성경

 

تكوين 16

공부

   

1 واما ساراي امرأة ابرام فلم تلد له. وكانت لها جارية مصرية اسمها هاجر.

2 فقالت ساراي لابرام هوذا الرب قد امسكني عن الولادة. ادخل على جاريتي. لعلي أرزق منها بنين. فسمع ابرام لقول ساراي.

3 فاخذت ساراي امرأة ابرام هاجر المصرية جاريتها من بعد عشر سنين لاقامة ابرام في ارض كنعان واعطتها لابرام رجلها زوجة له.

4 فدخل على هاجر فحبلت. ولما رأت انها حبلت صغرت مولاتها في عينيها.

5 فقالت ساراي لابرام ظلمي عليك. انا دفعت جاريتي الى حضنك. فلما رأت انها حبلت صغرت في عينيها. يقضي الرب بيني وبينك.

6 فقال ابرام لساراي هوذا جاريتك في يدك. افعلي بها ما يحسن في عينيك. فاذلّتها ساراي. فهربت من وجهها

7 فوجدها ملاك الرب على عين الماء في البرية. على العين التي في طريق شور.

8 وقال يا هاجر جارية ساراي من اين أتيت والى اين تذهبين. فقالت انا هاربة من وجه مولاتي ساراي.

9 فقال لها ملاك الرب ارجعي الى مولاتك واخضعي تحت يديها.

10 وقال لها ملاك الرب تكثيرا اكثر نسلك فلا يعد من الكثرة.

11 وقال لها ملاك الرب ها انت حبلى فتلدين ابنا. وتدعين اسمه اسماعيل لان الرب قد سمع لمذلّتك.

12 وانه يكون انسانا وحشيّا. يده على كل واحد ويد كل واحد عليه. وامام جميع اخوته يسكن.

13 فدعت اسم الرب الذي تكلم معها انت ايل رئي. لانها قالت أههنا ايضا رأيت بعد رؤية.

14 لذلك دعيت البئر بئر لحي رئي. ها هي بين قادش وبارد

15 فولدت هاجر لابرام ابنا. ودعا ابرام اسم ابنه الذي ولدته هاجر اسماعيل.

16 وكان ابرام ابن ست وثمانين سنة لما ولدت هاجر اسماعيل لابرام

   

스웨덴보그의 저서에서

 

Arcana Coelestia #1953

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1953. And she called the name of Jehovah who was speaking unto her. That this signifies the state of the Lord’s interior man when it thought about these things, is evident from what precedes and what follows, and also from the signification of “calling a name,” which is to know what is the quality (explained before, n. 144, 145, 1754). This state is described in regard to its quality, or the state in which the Lord was when He thus thought about the rational. The rational could not think this, but the interior or higher man could (spoken of before, n. 1926). For the rational can by no means think about itself in regard to its quality, for nothing can look into itself; but it must be something more internal or higher that thinks about it, for this can look into it. For example: the ear cannot know, and still less perceive the speech that it receives into itself: this is done by a more interior hearing. The ear merely discerns articulate sounds or words: it is the interior hearing that apprehends what is said, and then it is an interior sight or mental view that perceives it, and in this way there is through the hearing a perception of the meaning of the speech. The case is similar with the things of sight: the first ideas received from the objects of sight are material, as they are also called; but there is a sight still more interior that views the objects mentally, and thereby thinks. And such is the case with man’s rational. The rational can by no means look into itself, still less explore its own quality: there must be something more internal that does this; and therefore when a man is able to do it-that is, perceive anything false in his rational, or any truth that shines there, and especially if he is able to perceive anything that is battling and overcoming-he may know that his ability to do this comes from the Lord’s influx through the internal man. The Lord’s interior man, spoken of above (n. 1926) and meant here, was that which had been conjoined with His internal man, which was Jehovah, and was therefore far above that rational. From that interior man, as in celestial light, He saw and perceived of what quality the rational would become if it were in truth alone, and not in good.

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