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Génesis 26

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1 Y HUBO hambre en la tierra, además de la primera hambre que fué en los días de Abraham: y fuése Isaac á Abimelech rey de los Filisteos, en Gerar.

2 Y apareciósele Jehová, y díjole: No desciendas á Egipto: habita en la tierra que yo te diré;

3 Habita en esta tierra, y seré contigo, y te bendeciré; porque á ti y á tu simiente daré todas estas tierras, y confirmaré el juramento que juré á Abraham tu padre:

4 Y multiplicaré tu simiente como las estrellas del cielo, y daré á tu simiente todas estas tierras; y todas las gentes de la tierra serán benditas en tu simiente.

5 Por cuanto oyó Abraham mi voz, y guardó mi precepto, mis mandamientos, mis estatutos y mis leyes.

6 Habitó, pues, Isaac en Gerar.

7 Y los hombres de aquel lugar le preguntaron acerca de su mujer; y él respondió: Es mi hermana; porque tuvo miedo de decir: Es mi mujer; que tal vez, dijo, los hombres del lugar me matarían por causa de Rebeca; porque era de hermoso aspecto.

8 Y sucedió que, después que él estuvo allí muchos días, Abimelech, rey de los Filisteos, mirando por una ventana, vió á Isaac que jugaba con Rebeca su mujer.

9 Y llamó Abimelech á Isaac, y dijo: He aquí ella es de cierto tu mujer: ¿cómo, pues, dijiste: Es mi hermana? E Isaac le respondió: Porque dije: Quizá moriré por causa de ella.

10 Y Abimelech dijo: ¿Por qué nos has hecho esto? Por poco hubiera dormido alguno del pueblo con tu mujer, y hubieras traído sobre nosotros el pecado.

11 Entonces Abimelech mandó á todo el pueblo, diciendo: El que tocare á este hombre ó á su mujer, de cierto morirá.

12 Y sembró Isaac en aquella tierra, y halló aquel año ciento por uno: y bendíjole Jehová.

13 Y el varón se engrandeció, y fué adelantando y engrandeciéndose, hasta hacerse muy poderoso:

14 Y tuvo hato de ovejas, y hato de vacas, y grande apero; y los Filisteos le tuvieron envidia.

15 Y todos los pozos que habían abierto, los criados de Abraham su padre en sus días, los Filisteos los habían cegado y llenado de tierra.

16 Y dijo Abimelech á Isaac: Apártate de nosotros, porque mucho más poderoso que nosotros te has hecho.

17 E Isaac se fué de allí; y asentó sus tiendas en el valle de Gerar, y habitó allí.

18 Y volvió á abrir Isaac los pozos de agua que habían abierto en los días de Abraham su padre, y que los Filisteos habían cegado, muerto Abraham; y llamólos por los nombres que su padre los había llamado.

19 Y los siervos de Isaac cavaron en el valle, y hallaron allí un pozo de aguas vivas.

20 Y los pastores de Gerar riñeron con los pastores de Isaac, diciendo: El agua es nuestra: por eso llamó el nombre del pozo Esek, porque habían altercado con él.

21 Y abrieron otro pozo, y también riñeron sobre él: y llamó su nombre Sitnah.

22 Y apartóse de allí, y abrió otro pozo, y no riñeron sobre él: y llamó su nombre Rehoboth, y dijo: Porque ahora nos ha hecho ensanchar Jehová y fructificaremos en la tierra.

23 Y de allí subió á Beer-seba.

24 Y apareciósele Jehová aquella noche, y dijo: Yo soy el Dios de Abraham tu padre: no temas, que yo soy contigo, y yo te bendeciré, y multiplicaré tu simiente por amor de Abraham mi siervo.

25 Y edificó allí un altar, é invocó el nombre de Jehová, y tendió allí su tienda: y abrieron allí los siervos de Isaac un pozo.

