Die Bibel

 

Genesis 24

Lernen

   

1 At si Abraham ay matanda na, at lipas na sa panahon: at pinagpala ng Panginoon si Abraham sa lahat ng mga bagay.

2 At sinabi ni Abraham sa kaniyang alilang katiwala, sa pinakamatanda sa kaniyang bahay na namamahala ng lahat niyang tinatangkilik: Ipinamamanhik ko sa iyo na ilagay mo ang iyong kamay sa ilalim ng aking hita:

3 At ikaw ay aking pasusumpain, alangalang sa Panginoon sa Dios ng langit at Dios ng lupa, na hindi mo papag-aasawahin ang aking anak sa mga anak ng mga Cananeo na siyang aking pinakikitahanan:

4 Kundi ikaw ay paroroon sa aking lupain, at sa aking kamaganakan, at papag-aasawahin mo roon ang aking anak na si Isaac.

5 At sinabi sa kaniya ng lingkod, Sakaling hindi iibigin ng babae na sumama sa akin sa lupaing ito: dapat ko bang ibalik ang anak mo sa lupaing pinanggalingan mo?

6 At sinabi sa kaniya ni Abraham, Ingatan mong huwag ibalik doon ang aking anak.

7 Ang Panginoon, ang Dios ng langit, na kumuha sa akin sa bahay ng aking ama, at sa lupaing aking tinubuan, at sa akin ay nagsalita, at sa akin ay sumumpa, na nagsasabi, Sa iyong binhi, ibibigay ko ang lupaing ito: ay magsusugo siya ng kaniyang anghel sa unahan mo, at papag-aasawahin mo roon ang aking anak.

8 At kung ang babae ay ayaw sumama sa iyo, ay maliligtas ka rito sa aking sumpa; huwag mo lamang pabalikin ang aking anak doon.

9 At inilagay ng alilang katiwala ang kaniyang kamay sa ilalim ng hita ni Abraham na kaniyang panginoon, at sumumpa sa kaniya tungkol sa bagay na ito.

10 At kumuha ang alilang katiwala ng sangpung kamelyo sa mga kamelyo ng kaniyang panginoon, at yumaon; na dala ang pinakamabuti sa lahat ng pag-aari ng kaniyang panginoon: at tumindig at napasa Mesopotamia, sa bayan ni Nachor.

11 At kaniyang pinaluhod ang mga kamelyo sa labas ng bayan, sa tabi ng balon ng tubig, ng dakong palubog na ang araw, na kapanahunan nang paglabas ng mga babae upang umigib ng tubig.

12 At sinabi, Oh Panginoon, Dios ng aking panginoong si Abraham, ipinamamanhik ko sa iyong pagkalooban mo ako ng mabuting kapalaran ngayon, at ikaw ay magmagandang loob sa aking panginoong kay Abraham.

13 Narito, ako'y nakatayo sa tabi ng bukal ng tubig: at ang mga anak na babae ng mga tao sa bayan, ay nagsilabas upang umigib ng tubig:

14 At mangyari nga na ang dalagang aking pagsabihan, Ibaba mo, isinasamo ko sa iyo, ang iyong banga upang ako'y uminom; at siya'y magsabi, Uminom ka, at paiinumin ko pati ng iyong mga kamelyo: maging siyang iyong itinalaga sa iyong lingkod na kay Isaac: at sa ganito ay malalaman kong nagmagandang loob ka sa aking panginoon.

15 At nangyari, na bago natapos ang pananalita niya, ay narito si Rebeca na ipinanganak kay Bethuel, na anak ni Milca, na asawa ni Nachor na kapatid ni Abraham na lumalabas na pasan ang kaniyang banga sa kaniyang balikat.

16 At ang babae ay may magandang anyo, dalaga, na hindi pa nasisipingan ng lalake: at lumusong sa bukal, at pinuno ang kaniyang banga, at umahon.

17 At tumakbong sinalubong siya ng alilang katiwala na sinabi, Makikiinom ako ng kaunting tubig sa iyong banga.

18 At sinabi niya, Uminom ka, panginoon ko: at nagmadaling ibinaba ang banga sa kaniyang kamay, at pinainom siya.

19 At pagkatapos na kaniyang mapainom, ay sinabi, Iyiigib ko naman ang iyong mga kamelyo, hanggang sa makainom na lahat.

20 At ibinuhos na dalidali ang kaniyang banga sa inuman, at tumakbong muli sa balon upang umigib at iniigib ang lahat niyang kamelyo.

