Bibliorum

 

Postanak 14

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1 Kad Amrafel bijaše kralj Šineara, Ariok kralj Elasara, Kedor-Laomer kralj Elama, Tidal kralj Gojima,

2 povedoše oni rat protiv Bere, kralja Sodome, Birše, kralja Gomore, Šinaba, kralja Adme, Šemebera, kralja Sebojima, i protiv kralja u Beli, to jest Soaru.

3 I vojske se sliju u dolinu Sidim, gdje je danas Slano more.

4 Dvanaest su godina služili Kedor-Laomera, ali trinaeste godine dignu se na ustanak.

5 U četrnaestoj godini digne se Kedor-Laomer i kraljevi koji su bili s njim te potuku Refaimce u Ašterot Karnajimu, Zuzijce u Hamu, Emijce na ravnici Kirjatajimu,

6 Horijce u brdskom kraju Seiru, blizu El Parana, koji je uz pustinju.

7 Onda se povuku natrag i stignu u En Mišpat, to jest Kadeš, i pokore sve krajeve Amalečana i Amorejaca, koji su nastavali Haseson Tamar.

8 Zatim istupi kralj Sodome, kralj Gomore, kralj Adme, kralj Sebojima i kralj Bele, odnosno Soara, te zapodjenu borbu protiv onih u dolini Sidimu:

9 Kedor-Laomera, kralja Elama, Tidala, kralja Gojima, Amrafela, kralja Šineara, Arioka, kralja Elasara - četiri kralja protiv pet.

10 Dolina Sidim bila je puna provalija s paklinom, pa kraljevi Sodome i Gomore, na bijegu, u njih poskaču, a ostali izmaknu u planine.

11 Pobjednici pokupe sve blago po Sodomi i Gomori i svu hranu pa odu.

12 Pograbe i Lota, Abramova bratića - i on je živio u Sodomi - i njegovo blago pa otiđu.

13 A bjegunac neki - rođak Eškola i Anera, Abramovih saveznika - donese vijest Abramu Hebrejcu dok je boravio kod hrasta Amorejske Mamre.

14 Kad je Abram čuo da mu je bratić zarobljen, skupi svoju momčad - rođenu u njegovu domu - njih trista osamnaest, pa pođe u potjeru do Dana.

15 Podijeli svoje momke u dvije čete, napadne noću te one potuče. Progonio ih je do Hobe, sjeverno od Damaska.

16 Povrati sve blago, svoga bratića Lota i njegovo blago, žene i ostali svijet.

17 Pošto se vratio, porazivši Kedor-Laomera i kraljeve koji su bili s njim, u susret mu, u dolinu Šave, to jest u Kraljev dol, iziđe kralj Sodome.

18 A Melkisedek, kralj Šalema, iznese kruha i vina. On je bio svećenik Boga Svevišnjega.

19 Blagoslovi ga govoreći: "Od Boga Svevišnjega, Stvoritelja neba i zemlje, neka je Abramu blagoslov!

20 I Svevišnji Bog, što ti u ruke preda neprijatelje, hvaljen bio!" Abram mu dade desetinu od svega.

21 Tada kralj Sodome reče Abramu: "Meni daj ljude, a dobra uzmi sebi!"

22 Abram odgovori kralju Sodome: "Ruku uzdižem pred Jahvom, Svevišnjim Stvoriteljem neba i zemlje,

23 da neću uzeti ni končića, ni remena od obuće, niti išta što je tvoje da ne kažeš: na meni se Abram obogatio.

24 Ne, meni ništa, osim što su moji momci upotrijebili; i dio za momčad što je sa mnom išla: Aner, Eškol i Mamre, oni neka uzmu svoj dio."

   

from the Writings of Emanuel Swedenborg

 

Apocalypse Explained #339

Studere hoc loco

  
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339. And honor and glory, signifies that to Him belong Divine good and Divine truth. This is evident from the signification of "honor and glory," as being, in reference to the Lord, Divine good and Divine truth (of which see above, n. 288.

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #3103

Studere hoc loco

  
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3103. 'And the man took a gold nose-jewel' means Divine Good. This is clear from the meaning of 'a gold nose-jewel' as good, and here, since the Lord is the subject in the internal sense, as Divine Good, which, since it comes from the Rational, is called 'the man'. For 'a man' means the rational, see 265, 749, 1007. In ancient times when forms of worship in Churches were representative and people knew what those forms meant, it was customary when initiating marriages to give a gold nose-jewel and bracelets to the bride because the Church was represented by the bride, its good by 'the nose-jewel' and its truth by 'the bracelets'. They did so because it was well known that conjugial love as it existed with a bride and wife came down from the marriage of the Lord's Divine Good and Divine Truth, see 2508, 2618, 2727-2729. The gold jewel was placed on the nose, as is evident also from where it is said later on that the servant put the jewel on her nose, verse 47, because 'the nose' meant the life of good. It had this meaning because the nose is used for breathing, which in the internal sense means life, and also for smelling, which means the delight of love, namely good, 96, 97.

[2] As regards 'a nose-jewel' being a sign of the good involved in marriage, this is also clear from other places in the Word, as in Ezekiel,

I adorned you with ornaments and put bracelets on your hands and a chain on your neck, and I put a jewel on your nose. Ezekiel 16:11-12.

This refers to the Ancient Church, meant by Jerusalem here and described as a bride to whom bracelets, a chain, and a nose-jewel were given. 'Bracelets on the hands' were a representative sign of truth, 'a jewel on the nose' a representative sign of good. In Isaiah,

Because the daughters of Zion are haughty the Lord will make bald the crown of their heads, and will take away the rings and the nose-jewels, the changes of clothes, the robes. Isaiah 3:16-18, 21-22.

'The daughters of Zion that are haughty' stands for affections for evil within the Church, 2362, 3024. 'The rings and the nose-jewels' that will be removed stands for good and the signs of it. 'The changes of clothes' and 'the robes' stand for truth and the signs of it. In Hosea,

I will visit on her the days of the baals to whom she burned incense and decked herself with her nose-jewel and her other jewellery and went after her lovers. Hosea 2:13.

This refers to the perverted Church and to the new one following it. 'Nose-jewel' also stands for a sign of the good of the Church. When those jewels were fitted to the ears they again meant good, though good put into practice, and in the contrary sense evil put into practice, as in Genesis 35:4; Exodus 32:2, 4.

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