성경

 

1 Mose 26

공부

   

1 Und es entstand eine Hungersnot im Lande, außer der vorigen Hungersnot, die in den Tagen Abrahams gewesen war. Und Isaak zog zu Abimelech, dem Könige der Philister, nach Gerar.

2 Und Jehova erschien ihm und sprach: Ziehe nicht hinab nach Ägypten; bleibe in dem Lande, von dem ich dir sage.

3 Halte dich auf in diesem Lande, und ich werde mit dir sein und dich segnen; denn dir und deinem Samen werde ich alle diese Länder geben, und ich werde den Eid aufrecht halten, den ich deinem Vater Abraham geschworen habe.

4 Und ich werde deinen Samen mehren wie die Sterne des Himmels und deinem Samen alle diese Länder geben; und in deinem Samen werden sich segnen alle Nationen der Erde:

5 darum daß Abraham meiner Stimme gehorcht und beobachtet hat meine Vorschriften, meine Gebote, meine Satzungen und meine Gesetze.

6 So blieb Isaak in Gerar.

7 Und die Männer des Ortes erkundigten sich nach seinem Weibe, und er sprach: Sie ist meine Schwester. Denn er fürchtete sich zu sagen: Mein Weib, indem er dachte: Die Männer des Ortes möchten mich sonst töten wegen Rebekka; denn sie ist schön von Ansehen.

8 Und es geschah, als er längere Zeit daselbst gewesen war, da blickte Abimelech, der König der Philister, durchs Fenster, und er sah, und siehe, Isaak scherzte mit Rebekka, seinem Weibe.

9 Da rief Abimelech den Isaak und sprach: Siehe, fürwahr, sie ist dein Weib; und wie hast du gesagt: Sie ist meine Schwester? Und Isaak sprach zu ihm: Weil ich mir sagte: Daß ich nicht sterbe ihretwegen.

10 Und Abimelech sprach: Was hast du uns da getan! Wenig fehlte, so hätte einer aus dem Volke bei deinem Weibe gelegen, und du hättest eine Schuld über uns gebracht.

11 Und Abimelech gebot allem Volke und sprach: Wer diesen Mann und sein Weib antastet, soll gewißlich getötet werden.

12 Und Isaak säte in selbigem Lande und gewann in selbigem Jahre das Hundertfältige; und Jehova segnete ihn.

13 Und der Mann ward groß und wurde fort und fort größer, bis er sehr groß war.

14 Und er hatte Herden von Kleinvieh und Herden von Rindern und ein großes Gesinde; und die Philister beneideten ihn.

15 Und alle Brunnen, welche die Knechte seines Vaters in den Tagen seines Vaters Abraham gegraben hatten, verstopften die Philister und füllten sie mit Erde.

16 Und Abimelech sprach zu Isaak: Ziehe weg von uns, denn du bist viel mächtiger geworden als wir.

17 Da zog Isaak von dannen und schlug sein Lager auf im Tale Gerar und wohnte daselbst.

18 Und Isaak grub die Wasserbrunnen wieder auf, welche sie in den Tagen seines Vaters Abraham gegraben und welche die Philister nach dem Tode Abrahams verstopft hatten; und er benannte sie mit denselben Namen, womit sein Vater sie benannt hatte.

19 Und die Knechte Isaaks gruben im Tale und fanden daselbst einen Brunnen lebendigen Wassers.

20 Da haderten die Hirten von Gerar mit den Hirten Isaaks und sprachen: Das Wasser ist unser! Und er gab dem Brunnen den Namen Esek, weil sie mit ihm gezankt hatten.

21 Und sie gruben einen anderen Brunnen, und sie haderten auch über diesen, und er gab ihm den Namen Sitna.

22 Und er brach auf von dannen und grub einen anderen Brunnen, und über diesen haderten sie nicht; und er gab ihm den Namen Rechoboth und sprach: Denn nun hat Jehova uns Raum gemacht, und wir werden fruchtbar sein im Lande.

