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Genesis 21

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1 And Jehovah visited Sarah, as He had said; and Jehovah did to Sarah as He had spoken.

2 And Sarah conceived and gave·​·birth·​·to a son for Abraham for his old·​·age, at the appointed·​·time, of which God had spoken with him.

3 And Abraham called the name of his son who was born to him, to whom Sarah gave·​·birth for him, Isaac.

4 And Abraham circumcised Isaac his son, a son of eight days, as God had commanded him.

5 And Abraham was a son of a hundred years when Isaac his son was·​·born to him.

6 And Sarah said, God has made laughter for me, everyone that hears will laugh with me.

7 And she said, Who would have stated to Abraham, Sarah shall nurse sons? For I have given·​·birth to a son for his old·​·age.

8 And the child was growing·​·up, and was weaned; and Abraham made a great feast, on the day when Isaac was weaned.

9 And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking*.

10 And she said to Abraham, Drive·​·out this maidservant and her son; for the son of this maidservant shall not possess with my son, with Isaac.

11 And the word was· exceedingly ·evil in the eyes of Abraham, on account of his son.

12 And God said to Abraham, Let it not be·​·evil in thine eyes on·​·account·​·of the lad, and on·​·account·​·of thy maidservant; all that Sarah says to thee, hearken to her voice, for in Isaac shall thy seed be called.

13 And also the son of the maidservant I will set for a nation, because he is thy seed.

14 And Abraham rose·​·early in the morning, and took bread, and a bottle of water, and gave them to Hagar, and set them on her shoulder, and the child, and sent· her ·away; and she went and strayed in the wilderness of Beer-sheba.

15 And the water was·​·all·​·gone from the bottle, and she cast the child under one of the shrubs.

16 And she went and sat by herself, withdrawing herself a distance of about a bowshot from his presence; for she said, Let me not see the death of the child; and she sat away from his presence; and she lifted up her voice, and wept.

17 And God heard the voice of the lad, and the angel of God called to Hagar out·​·of the heavens, and said to her, What ails thee, Hagar? Fear not, for God has heard the voice of the lad, where he is.

18 Arise, lift the lad, and make· thy hand ·firm with him, for I will set him for a great nation.

19 And God opened her eyes, and she saw a well of water, and she went and filled the bottle with water, and gave· the lad ·drink.

20 And God was with the lad, and he was growing·​·up, and he dwelt in the wilderness, and became a shooter of the bow.

21 And he dwelt in the wilderness of Paran; and his mother took for him a wife from the land of Egypt.

22 And it was at that time, that Abimelech and Phichol the commander of his army said to Abraham, saying, God is with thee in all that thou art doing.

23 And now promise to me here by God, that thou wilt not do·​·falsely to me, nor to my son, nor to my grandson; according·​·to the mercy that I have done with thee, thou shalt do with·​·me, and with the land in which thou hast sojourned.

24 And Abraham said, I will promise.

25 And Abraham reproved Abimelech, on account of the well of waters which Abimelech’s servants had taken·​·by·​·robbery.

26 And Abimelech said, I know not who has done this thing, and even thou didst not tell me, and even I did not hear of it, until today.

27 And Abraham took flock and herd, and gave to Abimelech, and the two of them cut a covenant.

28 And Abraham stood seven ewe-lambs of the flock by·​·themselves.

29 And Abimelech said to Abraham, What are these seven ewe-lambs, these which thou hast stood by themselves?

30 And he said, For these seven ewe-lambs thou shalt take from my hand, so·​·that it may be a testimony for me that I have dug this well.

31 Therefore he called that place Beer-sheba*, for there the two of them promised.

32 And they cut a covenant in Beer-sheba; and Abimelech arose, and Phichol the commander of his army, and they returned to the land of the Philistines.

33 And he planted a grove in Beer-sheba, and called there on the name of Jehovah, the God of eternity.

34 And Abraham sojourned in the land of the Philistines many days.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia #2819

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2819. As regards the Lord's temptations in general, some were more external, others more internal. The more internal they were, the more severe they were. His inmost temptations are described in Matthew 26:37-39, 42, 44; 27:46; Mark 14:33-36; 15:34; Luke 22:42-44. But see what has been stated already regarding the Lord's temptations, namely the following:

The Lord first of all fought from goods and truths which were appearances of goods and truths, 1661.

Out of Divine love towards the whole human race He fought against the evils of self-love and of love of the world, 1690, 1691 (end), 1789, 1812, 1813, 1820.

He alone has fought out of Divine love, 1812, 1813.

All the hells fought against the Lord's love, which was the salvation of the whole human race, 1820.

The Lord suffered the severest temptations of all, 1663, 1668, 1787.

By means of temptations and victories the Lord by His own power became righteousness, 1813, 2025.

The Lord effected the union of the Human Essence to the Divine Essence by means of temptations and victories, 1737, 1813, 1921, 2025, 2026.

