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Бытие 16

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1 Но Сара, жена Аврамова, не раждала ему. И какъ у ней была служанка Египтянка, именемъ Агарь;

2 то Сара сказала Авраму: вотъ Іегова заключилъ чрево мое, чтобы мнј нс раждать; итакъ войди къ служанкј моей; можетъ быть, я буду имјть дјтей отъ нея. Аврамъ послушался словъ Сары.

3 Такимъ образомъ, по исполненіи десяти лјтъ пребыванія Аврамова въ землј Ханаанской, взяла Сара, жена Аврамова, служанку свою Египтянку Агарь, и дала ее Авраму, мужу своему, въ жену.

4 Онъ вошелъ къ Агари, и она зачала. Когда же она увидјла, что зачала: то стала презирать госпожу свою.

5 Тогда Сара сказала Авраму: въ обидј моей ты виновенъ; я отдала служанку мою въ нјдро твое; а она, увидя, что зачала, смотритъ на меня съ презрјніемъ; Іегова будетъ судить меня съ тобою.

6 Аврамъ сказалъ Сарј: вотъ, служанка твоя въ твоихъ рукахъ, дјлай съ нею, что тебј заблагоразсудится. Итакъ Сара стала смирять ее; а та убјжала отъ нея.

7 И нашелъ ее Ангелъ Іеговы у источника водъ въ пустынј, у источника на дорогј къ Суру,

8 и сказалъ: Агарь, раба Сарина! откуда ты пришла, и куда идешь? Она отвјчала: я бјгу отъ лица Сары, госпожи моей.

9 Но Ангелъ Іеговы сказалъ ей: возвратись къ госпожј своей, и покорись ей.

10 Потомъ сказалъ ей Ангелъ Іеговы: умножая умножу потомство твое, такъ что нельзя и счесть отъ множества.

11 Наконецъ Ангелъ Іеговы сказалъ ей: вотъ ты беременна, и родишь сына и наречешь ему имя Измаилъ; ибо услышалъ Іегова страданіе твое.

12 Онъ будетъ онагръ-человјкъ; руки его на всјхъ, и руки всјхъ на него; жить будетъ онъ предъ лицемъ всјхъ братьевъ своихъ.

13 Тогда она нарекла Іегову, Который говорилъ къ ней, симъ именемъ: Ты Богъ видјнія! Ибо сказала она: даже и здјсъ я видјла въ слјдъ Видящаго меня!

14 Посему источникъ тотъ называется: Беэр-лахай-рои (источникъ Живаго, Видящаго). Онъ находится между Кадесомъ и между Баредомъ.

15 Агарь родила Авраму сына; и нарекъ Аврамъ имя сыну своему, рожденному отъ Агари, Измаилъ.

16 Авраму было восемьдесятъ шесть лјтъ оть рожденія, когда Агарь родила Авраму Измаила.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1936

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1936. 'Return to your mistress' means that the reply indicated the first rational ought not to place trust in itself but in interior truth and the affection for it. This is clear from the meaning of 'mistress' as the affection for interior truth. As for the specific meanings of 'Sarai', 'wife Sarai', and 'mistress Sarai', these cannot be described as no ideas exist to make them intelligible. They are things that lie, as stated already, beyond the understanding even of angels. Here a mere intimation is given of the manner in which the Lord thought regarding the appearances which held the attention of His first rational - namely that no trust ought to be placed in such appearances but in Divine truths themselves, no matter how hard to believe these truths might appear to be to that rational. This is so with all Divine truths; that is, if the rational is consulted regarding those truths they cannot possibly be believed, for they transcend its whole range of understanding. Take for example the truth that no man, spirit, or angel, only the Lord, lives of himself, and that the life a man, spirit, or angel has is but an outward appearance of life with him. To the rational, which judges from illusions, this is repugnant; nevertheless it ought to be believed because it is the truth.

[2] It is a Divine truth that in the Word every expression, which to man seems to be utterly simple and unwrought, possesses an incalculable number of facets, more in fact than the whole of heaven. And the arcana contained there can be displayed by the Lord to angels in unending variety continuing for ever. To the rational this is so hard to believe that it is never willing to give any credence to it. Nevertheless it is the truth.

[3] It is a Divine truth that nobody is ever rewarded in the next life for good deeds if he has set merit by them, and if he has done them for the sake of his own gain, position, and reputation. Nor is anyone ever punished for bad deeds if he has acted with a truly good end in view; for in the next life it is the ends that are regarded, and deeds in the light of those ends. This too the rational is not able to believe, but because this which it does not believe is the truth, no trust should be placed in a rational which does not base its conclusions on internal things but on external.

[4] It is a Divine truth that the one who seeks the least joy in the next life receives the greatest from the Lord, and the one who seeks the greatest has the least; also that within heavenly joy there is never any element of being pre-eminent over another, for insofar as such pre-eminence occurs hell is present; also that within heavenly glory there is not the least trace of worldly glory. These considerations too are repugnant to the rational; but they ought nevertheless to be believed because they are true.

[5] It is also a Divine truth that the more someone believes that none of his wisdom originates in himself the wiser he is, and the more he believes it does originate there, and so attributes sound judgement to himself, the more stupid he is. This too the rational denies, for it supposes that what does not originate in itself is nothing. Countless Divine truths exist such as these few given as examples, which show that no trust should be placed in the rational, since the rational is immersed in illusions and appearances. It therefore rejects truths when these are stripped of illusions and appearances, all the more rejecting them the more that self-love and its desires are present, as well as reasonings, and false assumptions regarding faith. See also the examples presented above in 1911.

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