23 Und er zog von dannen hinauf nach Beerseba.

24 Und Jehova erschien ihm in selbiger Nacht und sprach: Ich bin der Gott Abrahams, deines Vaters; fürchte dich nicht, denn ich bin mit dir, und ich werde dich segnen und deinen Samen mehren um Abrahams, meines Knechtes, willen.

25 Und er baute daselbst einen Altar und rief den Namen Jehovas an; und er schlug daselbst sein Zelt auf; und die Knechte Isaaks gruben daselbst einen Brunnen.

26 Und Abimelech zog zu ihm von Gerar mit Achusat, seinem Freunde, und Pikol, seinem Heerobersten.

27 Und Isaak sprach zu ihnen: Warum kommet ihr zu mir, da ihr mich doch hasset und mich von euch weggetrieben habt?

28 Und sie sprachen: Wir haben deutlich gesehen, daß Jehova mit dir ist; und wir haben uns gesagt: Möge doch ein Eid sein zwischen uns, zwischen uns und dir, und wir wollen einen Bund mit dir machen,

29 daß du uns nichts Übles tuest, so wie wir dich nicht angetastet haben und wie wir dir nur Gutes erwiesen und dich haben ziehen lassen in Frieden. Du bist nun einmal ein Gesegneter Jehovas.

30 Und er machte ihnen ein Mahl, und sie aßen und tranken.

31 Und sie standen des Morgens früh auf und schwuren einer dem anderen; und Isaak entließ sie, und sie zogen von ihm in Frieden. -

32 Und es geschah an selbigem Tage, da kamen Isaaks Knechte und berichteten ihm wegen des Brunnens, den sie gegraben hatten, und sprachen zu ihm: Wir haben Wasser gefunden.

33 Und er nannte ihn Sibea; daher der Name der Stadt Beerseba bis auf diesen Tag.

34 Und Esau war vierzig Jahre alt, da nahm er zum Weibe Judith, die Tochter Beeris, des Hethiters, und Basmath, die Tochter Elons, des Hethiters.

35 Und sie waren ein Herzeleid für Isaak und Rebekka.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #3240

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3240. And Jokshan begat Sheba and Dedan. That this signifies the derivations from the first class, is evident from the representation of Jokshan and of his sons Sheba and Dedan, concerning whom something will be said in what follows. As here there are mere names, and the states and derivations of the Lord’s spiritual church are signified by them, the nature of such states and derivations in general must be declared. The celestial church differs from the spiritual church in this respect: Those who are of the celestial church, and are called celestial, are in love, that is to say they are in the good and truth of love; while those who are of the spiritual church, and are called spiritual, are in faith, that is, they are in the good and truth of faith. The good which the celestial have is that of love to the Lord, and their truth is that of love to the neighbor; whereas the good which the spiritual have is that of charity toward the neighbor, and their truth is that of faith, insofar as this truth is doctrine concerning charity. This shows that the Lord’s spiritual kingdom, as well as His celestial kingdom, has good and truth, but with much difference.

[2] Be it known moreover that they who are in each kingdom are distinguished among themselves by good and truth, for the reason that there are some who are more in good and others who are more in truth. From this then come the derivations, that is, the derivations of good and the derivations of truth. In the Lord’s spiritual kingdom the derivations of good are what are represented by the sons of Jokshan who are named in this verse; but the derivations of truth in this kingdom are what are represented by the sons of Midian who are named in the following verse. Now as there are two classes of the spiritual (those who are more in good, and those who are more in truth), they have therefore two kinds of doctrinals, namely, those of charity and those of faith; doctrinals of charity for those who are in the good of faith and are here signified by the sons of Jokshan; but doctrinals of faith for those who are in the truth of faith and are signified by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first class, that is, those who in the Lord’s spiritual kingdom are in the good of faith, and who have doctrinals of charity. From this it follows that by “Sheba and Dedan” are signified the knowledges of celestial things, or what is the same, those who are in these knowledges, that is, who are in the doctrinals of charity; for doctrinals are knowledges, and the celestial of the spiritual man is that of charity. That “Sheba” and “Dedan” have this signification was shown in Part First (n. 117, 1168, 171, 1172); but there Sheba and Dedan are the great-grandsons of Ham, and are called sons of Raamah; but be it known that there were no such persons as Ham and Japheth and Shem, but that those who after the flood belonged to the church called “Noah” were distinguished as to goods and truths into three classes, and these were the names given to those classes (n. 736, 1062, 1065, 1140, 1141, 1162, and in other places). Nevertheless there were nations that were so called, but these nations were descended from others, as it is here plainly said that Sheba and Dedan were descended from Jokshan, the son of Abraham by Keturah.

