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创世记 26

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1 亚伯拉罕的日子,那有一次饥荒;这时又有饥荒,以撒就往基拉耳去,到非利士人的王亚比米勒那里。

2 耶和华向以撒显现,:你不要去,要住在我所指示你的

3 你寄居在这,我必与你同在,赐福你,因为我要将这些都赐你和你的後裔。我必坚定我向你父亚伯拉罕所起的誓。

4 我要加增你的後裔,像上的那样多,又要将这些都赐你的後裔。并且上万国必因你的後裔得福─

5 都因亚伯拉罕听从我的话,遵守我的吩咐和我的命令、律例、度。

6 以撒在基拉耳。

7 地方的人问到他的妻子,他便:那是我的妹子。原来他:是我的妻子;他心里想:恐地方的人为利百加的缘故杀我,因为他容貌俊美。

8 他在那里住了许久。有一天非利士人的王亚比米勒从窗户里往外观,见以撒和他的妻子利百加戏玩。

9 亚比米勒召了以撒来,对他:他实在是你的妻子,你怎麽他是你的妹子?以撒:我心里想,恐怕我因他而

10 亚比米勒:你向我们做的是甚麽事呢?民中险些有人和你的妻同寝,把我们陷在罪里。

11 於是亚比米勒晓谕众民说:凡沾着这个,或是他妻子的,定要把他治

12 以撒在那耕种,那一年有倍的收成。耶和华赐福给他,

13 他就昌大,日增月盛,成了大富户。

14 他有羊群牛群,又有许多仆人,非利士人就嫉妒他。

15 当他父亲亚伯拉罕在世的日子,他父亲仆人非利士人全都塞住,满了土。

16 亚比米勒对以撒:你离开我们去罢。因为你比我们强盛得多。

17 以撒就离开那里,在基拉耳谷支搭帐棚,在那里。

18 当他父亲亚伯拉罕在世之日所非利士人亚伯拉罕塞住了,以撒就重新出来,仍照他父亲那些名字

19 以撒的仆人,便得了一口活

20 基拉耳的牧人与以撒的牧人争竞,:这是我们的。以撒就给那起名埃色(就是相争的意思),因为他们和他相争。

21 以撒的仆人又了一口,他们又为这争竞,因此以撒给这起名西提拿(就是为敌的意思)。

22 以撒离开那里,又了一口,他们不为这争竞了,他就给那起名利河伯(就是宽阔的意思)。他耶和华现在给我们宽阔之我们必在这昌盛。

23 以撒从那里上别是巴去。

24 当夜耶和华向他显现,:我是你父亲亚伯拉罕的,不要惧!因为我与你同在,要赐福给你,并要为我仆人亚伯拉罕的缘故,使你的後裔繁多。

25 以撒就在那里筑了一座,求告耶和华的名,并且支搭帐棚;他的仆人便在那里了一口

26 亚比米勒,同他的朋友亚户撒和他的军长非各,从基拉耳来见以撒。

27 以撒对他们:你们既然恨我,打发我走了,为甚麽到我这里呢?

28 他们我们明明的耶和华与你同在,便,不如我们两下彼此起誓,彼此立约,

29 使你不害我们,正如我们未曾害你,一味的厚待你,并且打发你平平安安的走。你是蒙耶和华赐福的了。

30 以撒就为他们设摆筵席,他们便吃了了。

31 他们清起来彼此起誓。以撒打发他们走,他们就平平安安的离开他走了。

32 一天以撒的仆人,将的事告诉:我们得了了。

33 他就给那井起名示巴;因此那城做别是巴,直到今日。

34 以扫四十岁的时候娶了赫人比利的女儿犹滴,与赫人以伦的女儿巴实抹为妻。

35 他们常使以撒和利百加心里愁烦。

   

스웨덴보그의 저서에서

 

Arcana Coelestia #3498

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3498. 'I do not know the day of my death' means the life within the natural. This is clear from the meaning of 'day' as state, dealt with in 23, 487, 488, 493, 893, 2788, and from the meaning of 'death' as rising again or awakening into life, dealt with in 3326. 'The day of death' accordingly means a state of awakening to life, or what amounts to the same, it means life - the life within the natural, it is evident, being meant in particular here, because that life is the subject here. What is implied in all this does not become clear unless one knows about the life of the rational, and the life of the natural, or what amounts to the same, about the life of the internal man and the life of the external man. The life of the rational or internal man is distinct and separate from that of the natural or external man, so distinct indeed that the life of the rational or internal man may exist quite independently of the life of the natural or external man; but the life of the natural or external man cannot exist apart from that of the rational or internal man. For the external man lives from the internal man, so much so that if the life of the internal man ceased to be, the life of the external man would instantly be no more. Exterior things are accordingly dependent on interior in the way that things which are posterior exist from those that are prior, or as an effect exists from its efficient cause. For if the efficient cause ceased to be, the effect would instantly be no more. The same is also so with the life of the external man in relation to the life of the internal man.

[2] This may be seen even more clearly in the human being, for while a person is in the world, that is, while he lives in the body, his rational is distinct and separate from the natural, so much so that he can be raised above the level of external sensory perceptions which belong to the body, and even to a certain extent above the level of inner sensory perceptions which belong to his natural man, and to be aware on the level of his rational, and so of spiritual thought. This is even more evident from the fact that when a person dies he leaves behind him altogether the external sensory perceptions that belong to the body, retaining at the same time the life of his interior man. Indeed he brings with him even the facts that exist in the external or natural memory, though he does not have the use of them, see 2475-2477, 2479-2483, 2485, 2486. From this it is evident that the rational or internal man is distinct and separate from the external man. But while a person is living in the body his rational does not seem to be distinct and separate from the natural, the reason being that he is living in the world or the natural order. That being so the life of the rational manifests itself within the natural, so much so that the rational does not seem to have any life at all if the natural does not at the same time have any. The amount of life that the rational seems to have in this case depends on how far the natural corresponds to it - see above in 3493. From this it may be seen that there is a corresponding life in the natural, which life is meant by the words which Isaac addressed to Esau, 'I do not know the day of my death'. For 'Isaac' represents the rational, and 'Esau' the natural, in both cases as regards good.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #493

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493. There is no need to pause too long over the consideration that 'days' and 'years mean periods of time and states. Only this need be stated here, that in the world periods of time and measurements to which numbers may be applied are indispensable, for they belong within the ultimate realms of nature. But whenever such application occurs, the numbers of days and years, and also the numbers applied to measurements, mean something which is completely different from periods of time or from measurements, and which is determined by the meaning of the number used, as in the statements about there being six days for work, and the seventh being holy, which are dealt with above; in the statement about a jubilee having to be announced every forty-ninth year and celebrated in the fiftieth; about the tribes of Israel being twelve, the same number as the Lord's Apostles; and about there being seventy elders, the same number as the Lord's disciples. And there are many other examples where the numbers mean some special characteristic completely different from the persons or objects to which they apply. And when completely separated one from the other the states meant by the numbers are then left.

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