ബൈബിൾ

 

Genesis 26

പഠനം

   

1 And there was a famine in the land, besides the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines, unto Gerar.

2 And Jehovah appeared unto him, and said, Go not down into Egypt. Dwell in the land which I shall tell thee of.

3 Sojourn in this land, and I will be with thee, and will bless thee. For unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I sware unto Abraham thy father.

4 And I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands. And in thy seed shall all the nations of the earth be blessed.

5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

6 And Isaac dwelt in Gerar.

7 And the men of the place asked him of his wife. And he said, She is my sister. For he feared to say, My wife. Lest, [said he], the men of the place should kill me for Rebekah. Because she was fair to look upon.

8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife. And how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die because of her.

10 And Abimelech said, What is this thou hast done unto us? One of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.

11 And Abimelech charged all the people, saying, He that toucheth this man or his wife shall surely be put to death.

12 And Isaac sowed in that land, and found in the same year a hundredfold. And Jehovah blessed him.

13 And the man waxed great, and grew more and more until he became very great.

14 And he had possessions of flocks, and possessions of herds, and a great household. And the Philistines envied him.

15 Now all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped, and filled with earth.

16 And Abimelech said unto Isaac, Go from us. For thou art much mightier than we.

17 And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there.

18 And Isaac digged again the wells of water, which they had digged in the days of Abraham his father. For the Philistines had stopped them after the death of Abraham. And he called their names after the names by which his father had called them.

19 And Isaac's servants digged in the valley, and found there a well of springing water.

20 And the herdsmen of Gerar strove with Isaac's herdsmen, saying, The water is ours. And he called the name of the well Esek, because they contended with him.

21 And they digged another well, and they strove for that also. And he called the name of it Sitnah.

22 And he removed from thence, and digged another well. And for that they strove not. And he called the name of it Rehoboth. And he said, For now Jehovah hath made room for us, and we shall be fruitful in the land.

23 And he went up from thence to Beer-sheba.

24 And Jehovah appeared unto him the same night, and said, I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

25 And he builded an altar there, and called upon the name of Jehovah, and pitched his tent there. And there Isaac's servants digged a well.

26 Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his host.

27 And Isaac said unto them, Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?

28 And they said, We saw plainly that Jehovah was with thee. And we said, Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee,

29 that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace. Thou art now the blessed of Jehovah.

30 And he made them a feast, and they did eat and drink.

31 And they rose up betimes in the morning, and sware one to another. And Isaac sent them away, and they departed from him in peace.

32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

33 And he called it Shibah. Therefore the name of the city is Beer-sheba unto this day.

34 And when Esau was forty years old he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite.

35 And they were a grief of mind unto Isaac and to Rebekah.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3399

ഈ ഭാഗം പഠിക്കുക

  
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3399. That in the internal sense “to lie with a woman” denotes to pervert and adulterate truth (here truth Divine, because by the “woman” or Rebekah is represented Divine truth, as shown above) is evident from the fact that by “lying with,” by “adultery,” and by “harlotry” in the Word, nothing else is signified than perversions of good and falsifications of truth (n. 2466, 2729); and this for the reason that adulteries are diametrically contrary to conjugial love, insomuch that they are destructive of it; and conjugial love is from the marriage of good and truth (n. 2508, 2618, 2727-2759, 3132); and therefore those things which are contrary to good and truth, or which destroy them, are in the Word called “adulteries.”

[2] Be it known, however, that they who are of the spiritual church cannot adulterate good so as to profane it, because they cannot receive good so as to have a perception of it, like the celestial; and yet they can profane truth, because this they can acknowledge. But in the last time of the church they cannot even acknowledge truth, because there then universally reigns with them unbelief concerning the Lord, concerning the life after death, and concerning the internal man; and an unbelief that universally reigns, prevents the truths of faith from penetrating interiorly. With everyone that which is universal limits and hinders such things from entering deeply, both when the man is ignorant of them, and also when he supposes that he believes them.

[3] But they who are capable of profaning good are those of the celestial church, for these can receive good even to perception. This was the case with the antediluvians, who were therefore secluded from all others, and who are confined in a hell separate from the hells of others (n. 1265-1272); and that the profanation of good should not any longer take place is signified by its being said that when man was cast out of Eden, Jehovah caused to dwell at the east of the garden of Eden cherubim, and the flame of a sword that turned itself, to keep the way of the tree of lives (Genesis 3:24 see n. 308, 310).

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2362

ഈ ഭാഗം പഠിക്കുക

  
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2362. Behold I pray I have two daughters who have not known man. That this signifies the affections of good and of truth, is evident from the signification of “daughters,” as being affections (see n. 489-491). Their “not having known man” signifies that falsity had not contaminated them; for “man” [vir] signifies rational truth, as also in the opposite sense falsity (n. 265, 749, 1007). There are two affections, namely, of good and of truth (see n. 1997). The former, or the affection of good, constitutes the celestial church, and is called in the Word the “daughter of Zion,” and also the “virgin daughter of Zion;” but the latter, or the affection of truth, constitutes the spiritual church, and is called in the Word the “daughter of Jerusalem.”

[2] As in Isaiah:

The virgin daughter of Zion hath despised thee, hath mocked at thee; after thee hath the daughter of Jerusalem shaken her head (Isaiah 37:22; 2 Kings 19:21).

In Jeremiah:

What shall I liken to thee, O daughter of Jerusalem; what shall I equal to thee, and comfort thee, O virgin daughter of Zion (Lam. 2:13).

In Micah:

Thou, O tower of the flock, the hill of the daughter of Zion, even to thee shall it come, and the former dominion shall come, the kingdom of the daughter of Jerusalem (Micah 4:8).

In Zephaniah:

Shout, O daughter of Zion; make a loud noise, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem (Zeph. 3:14).

In Zechariah:

Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold, thy King shall come unto thee (Zech. 9:9; Matthew 21:5; John 12:15).

[3] That the celestial church, or the Lord’s celestial kingdom, is called the “daughter of Zion” from the affection of good, that is, from love to the Lord Himself, may be seen further in Isaiah (10:32; 16:1; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Psalms 9:14). And that the spiritual church, or the Lord’s spiritual kingdom, is called the “daughter of Jerusalem” from the affection of truth, and thus from charity toward the neighbor, may be seen in Jeremiah (Lam. 2:15). Both of these churches and their characteristics have been treated of many times in Part First.

[4] From the fact that the celestial church is from love to the Lord in love toward the neighbor, it is likened especially to an unmarried daughter or virgin, and indeed is also called a “virgin,” as in John:

These are they who have not been defiled with women, for they are virgins; these are they that follow the Lamb whithersoever He goeth, for they are without spot before the throne of God (Revelation 14:4-5).

That this might be represented in the Jewish Church also, it was enjoined upon the priests that they should not take widows, but virgins, for wives (Leviticus 21:13-15; Ezekiel 44:22).

[5] From the things contained in this verse it can be seen how pure is the Word in the internal sense, although it may not so appear in the letter; for when these words are read: “Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes, only unto these men do not anything,” nothing but what is impure enters the ideas, especially the ideas of those who are in a life of evil. And yet how chaste these words are in the internal sense, is manifest from the explication, by which it is shown that they signify the affections of good and of truth, and the blessedness which they who do no violence to the Lord’s Divine and Holy perceive from the enjoyment of them.

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