrahamo: "Quanto a Sarai tua moglie, non la chiamar più Sarai; il suo nome sarà, invece Sara.

16 E io la benedirò, ed anche ti darò di lei un figliuolo; io la benedirò, ed essa diverrà nazioni; re di popoli usciranno da lei".

17 Allora Abrahamo si prostrò con la faccia in terra e rise; e disse in cuor suo: "Nascerà egli un figliuolo a un uomo di cent’anni? e Sara, che ha novant’anni, partorirà ella?"

18 E Abrahamo disse a Dio: "Di grazia, viva Ismaele nel tuo cospetto!"

19 E Dio rispose: "No, ma Sara tua moglie ti partorirà un figliuolo, e tu gli porrai nome Isacco; e io fermerò il mio patto con lui, un patto perpetuo per la sua progenie dopo di lui.

20 Quanto a Ismaele, io t’ho esaudito. Ecco, io l’ho benedetto, e farò che moltiplichi e s’accresca grandissimamente. Egli genererà dodici principi, e io farò di lui una grande nazione.

21 Ma fermerò il mio patto con Isacco che Sara ti partorirà in questo tempo, l’anno venturo".

22 E quand’ebbe finito di parlare con lui, Iddio lasciò Abrahamo, levandosi in alto.

23 E Abrahamo prese Ismaele suo figliuolo e tutti quelli che gli erano nati in casa e tutti quelli che avea comprato col suo danaro, tutti i maschi fra la gente della casa d’Abrahamo, e li circoncise, in quello stesso giorno come Dio gli avea detto di fare.

24 Or Abrahamo aveva novantanove anni quando fu circonciso.

25 E Ismaele suo figliuolo aveva tredici anni quando fu circonciso.

26 In quel medesimo giorno fu circonciso Abrahamo, e Ismaele suo figliuolo.

27 E tutti gli uomini della sua casa, tanto quelli nati in casa quanto quelli comprati con danaro dagli stranieri, furono circoncisi con lui.

   

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Arcana Coelestia #1919

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1919. Abram said unto Sarai. That this signifies perception, is evident from what was said above (n. 1898). The Lord’s perception was represented and is here signified by this which Abram said to Sarai; but His thought from the perception, by that which Sarai said to Abram. The thought was from the perception. They who are in perception think from nothing else; but still perception is one thing and thought another. To show that this is the case, take conscience as an illustration.

[2] Conscience is a kind of general dictate, and thus an obscure one, of the things that flow in through the heavens from the Lord. Those which flow in present themselves in the interior rational man and are there as in a cloud, which cloud is from appearances and fallacies concerning the truths and goods of faith. But thought is distinct from conscience, and yet it flows from conscience; for they who have conscience think and speak according to it, and the thought is little else than an unfolding of the things which are of conscience, and thereby the partition of them into ideas and then into words. Hence it is that they who have conscience are kept by the Lord in good thoughts respecting the neighbor, and are withheld from thinking evil; and therefore conscience can have no place except with those who love their neighbor as themselves, and think well concerning the truths of faith. From what has been advanced we may see what the difference is between conscience and thought; and from this we may know what the difference is between perception and thought.

[3] The Lord’s perception was immediately from Jehovah, and thus from the Divine good; but His thought was from intellectual truth and the affection of it, as before said (n. 1904, 1914). The Lord’s Divine perception cannot be apprehended by any idea, not even of angels, and therefore it cannot be described. The perception of the angels (spoken of n. 1354, etc., 1394, 1395) is scarcely anything in comparison with the perception which the Lord had. The Lord’s perception, being Divine, was a perception of all things in the heavens, and therefore also of all things on earth, for such is the order, connection, and influx, that he who is in the perception of the former is also in the perception of the latter.

[4] But after the Lord’s Human Essence had been united to His Divine Essence, and at the same time had become Jehovah, the Lord was then above that which is called perception, because He was above the order that is in the heavens and thence on the earth. It is Jehovah who is the source of order, and hence it may be said that Jehovah is Order itself, for He from Himself governs order; not as is supposed in the universal only, but also in the veriest singulars, for the universal comes from these. To speak of the universal, and to separate from it the singulars, would be nothing else than to speak of a whole in which there are no parts, and therefore to speak of a something in which there is nothing. So that to say that the Lord’s Providence is universal, and is not a Providence of the veriest singulars, is to say what is utterly false, and is what is called an ens rationis [that is, a figment of the imagination]. For to provide and govern in the universal, and not in the veriest singulars, is to provide and govern absolutely nothing. This is true philosophically, and yet wonderful to say, philosophers themselves, even those who soar the highest, apprehend the matter differently, and think differently.

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

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Arcana Coelestia #1914

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1914. My wrong be upon thee; I gave my handmaid into thy bosom. That this signifies unwillingness to take blame upon itself, is evident without explication. In the internal sense there is involved in these words that the Lord perceived this first rational to be such as to lightly esteem intellectual truth, on which account He rebuked it. For the Lord thought from intellectual truth, as before said (n. 1904); and because this truth is above the rational, it could perceive and see the quality of this rational, namely, that it held that truth in low esteem.

[2] That the Lord could perceive and see from the interior man what was the quality of the new rational in Himself, may be seen from the fact that the interior can perceive what takes place in the exterior, or what is the same, that the higher can see what is in the lower; but not the reverse. Moreover they who have conscience can do this and are accustomed to do it, for when anything contrary to the truth of conscience flows into the thought, or into the endeavor of the will, they not only perceive it, but also find fault with it; and it even grieves them to be of such a character. Still more can those do this who have perception, as perception is more interior in the rational. What then could not the Lord do, who had Divine celestial perception, and thought from the affection of intellectual truth, which is above the rational! Therefore He could not but be indignant, knowing that nothing of evil and falsity was from Himself, and that from the affection of truth He took the greatest pains that His rational should be pure. This shows that the Lord did not lightly esteem intellectual truth, but that He perceived the first rational in Himself to be thinking lightly of it.

[3] What it is to think from intellectual truth cannot be explained to the apprehension, and the less so because no one but the Lord ever thought from this affection and from this truth. He who thinks therefrom is above the angelic heaven, for even the angels of the third heaven do not think from intellectual truth, but from the interior of the rational. But so far as the Lord united His Human Essence to His Divine Essence, He thought from the Divine good itself, that is, from Jehovah.

[4] The fathers of the Most Ancient Church who had perception, thought from the interior rational. The fathers of the Ancient Church, who had not perception but conscience, thought from the exterior or natural rational. But all who are without conscience do not think at all from the rational, since they have not the rational, although they appear to have it; but they think from the sensuous and corporeal natural. The reason why they who have no conscience cannot think from the rational, is that they have no rational, as just said. The rational man is he who thinks the good and truth of faith, and by no means he who thinks contrary thereto. They who think evil and falsity are insane in their thought, and therefore the rational can by no means be predicated of them.

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