26 Y Abimelech vino á él desde Gerar, y Ahuzzath, amigo suyo, y Phicol, capitán de su ejército.

27 Y díjoles Isaac: ¿Por qué venís á mí, pues que me habéis aborrecido, y me echasteis de entre vosotros?

28 Y ellos respondieron: Hemos visto que Jehová es contigo; y dijimos: Haya ahora juramento entre nosotros, entre nosotros y ti, y haremos alianza contigo:

29 Que no nos hagas mal, como nosotros no te hemos tocado, y como solamente te hemos hecho bien, y te enviamos en paz: tú ahora, bendito de Jehová.

30 Entonces él les hizo banquete, y comieron y bebieron.

31 Y se levantaron de madrugada, y juraron el uno al otro; é Isaac los despidió, y ellos se partieron de él en paz.

32 Y en aquel día sucedió que vinieron los criados de Isaac, y diéronle nuevas acerca del pozo que habían abierto, y le dijeron: Agua hemos hallado.

33 Y llamólo Seba: por cuya causa el nombre de aquella ciudad es Beer-seba hasta este día.

34 Y cuando Esaú fué de cuarenta años, tomó por mujer á Judith hija de Beeri Hetheo, y á Basemat hija de Elón Hetheo:

35 Y fueron amargura de espíritu á Isaac y á Rebeca.

   

De obras de Swedenborg

 

Arcana Coelestia #3451

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3451. And they said, Seeing we have seen that Jehovah was with thee. That this signifies that they knew the Divine was therein, is evident from the signification of “seeing to see,” as being to observe and thus know for certain; and from the signification of “Jehovah being with thee,” as being that the Divine was therein. The subject here, as before said (n. 3447), is the agreement of the literal sense of the Word with the internal sense; consequently the agreement therewith of the doctrinal things of faith, which are signified by “Abimelech, Ahuzzath, and Phicol,” insofar as they are from the literal sense of the Word; thus also the conjunction of the Lord’s kingdom on earth with His kingdom in the heavens and consequently with the Lord, by the Word. For the Word as to the supreme sense is the Lord Himself; and as to the internal sense it is the Lord’s kingdom itself in the heavens; and as to the literal sense it is the Lord’s kingdom itself on earth, as also before said.

[2] But as regards the Lord’s kingdom on earth, that is, His church, the case is that inasmuch as it has its doctrinal things from the literal sense of the Word, it cannot but be various and diverse in respect to these doctrinal things; that is to say, one society will profess one thing to be a truth of faith, because it is so said in the Word, and another society will profess another thing, also because it is so said; and so on. Consequently, as the Lord’s church has its doctrinal things from the literal sense of the Word, it will everywhere differ, and this not only as to societies, but sometimes as to the individuals in a society. Nevertheless a difference in the doctrinal things of faith does not prevent the church from being one, provided there is unanimity as to willing well and doing well.

[3] For example, if anyone should acknowledge as a matter of doctrine that charity is from faith, and at the same time lives in charity toward the neighbor, then indeed he is not in truth as to doctrine, but still he is in truth as to life; consequently there is in him the Lord’s church or kingdom. And again, if anyone should say that good works ought to be done in order that he may have recompense in heaven, according to the literal sense of the Word in Matthew 10:41-42; 25:34-46; and in other places; and yet in doing good works never thinks of merit, he in like manner is in the Lord’s kingdom, because as to life he is in the truth; and because he is such as to life, he readily suffers himself to be instructed that no one can merit heaven, and that works wherein merit is placed are not good. And so in other cases. For the literal sense is such that in many passages it appears opposed to itself; but the reason is that in this sense there are appearances of truth accommodated to those who are in externals, consequently to those who are also in worldly and even in bodily loves.

[4] Here therefore by “Abimelech” those are treated of who are in the doctrinal things of faith, and who as before said are such as make faith that which is essential to salvation; and there is also treated of the agreement of their, doctrinal things with the internal sense; with whom also it is evident that conjunction is effected, but only with those who are in good, that is, with those who, although they make faith essential as to doctrine, still make charity essential as to life; for when with such there is confidence or trust in the Lord, which they call faith itself, then they are in the affection of love to the Lord, consequently as to life they are in good. But see what was said and shown above on this subject, namely: That what is doctrinal does not make the church, but charity (n. 809, 916, 1798, 1799, 1834, 1844): That doctrinal things are of no account unless men live according to them (n. 1515): That the church is various as to truths, but is one through charity (n. 3267): That there is a parallelism between the Lord and man as to celestial things which are of good, but not as to spiritual things which are of truth (n. 1831, 1832): That there is one only doctrine, namely, that of love to the Lord and of charity toward the neighbor (n. 3445): That the church would be one if all had charity, although they differed as to worship and doctrinal things (n. 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982): That the church would be like the Lord’s kingdom in the heavens, if all had charity (n. 2385): That in heaven there are innumerable varieties of good and truth, but that by harmony they nevertheless make a one, like the organs and members of the body (n. 684, 690, 3241).