[4] That “Sheba” signifies those who are in the knowledges of celestial things, thus who are in the good of faith, is evident from the passages cited above (n. 117, 1171); and that “Dedan” has a similar signification is also evident from the passages cited (n. 1172), and further from the following.

In Isaiah:

The prophecy concerning Arabia: in the forest in Arabia shall ye spend the night, ye companies of Dedan; bring ye waters to meet him that is thirsty, ye inhabitants of the land of Tema, with the bread thereof meet him that wandereth, for they shall wander before swords, before an outstretched sword (Isaiah 21:13-15).

“Spending the night in the forest,” signifies being desolated as to good; for by “Arabia” are meant those who are in celestial things, that is, who are in the good of faith, and “spending the night there in the forest” is being no longer in goods, from which comes desolation, which is also described by “wandering before swords, before an outstretched sword.” Celestial things, that is, the goods of faith, or what is the same, the works of charity in which they are, are signified by “bringing waters to meet him that is thirsty, and meeting with bread him that wandereth.”

[5] In Jeremiah:

I took the cup from the hand of Jehovah, and made all the nations drink unto whom Jehovah sent me: Jerusalem, and the cities of Judah, and her kings and her princes, to give them up to desolation; Pharaoh, king of Egypt, and his servants, and his princes, and all his people; and all the kings of Tyre, and all the kings of Zidon; Dedan, and Tema, and Buz, and all that are clipped at the corner [of the beard]; all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north (Jeremiah 25:17-19, 22-23, 25-26).

Here also the desolation of the spiritual church is treated of, the different classes of which church are enumerated in order, and are signified by “Jerusalem,” the “cities of Judah,” “Egypt,” “Tyre,” “Zidon,” “Dedan,” “Tema,” “Buz,” “Zimri,” “Elam,” “Media.”

[6] In Ezekiel:

Sheba and Dedan and the merchants of Tarshish and all the young lions thereof shall say to thee, Art thou come to take the spoil? Hast thou assembled thine assembly to take the prey? to carry away silver and gold, to take away cattle and goods, to take great spoil? (Ezekiel 38:13);

treating of Gog, by whom is signified external worship separate from internal, which is idolatrous (n. 1151); “Sheba and Dedan” denote the internal things of worship, namely, the goods of faith; “Tarshish” denotes a corresponding external worship; the “silver, gold, cattle, goods, spoil,” which Gog, or the external of worship separate from the internal, desires to take away, are the knowledges of good and truth for which they fight, and which those defend who are signified by “Sheba and Dedan;” wherefore these are called “young lions.” “Sheba” properly denotes those who are in the knowledges of good; “Dedan” those who are in the knowledges of truth from good.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #1062

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1062. That “Shem” signifies the internal church, “Ham” the church corrupted, and “Japheth” the external church, is also evident from what follows, where their quality is described. As in every church, so in the Ancient there were men who were internal, men who were internal and corrupted, and men who were external. Those who are internal are those who make charity the principal 1 of their faith; those who are internal and corrupted make faith without charity the principal of their faith; and those who are external think little about the internal man, but still perform works of charity and sacredly observe the rites of the church. Besides these three kinds of men there are no others who are to be called men of the spiritual church; and because they were all men of the church, they are said to have “gone forth from the ark.” Those in the Ancient Church who were internal men, that is, who made charity the principal of their faith, were called “Shem”; those who were internal and corrupted, who made faith without charity the principal, were called “Ham”; while those who were external and thought little about the internal man, but still performed works of charity and sacredly observed the rites of the church, were called “Japheth.” The nature of each will be seen from the particulars in what follows.

각주:

1. As distinguished from the instrumental. [Reviser]

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