Die Bibel

 

Genesis 16

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1 Abromo žmona Saraja ne turėjo vaikų. Ji turėjo tarnaitę egiptietę, vardu Hagara.

2 Saraja tarė Abromui: “Viešpats nedavė man vaikų gimdyti. Prašau, įeik pas mano tarnaitę, galbūt per ją aš turėsiu vaikų”. Abromas paklausė Sarajos.

3 Abromui išgyvenus dešimt metų Kanaano šalyje, Saraja, Abromo žmona, savo tarnaitę egiptietę Hagarą davė savo vyrui Abromui už žmoną.

4 Jis įėjo pas Hagarą, ir ji pastojo. Hagara pastojusi su panieka ėmė žiūrėti į savo valdovę.

5 Tada Saraja tarė Abromui: “Širdgėla, kurią turiu, tegula ant tavęs! Aš pati daviau savo tarnaitę tau į glėbį, tačiau ji, pasijutusi nėščia, su panieka ėmė žiūrėti į mane. Viešpats tebūna teisėjas tarp manęs ir tavęs”.

6 Abromas tarė Sarajai: “Tavo tarnaitė yra tavo rankose. Elkis su ja, kaip tau patinka”. Kai Saraja ėmė ją spausti, ta pabėgo.

7 Viešpaties angelas, radęs ją prie vandens šaltinio dykumoje, prie kelio į Šūrą,

8 tarė: “Hagara, Sarajos tarnaite, iš kur atėjai ir kur eini?” Ji atsakė: “Bėgu nuo savo valdovės Sarajos”.

9 Viešpaties angelas jai tarė: “Sugrįžk pas savo valdovę ir nusižemink prieš ją.

10 Aš taip padauginsiu tavo palikuonis, kad jų net suskaičiuoti nebus galima.

11 Štai tu esi nėščia ir pagimdysi sūnų. Tu jį pavadinsi Izmaeliu, nes Viešpats išgirdo apie tavo priespaudą.

12 Tavo sūnus gyvens kaip laukinis asilas: jis bus prieš visus ir visi prieš jį, jis gyvens šalia savo brolių”.

13 Ir Viešpatį, kuris su ja kalbėjo, Hagara pavadino: “Tu esi Dievas, kuris mane matai”. Nes ji sakė: “Aš tikrai mačiau Dievą, kuris mato mane”.

14 Todėl tą šulinį pavadino Lahai oiju. Jis yra tarp Kadešo ir Beredo.

15 Hagara pagimdė Abromui sūnų. Abromas pavadino jį vardu Izmaelis.

16 Abromui buvo aštuoniasdešimt šešeri metai, kai Hagara pagimdė jam sūnų.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #4516

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4516. Ye have troubled me, to make me to stink to the inhabitant of the land. That this signifies that they who were of the Ancient Church would abhor them, is evident from the signification of “troubling me, to make me to stink,” as being to cause them to feel abhorrence; and from the signification of “the inhabitant of the land,” as here being those who were of the Ancient Church, for by the “land” is signified the church (see n. 566, 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447), thus by the “inhabitant of the land,” those who were of the church, here of the Ancient Church, because this still remained among some nations in the land of Canaan. The representative of a church was not instituted among the people sprung from Jacob until after this Ancient Church had altogether perished, which is also signified by the fact that the descendants of Jacob were not admitted into the land of Canaan until the iniquity of the inhabitants of the land had been consummated, as is said in Genesis 15:16; for no new church is set up until the former one has been vastated.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #1733

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1733. Possessor of the heavens and the earth. This signifies the conjunction of the internal man or Jehovah with the interior and the exterior man, as appears from the signification of “heaven and earth.” That which is interior in man is called “heaven;” and that which is exterior is called “earth.” The reason why “heaven” signifies that which is interior in man, is that a man as to his interiors is an image of heaven, and so is a kind of little heaven. Primarily the Lord’s interior man is heaven, because the Lord is the all in all of heaven, and thus is heaven itself. It follows from this that the exterior man is called the earth. For the same reason also, by the “new heavens” and the “new earth,” spoken of in the Prophets and in Revelation, nothing else is meant than the Lord’s kingdom, and everyone who is a kingdom of the Lord, or in whom the Lord’s kingdom is. That “heaven and earth” signify these things may be seen, as to “heaven,” n. 82, 911; and as to “earth,” n. 82, 620, 636, 913.

[2] That here “God Most High, Possessor of the heavens and earth,” signifies the conjunction in the Lord of the internal man with the interior and exterior man, may be seen from the fact that as to His internal man the Lord was Jehovah Himself; and because the internal man or Jehovah led and instructed the external, as a father his son, therefore relatively to Jehovah He is called, as to the external man, the “Son of God;” but relatively to the mother, He is called the “Son of Man.” The Lord’s internal man, which is Jehovah Himself, is what is here called “God Most High;” and before plenary conjunction or union was effected, it is called “Possessor of the heavens and earth,” that is, Possessor of all things which are in the interior and the exterior man; for these, as before said, are here meant by “the heavens and the earth.”

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