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1 아브라함 때에 첫 흉년이 들었더니 그 땅에 또 흉년이 들매 이삭이 그랄로 가서 블레셋 왕 아비멜렉에게 이르렀더니

2 여호와께서 이삭에게 나타나 가라사대 애굽으로 내려가지 말고 내가 네게 지시하는 땅에 거하라

3 이 땅에 유하면 내가 너와 함께 있어 네게 주고 내가 이 모든 땅을 너와 네 자손에게 주리라 내가 네 아비 아브라함에게 맹세한 것을 이루어

4 네 자손을 하늘의 별과 같이 번성케 하며 이 모든 땅을 네 자손에게 주리니 네 자손을 인하여 천하 만민이 복을 받으리라

5 이는 아브라함이 내 말을 순종하고 내 명령과, 내 계명과, 내 율례와, 내 법도를 지켰음이니라 하시니라

6 이삭이 그랄에 거하였더니

7 그 곳 사람들이 그 아내를 물으매 그가 말하기를 그는 나의 누이라 하였으니 리브가는 보기에 아리따우므로 그 곳 백성이 리브가로 인하여 자기를 죽일까 하여 그는 나의 아내라 하기를 두려워 함이었더라

8 이삭이 거기 오래 거하였더니 이삭이 그 아내 리브가를 껴안은 것을 블레셋 왕 아비멜렉이 창으로 내다본지라

9 이에 아비멜렉이 이삭을 불러 이르되 `그가 정녕 네 아내여늘 어찌 네 누이라 하였느냐 ?' 이삭이 그에게 대답하되 `내 생각에 그를 인하여 내가 죽게 될까 두려워하였음이로라'

10 아비멜렉이 가로되 `네가 어찌 우리에게 이렇게 행하였느냐 ? 백성 중 하나가 네 아내와 동침하기 쉬웠을뻔 하였은즉 네가 죄를 우리에게 입혔으리라'

11 아비멜렉이 이에 모든 백성에게 명하여 가로되 `이 사람이나 그 아내에게 범하는 자는 죽이리라' 하였더라

12 이삭이 그 땅에서 농사하여 그 해에 백배나 얻었고 여호와께서 복을 주시므로

13 그 사람이 창대하고 왕성하여 마침내 거부가 되어

14 양과 소가 떼를 이루고 노복이 심히 많으므로 블레셋 사람이 그를 시기하여

15 그 아비 아브라함 때에 그 아비의 종들이 판 모든 우물을 막고 흙으로 메웠더라

16 아비멜렉이 이삭에게 이르되 `네가 우리보다 크게 강성한즉 우리를 떠나가라'

17 이삭이 그곳을 떠나 그랄 골짜기에 장막을 치고 거기 우거하며

18 그 아비 아브라함 때에 팠던 우물들을 다시 팠으니 이는 아브라함 죽은 후에 블레셋 사람이 그 우물들을 메웠음이라 이삭이 그 우물들의 이름을 그 아비의 부르던 이름으로 불렀더라

19 이삭의 종들이 골짜기에 파서 샘 근원을 얻었더니

20 그랄 목자들이 이삭의 목자와 다투어 가로되 `이 물은 우리의 것이라' 하매 이삭이 그 다툼을 인하여 그 우물 이름을 에섹이라 하였으며

21 또 다른 우물을 팠더니 그들이 또 다투는고로 그 이름을 싯나라 하였으며

22 이삭이 거기서 옮겨 다른 우물을 팠더니 그들이 다투지 아니하였으므로 그 이름을 르호봇이라 하여 가로되 `이제는 여호와께서 우리의 장소를 넓게 하셨으니 이 땅에서 우리가 번성하리로다' 하였더라

23 이삭이 거기서부터 브엘세바로 올라갔더니

24 그 밤에 여호와께서 그에게 나타나 가라사대 나는 네 아비 아브라함의 하나님이니 두려워 말라! 내 종 아브라함을 위하여 내가 너와 함께 있어 네게 복을 주어 네 자손으로 번성케 하리라 하신지라

25 이삭이 그 곳에 단을 쌓아 여호와의 이름을 부르고 거기 장막을 쳤더니 그 종들이 거기서도 우물을 팠더라

26 아비멜렉이 그 친구 아훗삿과 군대장관 비골로 더불어 그랄에서부터 이삭에게로 온지라

27 이삭이 그들에게 이르되 `너희가 나를 미워하여 나로 너희를 떠나가게 하였거늘 어찌하여 내게 왔느냐 ?'

28 그들이 가로되 `여호와께서 너와 함께 계심을 우리가 분명히 보았으므로 우리의 사이 곧 우리와 너의 사이에 맹세를 세워 너와 계약을 맺으리라 말하였노라

29 너는 우리를 해하지 말라 이는 우리가 너를 범하지 아니하고 선한 일만 네게 행하며 너로 평안히 가게 하였음이니라 이제 너는 여호와께 복을 받은 자니라 !'

30 이삭이 그들을 위하여 잔치를 베풀매 그들이 먹고 마시고

31 아침에 일찌기 일어나 서로 맹세한 후에 이삭이 그들을 보내매 그들이 평안히 갔더라

32 그 날에 이삭의 종들이 자기들의 판 우물에 대하여 이삭에게 와서 고하여 가로되 `우리가 물을 얻었나이다' 하매

33 그가 그 이름을 세바라 한지라 그러므로 그 성읍 이름이 오늘까지 브엘세바더라

34 에서가 사십세에 헷 족속 브에리의 딸 유딧과, 헷 족속 엘론의 딸 바스맛을 아내로 취하였더니

35 그들이 이삭과 리브가의 마음의 근심이 되었더라

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3438

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3438. And Jehovah appeared to him in that night, and said. That this signifies the Lord’s perception concerning that obscurity, is evident from the signification of “Jehovah appearing and saying,” when predicated of the Lord, as being to perceive from the Divine (that by “Jehovah appearing to him” is signified from the Divine, may be seen above, n. 3367; and that “saying” denotes perceiving, n. 2862, 3395); for Jehovah was in Him; thus so long as the human was not yet glorified, the appearing of Jehovah was Divine perception, or perception from the Divine; and therefore by “Jehovah appearing to him and saying” this is signified; and from the signification of “night,” as being a state of shade or obscurity (n. 1712). By this obscurity is signified the literal sense of the Word, for relatively to the internal sense this is as shade to light.