21 At siya'y tinitigan ng lalake; na hindi umiimik, upang maalaman kung pinagpala ng Panginoon ang kaniyang paglalakbay o hindi.

22 At nangyari, nang makainom ang mga kamelyo, na kumuha ang lalake ng isang singsing na ginto, na may kalahating siklo sa timbang, at dalawang pulsera upang ilagay sa kaniyang mga kamay, na may timbang na sangpung siklong ginto;

23 At sinabi, Kaninong anak ka? sabihin mo sa akin, ipinamamanhik ko sa iyo. May lugar ba sa bahay ng iyong ama na aming matutuluyan?

24 At sinabi niya sa kaniya, Anak ako ni Bethuel, na anak ni Milca, na ipinanganak niya kay Nahor.

25 Sinabi rin niya sa kaniya, Mayroon din naman kaming saganang dayami at pagkain sa hayop, at dakong matutuluyan.

26 At lumuhod ang lalake at sumamba sa Panginoon.

27 At siya'y nagsabi, Purihin ang Panginoon, ang Dios ng aking panginoong si Abraham, na hindi inilayo ang kaniyang habag at ang kaniyang pagtatapat, sa aking panginoon: tungkol sa akin, ay pinatnugutan ako ng Panginoon sa daan hanggang sa bahay ng mga kapatid ng aking panginoon.

28 At tumakbo ang dalaga at isinaysay sa sangbahayan ng kaniyang ina ang ayon sa mga salitang ito.

29 At mayroon si Rebeca na isang kapatid na nagngangalang Laban: at tinakbo ni Laban ang lalake sa labas, sa bukal.

30 At nangyari, pagkakita ng singsing, at ng mga pulsera sa mga kamay ng kaniyang kapatid, at pagkarinig ng mga salita ni Rebeca na kaniyang kapatid, na sinasabi, Gayon sinalita sa akin ng lalake; na naparoon siya sa lalake; at narito, ito'y nakatayo sa siping ng mga kamelyo, sa bukal.

31 At sinabi niya, Pumasok ka, pinagpala ng Panginoon; bakit ka nakatayo sa labas? sapagka't inihanda ko ang bahay, at ang dako ng mga kamelyo.

32 At pumasok ang lalake sa bahay, at kinalagan ang mga kamelyo; at binigyan ni Laban ng dayami at pagkain ang mga kamelyo, at ng tubig upang ipaghugas ng kaniyang mga paa, at ng mga paa ng mga taong kasama niya.

33 At siya'y hinainan nila ng pagkain: datapuwa't kaniyang sinabi, Hindi ako kakain hanggang hindi ko nasasabi ang aking sadya. At sinabi ni Laban, Magsalita ka.

34 At kaniyang sinabi, Alilang katiwala ako ni Abraham.

35 At pinagpalang mainam ng Panginoon ang aking panginoon; at siya'y naging dakila: at siya'y binigyan ng kawan at bakahan, at ng pilak at ng ginto, at ng mga aliping lalake, at babae, at ng mga kamelyo, at ng mga asno.

36 At si Sara na asawa ng aking panginoon, ay nagkaanak ng lalake sa aking panginoon, nang siya'y matanda na: at siyang pinagbigyan ni Abraham ng kaniyang lahat na inaari.

37 At pinapanumpa ako ng aking panginoon, na sinasabi, Huwag mong papag-aasawahin ang aking anak sa mga anak na babae ng mga Cananeo na siyang lupaing aking tinatahanan:

38 Kundi paroroon ka sa bahay ng aking ama at sa aking kamaganakan, at papag-aasawahin mo roon ang aking anak.

39 At sinabi ko sa aking panginoon, Sakaling hindi iibigin ng babaing sumama sa akin.

40 At kaniyang sinabi sa akin, Ang Panginoon na sa harap niya'y lumalakad ako, ay susuguin niyang kasama mo ang kaniyang anghel, at kaniyang pagpapalain ang iyong lakad, at papag-aasawahin mo ang aking anak sa aking kamaganakan, at sa angkan ng aking ama:

41 Kung magkagayo'y makakakawala ka sa aking sumpa, pagka ikaw ay dumating sa aking kamaganakan; at kung hindi nila ibigay sa iyo, ay makakakawala ka sa aking sumpa.

