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Бытие 14

Lernen

   

1 Случилось во дни Амрафела, царя Сеннаарскаго, Аріоха, царя Елласарскаго, Кедорлаомера царя Еламскаго и Ѕидала царя Гоимскаго,

2 что они пошли войною противъ Беры царя Содомскаго, противъ Бирши царя Гоморскаго, Шинава царя Адмы, Шемевера царя Цевоимскаго и противъ царя Белы, которая есть Цоаръ.

3 Всј сіи собрались въ долинј Сиддимъ, гдј нынј море соленое.

4 Двјнадцать лјтъ были они въ порабощеніи у Кедорлаомера, а въ тринадцатомъ году отложились.

5 Итакъ въ четырнадцатомъ году пришелъ Кедорлаомеръ, и цари, которые съ нимъ, и поразили Рефаимовъ въ Аштероѕ-Карнаимј, Зузимовъ въ Гамј, Эмимовъ въ Шаве-Киріаѕаимј,

6 и Хорреевъ въ горј ихъ Сеирј до Эл-Фарана, что при пустынј.

7 Обратясь оттуда, они пришли къ источнику Мишпатъ, который есть Кадесъ, и поразили все поле Амалекитянъ, и также Аморреевъ, живущихъ въ Хацацонъ-Ѕамарј.

8 Тогда вышли царь Содомскій, царь Гоморскій, царь Адмы, царь Цевоимскій и царь Белы, которая есть Цоаръ; и устроились въ долинј Сиддимъ къ сраженію противъ нихъ,

9 противъ Кедорлаомера царя Еламскаго, Ѕидала царя Гоимскаго, Амрафела царя Сеннаарскаго, Аріоха царя Елдасарскаго; четыре царя противъ пяти.

10 Въ долинј же Сиддимъ было много смоляныхъ колодезей. Итакъ цари Содомскій и Гоморскій, обратясь въ бјгство, попадали въ нихъ; а прочіе убјжали въ горы.

11 Победители взяли все богатство Содомское и Гоморское, и весь хлјбъ ихъ, и удалились.

12 И взяли Лота, племянника Аврамова, жившаго въ Содомј, и имущество его, и удалились.

13 И пришелъ одинъ изъ уцјлјвшихъ, и извјстилъ Аврама Еврея, жившаго тогда у дубравы Мамре, Аморреянина, брата Эшколу, и брата Анеру, которые были союзники Аврамовы.

14 Итакъ, когда Аврамъ услышалъ, что сродникъ его взятъ въ плјнъ, то вывелъ опытныхъ въ войнј домочадцевъ своихъ триста осьмнадцать и преслјдовалъ непріятелей до Дана;

15 и раздјлясь, напалъ на нихъ ночью, самъ и отроки его, и поразилъ ихъ, и преслјдовалъ ихъ до Ховы, что по лјвую сторону Дамаска.

16 И возвратилъ все бсгатство, и Лота, сродника своего, и имущество его возвратилъ, также и женщинъ и народъ.

17 Когда онъ возвращался послј пораженія Кедорлаомера и царей бывшихъ съ нимъ, то царь Содомскій вышелъ ему на встрјчу въ долину Шаве, что нынј долина царская.

18 И Мельхиседекъ царь Салимскій вынесъ хлјбъ и вино Онъ былъ священникъ Бога Всевышняго.

19 И бдагословилъ его, и сказалъ: Благословенъ Аврамъ отъ Бога Всевышняго, Владыки небесъ и земли.

20 И благословенъ Богъ Всевышній, Который предалъ враговъ твоихъ въ руки твои. Аврамъ далъ ему десятую часть изъ всего.

21 Тогда царь Содомскій сказалъ Авраму: отдай мнј людей, а имјніе возми себј,

22 Но Аврамъ сказадъ царю Содомскому: подъемлю руку мою къ Іеговј, Богу Всевышнему, Владыкј небесъ и земли.

23 И клянусь, что даже нитки и сапожнаго ремня не возму изъ всего твоего, чтобы ты не сказалъ: я обогатилъ Аврама:

24 кромј того только, что съјли рабы, и кромј доли, принадлежащей людямъ ходившимъ со мною; Анеръ, Эшколъ и Мамре, они пусть возмутъ свою долю.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1738

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1738. And he gave him tithes of all. That this signifies remains derived from victory, is evident from the signification of “tithes” as being remains (spoken of before, n. 576). But what remains are may be seen above (n. 468, 530, 560, 561, 661, 1050), namely, that they are all the states of love and charity, and consequently all the states of innocence and peace, with which a man is gifted. These states are given to man from infancy, but less by degrees as the man advances into adult age. But when a man is being regenerated, he then receives new remains also, besides the former, thus new life. For it is from remains, or by remains, that a man is a man; for without the state of love and charity, and without the state of innocence-which states insinuate themselves into the other states of his life-a man is not a man, but is worse than any wild beast. The remains acquired in the combats of temptations are those which are here meant. These remains are what are signified by the tithes given to Melchizedek by Abram; and they are all the celestial things of love which the Lord procured to Himself by the continual combats and victories by which He was continually being united to His Divine Essence, until His Human Essence in like manner became Love, or the Being of life, that is, Jehovah.

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

Aus Swedenborgs Werken

 

Arcana Coelestia #661

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661. To destroy all flesh wherein is the breath of lives from under the heavens. That this signifies that the whole posterity of the Most Ancient Church would destroy themselves, is evident from what is said above, and from the description of them given before: that they derived by inheritance from their parents in succession such a genius that they more than others were imbued with direful persuasions; and especially for the reason that they immersed the doctrinal things of faith that they possessed in their cupidities. It is otherwise with those who have no doctrinal things of faith, but live entirely in ignorance; these cannot so act, and therefore cannot profane holy things, and thereby close up the way for remains; and consequently they cannot drive away from themselves the angels of the Lord.

[2] Remains, as has been said, are all things of innocence, all things of charity, all things of mercy, and all things of the truth of faith, which from his infancy a man has had from the Lord, and has learned. Each and all of these things are treasured up; and if a man had them not, there could be nothing of innocence, of charity, and of mercy, and therefore nothing of good and truth in his thought and actions, so that he would be worse than the savage wild beasts. And it would be the same if he had had the remains of such things and had closed up the way by foul cupidities and direful persuasions of falsity, so that they could not operate. Such were the antediluvians who destroyed themselves, and who are meant by “all flesh wherein is the breath of lives, under the heavens.”

[3] “Flesh” as before shown, signifies every man in general, and the corporeal man in particular. The “breath of lives” signifies all life in general, but properly the life of those who have been regenerated, consequently in the present case the last posterity of the Most Ancient Church. Although there was no life of faith remaining among them, yet as they derived from their parents something of seed therefrom which they stifled, it is here called the “breath of lives” or (as in Genesis 7:22) “in whose nostrils was the breathing of the breath of lives.” “Flesh under the heavens” signifies what is merely corporeal; the “heavens” are the things of the understanding that are of truth and the things of the will that are of good, on the separation of which from the corporeal a man can no longer live. What sustains man is his conjunction with heaven, that is, through heaven with the Lord.

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