See also what has been stated already about temptations in general, in 59, 63, 227, 847.

Temptation is a power-struggle over whether good or evil, truth or falsity, is to prevail, 1923.

Temptations involve feelings of anger, and many other emotions, 1917.

Temptations are celestial, spiritual, or natural, 847.

In temptations evil genii and spirits attack the things that belong to a person's love, and so the things that constitute his life, 847, 1820.

What temptations accomplish, 1692, 1717, 1740.

The purpose of temptation therefore is that bodily things may be subdued, 857.

Evils and falsities with a person who is being regenerated are subdued by means of temptations, not done away with, 868.

Truth goes into battle first, 1685.

A person fights from the goods and truths which he has acquired by means of cognitions even when they are not in themselves goods and truths, 1661.

Spirits and evil genii activate the falsities and evils within man, and this leads to temptations, 741, 751, 761.

In temptations a person assumes that the Lord is absent, when in fact He is at such times more present, 840.

A person cannot by any means endure by himself the conflicts brought about by temptations, for they are conflicts against every hell, 1692 (end).

The Lord alone fights in man, 1661, 1692.

By means of temptations evil genii and spirits are deprived of their power to do evil and to inspire falsity within man, 1695, 1717.

Temptations take place with those who have conscience, and are more intense with those who have perception, 1668.

Temptations take place rarely at the present day; instead occasions of anxiety occur, which are something different and have a different origin, 762.

Persons who are dead spiritually are not able to suffer the conflicts brought about by temptations, 270.

All temptations bring with them despair over the end in view, 1787, 1820.

After temptations fluctuation occurs, 848, 857.

By means of temptations the good learn that [left to themselves] they are nothing but evil, and that all things are subject to mercy, 2334.

By means of temptations goods become joined more closely to truths, 272.

People are not saved by virtue of enduring temptations if they go under, or if they imagine that they have acquired merit through them, 273.

Every temptation involves freedom, greater freedom than outside of temptations, 1937.

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

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Arcana Coelestia #868

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868. 'Until the waters dried up from over the earth' means the apparent dispersal of falsities. This is clear from a person's state when he is being regenerated. Nowadays everyone imagines that evils and falsities with a person are totally dispersed and done away with when he is being regenerated, so that when he has been regenerated no evil or falsity is left, and he is therefore clean and righteous, like someone washed and made clean with water. But this is completely false. Not a single evil nor a single falsity is ever dispersed so as to be done away with. Instead everything fixed in him by heredity since infancy and everything he has acquired through his own actions remains. As a consequence, even though he has been regenerated a person is still nothing but evil and falsity, as is forcibly demonstrated to souls after death. From this it also becomes quite clear that no one has any good or any truth at all unless it derives from the Lord, and that all a person's evil and falsity derive from the proprium, and that man, a spirit too, and even an angel, if left in the smallest degree to himself, of himself rushes headlong towards hell. This also is why in the Word it is said that heaven is not pure. 1 This the angels acknowledge, and anyone who does not do so cannot be among them. It is the Lord's mercy alone which gives them freedom, indeed it raises them up from hell, and withholds them from it and from rushing back there if left to themselves. The fact that they are withheld by the Lord to prevent them rushing into hell, angels perceive clearly, as also do good spirits to a limited extent. Evil spirits however, like men, do not believe this, even though they have been shown it many times, as in the Lord's Divine mercy will be described from experience further on.

[2] Man's state therefore being such that no evil or falsity can possibly be so dispersed as to be done away with, because the life which is his own consists in evil and falsity, the Lord in His Divine mercy so subdues a person's evils and falsities by means of temptations while He is regenerating him that they do seem to be dead. They are not dead however, only subdued so that they are unable to fight against the goods and truths that have been derived from the Lord. At that time by means of temptations the Lord also gives him a new ability to receive goods and truths. He does so by granting him ideas of and affections for good and truth towards which evils and falsities can be turned, and by instilling into his general concepts of things - dealt with already - the details and the finer points to such details, which have been stored away in the individual and of which he knows nothing at all, since they are interior to the sphere of his comprehension and perception. The nature of these things is such that they are able to serve as receptacles or vessels, so that charity can be instilled in them by the Lord, and innocence in charity. Through the remarkable combination of these things with a man, spirit, or angel, a kind of rainbow can be represented, and this is why the rainbow became a sign of the covenant, see Chapter 9:12-16, to be dealt with, in the Lord's Divine mercy, when those verses are explained. When a person has been so formed he is said to be regenerated. All his evils and falsities still remain, as also do all his truths and goods that have been preserved. In the case of an evil person, all his evils and falsities, exactly as these existed with him during his lifetime, reappear in the next life and are converted into delusions and hellish punishments. But in the case of a good person, all his states of good and truth, such as those of friendship, charity, and innocence, together with their joys and delights - now increased and multiplied immensely - are recalled in the next life. These are the things meant by 'the waters drying up', namely the apparent dispersal of falsities.

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