42 At dumating ako ng araw na ito, sa bukal, at aking sinabi, Oh Panginoon, na Dios ng aking panginoong si Abraham, kung ngayo'y pinagpapala mo ang aking lakad na nilalakad ko:

43 Narito, nakatayo ako sa tabi ng bukal ng tubig; at mangyari, na ang dalagang lumabas na umigib na aking pagsasabihan, Makikiinom ako sa iyo ng kaunting tubig sa iyong banga;

44 At siya'y magsasabi sa akin, Uminom ka, at iyigib ko pati ng iyong mga kamelyo: ay siyang maging babaing itinalaga ng Panginoon sa anak ng aking panginoon.

45 At bago ko nasalita sa sarili, narito si Rebeca, na lumalabas na pasan ang kaniyang banga sa kaniyang balikat; at lumusong sa bukal at umigib: at aking sinabi sa kaniya, Makikiinom ako sa iyo.

46 At dalidali niyang ibinaba ang kaniyang banga sa kaniyang balikat, at nagsabi, Uminom ka, at paiinumin ko pati ng iyong mga kamelyo: sa gayo'y uminom ako, at pinainom niya pati ng mga kamelyo,

47 At siya'y aking tinanong, at aking sinabi, Kaninong anak ka? at kaniyang sinabi, Anak ako ni Bethuel, na anak ni Nachor, na ipinanganak sa kaniya ni Milca: at inilagay ko ang hikaw sa kaniyang ilong, at ang mga pulsera sa kaniyang mga kamay.

48 At aking iniyukod ang aking ulo, at sumamba ako sa Panginoon at pumuri sa Panginoon, na Dios ng aking panginoong si Abraham, na pumatnubay sa akin sa daang matuwid upang kunin ang anak ng kapatid ng aking panginoon, para sa kaniyang anak.

49 At ngayon, kung inyong mamagandahing loob at mamatapatin sa aking panginoon ay sabihin ninyo sa akin: at kung hindi, ay sabihin din ninyo sa akin; upang pumihit ako sa kanan o sa kaliwa.

50 Nang magkagayo'y sumagot si Laban at si Bethuel, at sinabi, Sa Panginoon nagmumula ito: kami ay hindi makapagsasabi sa iyo ng masama o ng mabuti.

51 Narito, si Rebeca ay nasa harap mo, dalhin mo, at yumaon ka, at siya'y maging asawa ng anak ng iyong panginoon, na gaya ng sinalita ng Panginoon.

52 At nangyari, na pagkarinig ng alilang katiwala ni Abraham ng kaniyang mga salita, ay nagpatirapa sa lupa sa harap ng Panginoon.

53 At naglabas ang alilang katiwala ng mga hiyas na pilak at mga hiyas na ginto, at mga damit, at mga ibinigay kay Rebeca: nagbigay rin siya ng mga mahalagang bagay sa kaniyang kapatid na lalake at sa kaniyang ina.

54 At nangagsikain at nangagsiinom siya at ang mga taong kasama niya, at doon nagparaan ng magdamag, at sila'y nagsibangon ng umaga at kaniyang sinabi, Suguin ninyo ako sa aking panginoon.

55 At sinabi ng kaniyang kapatid na lalake, at ng kaniyang ina, Matira ang dalaga sa aming ilang araw, sangpung araw man lamang; pagkatapos ay paroroon siya.

56 At sinabi niya sa kanila, Huwag ninyo akong pigilin, yamang pinagpala ng Panginoon ang aking lakad; papagpaalamin na ninyo ako, upang ako'y umuwi sa aking panginoon.

57 At kanilang sinabi, Tatawagin namin ang dalaga at uusisain namin sa kaniyang bibig.

58 At kanila ngang tinawag si Rebeca, at kanilang sinabi sa kaniya, Sasama ka ba sa lalaking ito? At sinabi niya, Sasama ako.

59 At kanilang pinapagpaalam si Rebeca na kanilang kapatid, at ang kaniyang yaya, at ang alilang katiwala ni Abraham, at ang kaniyang mga tao.