[2] A few words shall be said in order that it may be further known how the case is with the literal sense of the Word. Relatively to the literal sense, the internal sense is like the interior or celestial and spiritual things of a man relatively to his exterior or natural and bodily things, his interiors being in the light of heaven, and his exteriors in the light of the world. What the difference is between the light of heaven and the light of the world, consequently between what is of the light of heaven and what is of the light of the world, may be seen above (n. 1521-1533, 1619-1632, 1783, 1880, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3341, 3413), namely, that it is like the difference between the light of day and the shade of night.

Man, being in this shade, and not being willing to know that in truth from the Lord there is light, cannot believe otherwise than that his shade is light, and also on the other hand that the light is shade; for he is like a bird of night, which as it flies in the shade of night thinks that it is in the light but when in the light of day, that it is in the shade. For with such a person the internal eye (that is, the understanding), by which man sees interiorly, has been formed no differently than this, because he has not formed it differently; for he opens it when he looks downward, that is, to worldly and bodily things, and shuts it when he should look upward, that is, to spiritual and heavenly things. With such persons the case is the same in respect to the Word-that which appears in its literal sense they believe to be of light; but that which appears in the internal sense they believe to be of shade (for the Word appears to everyone in accordance with his quality); the fact being that relatively to its literal sense the internal sense of the Word is as the light of heaven to the light of the world (n. 3086, 3108); that is, as the light of day to the light of night.

[3] In the internal sense there are singulars, myriads of which together make one particular that is presented in the literal sense; or what is the same, in the internal sense there are particulars, myriads of which together make in the literal sense one general; and it is this general that is seen by man, but not the particulars which are in it and which constitute it. Nevertheless the order of the particulars in the general is apparent to man, but in accordance with his quality; and this order is the holiness that affects him.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #2776

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2776. And offer him there for a burnt-offering. That this signifies that He should sanctify Himself to the Divine, is evident from the representation of a burnt-offering among the Hebrew nation and in the Jewish church, as being the most holy thing of their worship. There were burnt-offerings and there were sacrifices, and what these represented may be seen above (n. 922, 923, 1823, 2180). Their sanctifications were made by means of them, and hence it is that by “offering up for a burnt-offering” is here signified to be sanctified to the Divine, for the Lord Himself sanctified Himself to the Divine, that is, united His Human to His Divine by the combats and victories of temptations (see n. 1663, 1690, 1691 at the end, 1692, 1737, 1787, 1812, 1813, 1820).

[2] It is a common belief at this day that the burnt-offerings and sacrifices signified the Lord’s passion, and that by this the Lord made expiation for the iniquities of all; indeed, that He took them upon Himself, and thus bore them; and that those who believe are in this manner justified and saved, provided they think, even though it were in the last hour before death, that the Lord suffered for them, no matter how they may have lived during the whole course of their life.

But the case is not really so: the passion of the cross was the extremity of the Lord’s temptation, by which He fully united His Human to His Divine and His Divine to His Human, and thus glorified Himself. This very union is the means by which those who have the faith in Him which is the faith of charity, can be saved. For the supreme Divine Itself could no longer reach to the human race, which had removed itself so far from the celestial things of love and the spiritual things of faith, that men no longer even acknowledged them, and still less perceived them. In order therefore that the supreme Divine might be able to come down to man in such a state, the Lord came into the world and united His Human to the Divine in Himself; which union could not be effected otherwise than by the most grievous combats of temptations and by victories, and at length by the last, which was that of the cross.

[3] Hence it is that the Lord can from His Divine Human illumine minds, even those far removed from the celestial things of love, provided they are in the faith of charity. For the Lord in the other life appears to the celestial angels as a Sun, and to the spiritual as a Moon (n. 1053, 1521, 1529, 1530, 2441, 2495), whence comes all the light of heaven. This light of heaven is of such a nature that when it illumines the sight of spirits and angels, it also illumines their understanding at the same time.

This is inherent in that light, so that in heaven so much as anyone has of external light, so much has he of internal light, that is, so much of understanding; which shows wherein the light of heaven differs from the light of the world. It is the Lord’s Divine Human which illuminates both the sight and the understanding of the spiritual; which would not take place if the Lord had not united His Human Essence to His Divine Essence; and if He had not united them, man in the world would no longer have had any capacity of understanding and perceiving what is good and true, nor indeed would a spiritual angel in heaven have had any; so that they would have had nothing of blessedness and happiness, consequently nothing of salvation. From this we can see that the human race could not have been saved unless the Lord had assumed the Human and glorified it.

[4] Hence then anyone may infer what truth there is in the idea that men are saved if they only think from a kind of interior emotion that the Lord suffered for them, and took away their sins, however they may have lived; whereas the light of heaven from the Lord’s Divine Human cannot reach to any but those who live in the good of faith, that is, in charity; or what is the same, those who have conscience. The very plane into which that light can operate, or the receptacle of that light, is the good of faith, or charity, and thus conscience. (That the spiritual have salvation from the Lord’s Divine Human, may be seen above, n. 1043, 2661, 2716, 2718)

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