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

De obras de Swedenborg

 

Arcana Coelestia #1798

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1798. Abram said, Lo to me Thou hast not given seed. That this signifies that there was no internal of the church, is evident from the signification of “seed,” which is love and faith, spoken of above (n. 255, 256, 1025), and from the signification of an heir, as explained in what follows. That love and the faith derived from it are the internal of the church, has already been several times said and shown. No other faith is meant as being the internal of the church than that which is of love or charity, that is, which is from love or charity.

[2] Faith, in a general sense, is all the doctrinal teaching of the church. But doctrine [doctrinale] separated from love or charity, by no means makes the internal of the church, for doctrine is only knowledge which is of the memory, and this exists also with the worst men, and even with infernals. But the doctrine that is from charity, or that is of charity, does make the internal of the church, for this is of the life. The life itself is the internal of all worship; and so is all doctrine that flows from the life of charity; and it is this doctrine that is of faith which is here meant. That it is this faith which is the internal of the church, may be seen from this consideration alone, that he who has the life of charity is acquainted with all things of faith. If you will, just examine all doctrinal things, and see what and of what quality they are; do they not all pertain to charity, and consequently to the faith that is from charity?

[3] Take only the Precepts of the Decalogue. The first of these is to worship the Lord God. He who has the life of love or of charity worships the Lord God, because this is his life. Another precept is to keep the Sabbath. He who is in the life of love, or in charity, keeps the Sabbath holy, for nothing is more sweet to him than to worship the Lord, and to glorify Him every day. The precept, “Thou shalt not kill,” is altogether of charity. He who loves his neighbor as himself, shudders at doing anything that injures him, still more at killing him. So too the precept, “Thou shalt not steal;” for he who has the life of charity would rather give of his own to his neighbor, than take anything away from him. And so with the precept, “Thou shalt not commit adultery;” he who is in the life of charity the rather guards his neighbor’s wife, lest anyone should offer her such injury, and regards adultery as a crime against conscience, and such as destroys conjugial love and its duties. To covet the things that are the neighbor’s is also contrary to those who are in the life of charity; for it is of charity to desire good to others from one’s self and one’s own; such therefore by no means covet the things which are another’s.

[4] These are the precepts of the Decalogue which are more external doctrinal things of faith; and these are not only known in the memory by him who is in charity and its life, but are in his heart; and he has them inscribed upon himself, because they are in his charity, and thus in his very life; besides other things of a dogmatic nature which he in like manner knows from charity alone; for he lives according to a conscience of what is right. The right and the truth which he cannot thus understand and explore, he believes simply or from simplicity of heart to be so because the Lord has said so; and he who so believes does not do wrong, even though what he thus accepts is not true in itself, but apparent truth.

[5] As for example, if anyone believes that the Lord is angry, punishes, tempts, and the like. Or if he holds that the bread and wine in the Holy Supper are significative, or that the flesh and blood are present in some way in which they explain it-it is of no consequence whether they say the one thing or the other, although there are few who think about this matter, or even if they do think about it, provided this is done from a simple heart, because they have been so instructed, and nevertheless live in charity: these, when they hear that the bread and wine in the internal sense signify the Lord’s love toward the whole human race, and the things which are of this love, and man’s reciprocal love to the Lord and the neighbor, they forthwith believe, and rejoice that it is so. Not so they who are in doctrinal things and not in charity; these contend about everything, and condemn all whoever they may be that do not say (they call it “believe”) as they do. From all this everyone can see that love to the Lord and charity toward the neighbor are the internal of the church.

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