60 At kanilang binasbasan si Rebeca, at sinabi nila sa kaniya, Kapatid namin, maging ina ka nawa ng yutayuta, at kamtin ng iyong binhi ang pintuang-bayan niyaong mga napopoot sa kanila.

61 At tumindig si Rebeca, at ang kaniyang mga abay, at nangagsisakay sa mga kamelyo, at nangagsisunod sa lalake; at dinala ng alilang katiwala si Rebeca at yumaon.

62 At si Isaac ay nanggaling sa daang Beer-lahai-roi; sapagka't siya'y natira sa lupaing Timugan.

63 At lumabas si Isaac sa parang upang magmunimuni ng dakong hapon: at kaniyang itiningin ang kaniyang mga mata, at kaniyang nakita, at, narito, may dumarating na mga kamelyo.

64 Itiningin naman ni Rebeca ang kaniyang mga mata at nang makita niya si Isaac, ay bumaba sa kamelyo.

65 At sinabi ni Rebeca sa alilang katiwala, Sino yaong taong naglalakad sa parang na sumasalubong sa atin? At sinabi ng alilang katiwala, Yaon ang aking panginoon: at kinuha niya ang kaniyang lambong, at siya'y nagtakip.

66 At isinaysay ng alilang katiwala kay Isaac ang lahat ng kaniyang ginawa.

67 At dinala siya ni Isaac sa tolda ni Sara na kaniyang ina, at ipinagsama si Rebeca, at naging kaniyang asawa: at kaniya namang sininta: at naaliw si Isaac, pagkamatay ng kaniyang ina.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #3024

studieren Sie diesen Abschnitt

  
/ 10837  
  

3024. That thou shalt not take a woman for my son of the daughters of the Canaanite. That this signifies that the Divine rational was not to be conjoined with any affection disagreeing with truth, is evident from the signification of “taking a woman,” as being to be conjoined by a covenant of marriage; from the signification of “my son,” namely Isaac, as being the Lord’s Divine rational (see n. 1893, 2066, 2083, 2630); from the signification of “daughters,” as being affections (see n. 489-491, 568, 2362); and from the signification of the “Canaanite,” as being evil (see n. 1444, 1573, 1574); from which it is that the “daughters of the Canaanite” are affections that do not agree with truth. The subject here treated of is the Divine truth that was to be adjoined to the Divine good of the Lord’s rational, as may be seen from the Contents (n. 3013). By the “woman” who was to be associated by a covenant of marriage, is meant that truth itself, which was to be called forth from the natural man by the common way; by “my son” is meant the Lord’s rational in respect to good, to which it was to be adjoined or associated; hence it may be known that by “not taking a woman from the daughters of the Canaanite,” is signified that this rational was not to be conjoined with any affection that disagreed with truth. All conjunction of truth with good is effected by means of affection; for no truth can possibly enter into man’s rational and be conjoined there, except by means of affection; for in affection is the good of love, which alone conjoins (n. 1895); as may also be known to anyone who reflects.

[2] That the “daughters of the Canaanite” signify affections which disagree with truth, that is, affections of what is false, is evident from the signification of “daughters;” for daughters are mentioned in many passages of the Word, and everyone can see that daughters are not there meant, as where it is said, the “daughter of Zion,” the “daughter of Jerusalem,” the “daughter of Tarshish,” the “daughter of My people.” That by these are signified affections of good and of truth, has been shown in passages quoted above. And because they are affections of good and of truth, they are also churches, for churches are churches from these affections. Thus by the “daughter of Zion” is signified the celestial church, and this from the affection of good; but by the “daughter of Jerusalem” is signified the spiritual church, from the affection of truth (n. 2362); this is also signified by the “daughter of My people” (Isaiah 22:4; Jeremiah 6:14, 26; 8:19, 21-22; 14:17; Lam. 2:11; 4:6; Ezekiel 13:17).

[3] From this it is evident what is signified by the “daughters” of the nations; as by the “daughters of the Philistines,” the “daughters of Egypt,” the “daughters of Tyre and of Zidon,” the “daughters of Edom,” the “daughters of Moab,” the “daughters of the Chaldeans” and “of Babel,” and the “daughters of Sodom,” namely, the affections of evil and falsity from which were their religious systems, and thus the religious systems themselves. That such is the signification of “daughters,” may be seen from the passages that follow.

In Ezekiel:

The daughters of the nations shall lament for Egypt. Wail for the multitude of Egypt, and cause her to go down, her and the daughters of the famous nations, unto the earth of the regions below, with them that go down into the pit (Ezekiel 32:16, 18).

The “daughters of the famous nations” denote the affections of evil.

In Samuel:

Tell it not in Gath, publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph (2 Samuel 1:20).

In Ezekiel:

Thou hast committed whoredom with the sons of Egypt; I have delivered thee unto the will of them that hate thee, the daughters of the Philistines, before thy wickedness was discovered, as at the time of the reproach of the daughters of Syria, and of all that are round about her, the daughters of the Philistines which do despite unto thee round about (Ezekiel 16:26-27, 57).

That daughters are not meant here, anyone can see; but the religiosities of such as are signified by the Philistines, which are of such a kind that they talk much about faith and lead no life of faith (see n. 1197, 1198); for this reason they are also called the “uncircumcised,” that is, those who are devoid of charity.

[4] In Jeremiah:

Go up into Gilead, and take balm, O virgin daughter of Egypt. O thou daughter that dwellest in Egypt, make thee vessels of exile. The daughter of Egypt shall be put to shame, she is delivered into the hand of the people of the north (Jeremiah 46:11, 19, 24).

The “daughter of Egypt” denotes the affection of reasoning from memory-knowledges concerning the truths of faith, as to whether they be so; thus she denotes the kind of religion that arises from this, which is such that nothing is believed except that which is comprehended by the senses, and thus nothing of the truth of faith (see n. 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588).

[5] In Isaiah:

He said, Thou shalt no more exult, O thou oppressed daughter of Zidon (Isaiah 23:12).

And in David:

The daughter of Tyre with a gift, the rich among the people shall entreat thy faces (Psalms 45:12).

What is meant by the “daughter of Zidon” and the “daughter of Tyre,” is evident from the signification of Zidon and of Tyre (see n. 1201).

In Jeremiah:

Rejoice and be glad O daughter of Edom. Thine iniquity is consummated, O daughter of Zion. He will no more cause thee to migrate; thine iniquity shall be visited, O daughter of Edom (Lam. 4:21-22).

In Isaiah:

As a wandering bird, a nest sent forth, shall the daughters of Moab be (Isaiah 16:2).

Again:

Come down and sit in the dust, O virgin daughter of Babel; sit on the earth, without a throne, O daughter of the Chaldeans. Sit thou silent, and enter into darkness, O daughter of the Chaldeans, for thou shalt no more be called the lady of kingdoms (Isaiah 47:1, 5).

In Jeremiah:

A people cometh from the north set in array as a man to the battle, against thee, O daughter of Babel (Jeremiah 50:41-42).

The daughter of Babel is like a threshing-floor, it is time to thresh her (Jeremiah 51:33).

In Zechariah:

Alas O Zion, escape, thou that dwellest with the daughter of Babel (Zech. 2:7).

In David:

The daughter of Babel is laid waste (Psalms 137:8).

In Ezekiel:

Thy sisters, Sodom and her daughters, shall return to their ancient estate, and Samaria and her daughters shall return to their ancient estate (Ezekiel 16:55).

[6] Anyone can see that in these passages by “daughters” are not meant daughters, but affections that disagree with truth, and thus religiosities that come from this source; but what these religiosities are, is evident from the signification of the peoples named-as Edom, Moab, the Chaldeans, Babel, Sodom, and Samaria, which have been treated of in many places in the explications of the foregoing chapters of Genesis. Hence now it is evident what is here meant by the “daughters of the Canaanite.”

[7] That the Israelites were not to contract marriages with the daughters of the Canaanites, also had regard to the spiritual laws that good and falsity, and evil and truth are not to be joined together; for thence comes profanation. The prohibition was also representative of the matter concerning which we read in Deuteronomy 7:3; and in Malachi:

Judah hath profaned the holiness of Jehovah, in that he hath loved and hath married the daughter of a strange god (Malachi 2:11).

  
/ 10837  
  

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

Aus Swedenborgs Werken

 

Arcana Coelestia #1164

studieren Sie diesen Abschnitt

  
/ 10837  
  

1164. That by “Cush” or “Ethiopia” are signified the interior knowledges of the Word, by which such men confirm false principles, may be seen in Jeremiah:

Egypt riseth up like a stream, whose waters toss themselves like the rivers, and he hath said, I will go up, I will cover the earth, I will destroy the city and the inhabitants thereof. Go up ye horses, and rage ye chariots; and let the mighty men go forth, Cush and Put that handle the shield (Jeremiah 46:8-9).

“Egypt” here denotes those who believe nothing unless they apprehend it from memory-knowledges, whereby everything becomes involved in doubt, denial, and falsity, which is to “go up, cover the earth, and destroy the city.” “Cush” here denotes more universal and more interior knowledges of the Word, whereby men confirm received principles of falsity. “Put” denotes knowledges from the literal sense of the Word which are according to the appearances of the senses.

[2] In Ezekiel:

A sword shall come upon Egypt, and there shall be grief in Cush, when the slain shall fall in Egypt; and they shall take her multitude, and her foundations shall be destroyed. Cush, and Put, and Lud, and all Ereb and Cub, and the sons of the land of the covenant shall fall with them by the sword (Ezekiel 30:4-5).

No one could at all know what these things mean except from the internal sense; and if the names did not signify actual things [res], there would be scarcely any sense. But here by “Egypt” are signified memory-knowledges, whereby men desire to enter into the mysteries of faith. “Cush and Put” are called “the foundations thereof” because they signify knowledges from the Word.

[3] In the same:

In that day shall messengers go forth from before Me in ships, to make confident Cush afraid; and there shall be grief upon them, as in the day of Egypt (Ezekiel 30:9).

“Cush” denotes those knowledges from the Word that confirm falsities which are hatched from memory-knowledges. In the same:

I will make the land of Egypt into wastes, a waste of desolation, from the tower of Seveneh, even unto the border of Cush (Ezekiel 29:10).

Here “Egypt” denotes memory-knowledges; and “Cush” the knowledges of the interior things of the Word, which are the boundaries as far as memory-knowledges go.

[4] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the captivity of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt; and they shall be dismayed and ashamed because of Cush their hope, and of Egypt their glory (Isaiah 20:4-5).

“Cush” here denotes knowledges from the Word, whereby falsities acquired through memory-knowledges are confirmed; “Asshur” is reasoning which leads men “captive.”

In Nahum:

Cush and Egypt were her strength, and there was no end; Put and Lubim were thy helpers (Nahum 3:9).

This is said of the church vastated, and here in like manner “Egypt” denotes memory-knowledges, and “Cush” knowledges.

[5] “Cush and Egypt” here denote simply knowledges and memory-knowledges, which are truths, useful to those who are in the faith of charity; thus they are here used in a good sense.

In Isaiah:

Thus said Jehovah, The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall pass over unto thee, and they shall be thine; they shall go after thee in fetters, they shall pass over and shall bow down unto thee; they shall pray unto thee; God is in thee only, and there is no other God besides (Isaiah 45:14).

“The labor of Egypt” denotes memory-knowledge; and “the merchandise of Cush and of the Sabeans,” knowledges of spiritual things which are serviceable to those who acknowledge the Lord; for all memory-knowledge and knowledge are for them.

[6] In Daniel:

The king of the north shall have dominion over the hidden stores of gold and silver, and over all the desirable things of Egypt; and the Lubim (Put) and Cushim shall be at thy steps (Daniel 11:43).

“Put and Cush” here denote knowledges from the Word; and “Egypt,” memory-knowledges.

In Zephaniah:

From the crossing of the rivers of Cush, My worshipers (Zephaniah 3:10),

denoting those who are without knowledges, that is, the Gentiles.

In David:

Great ones shall come out of Egypt; Cush shall hasten his hands unto God (Psalms 68:31).

“Egypt” here denotes memory-knowledges and “Cush” knowledges.

[7] In the same:

I will make mention of Rahab and Babylon as among them that know Me; behold Philistia, and Tyre, with Cush; this one was born there (in the city of God) (Psalms 87:4).

“Cush” denotes knowledges from the Word; and therefore it is said that he “was born in the city of God.” It is because “Cush” signifies the interior knowledges of the Word and the intelligence thence derived, that it is said that the second river that went forth from the garden of Eden “encompassed the whole land of Cush” (concerning which see n. 117).

  
/ 10837  
  

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