ബൈബിൾ

 

1 Mosebok 22:14

പഠനം

       

14 Och Abraham gav den platsen namnet HERREN utser ; nu för tiden heter den Berget där HERREN låter se sig .

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2863

ഈ ഭാഗം പഠിക്കുക

  
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2863. 'Behold, Milkah, she also has borne sons, to Nahor your brother' means those outside the Church who dwell in a brotherly relationship by virtue of good. This too becomes clear from what has been stated already about Milkah and Nahor in 1363, 1369, 1370. For Terah had three sons, Abram, Nahor, and Haran, who worshipped other gods, see 1356; Milkah was Haran's daughter who became Nahor's wife, 1369; and Haran died in Ur of the Chaldeans 'in the presence of Terah', 1365-1368. These places show what 'Milkah and Nahor' means, namely that 'Milkah' means truth as it existed among those gentiles, and Nahor good. The existence of truths among these nations becomes clear from many considerations, for it is well known that wisdom and intelligence existed with them in former times, such as their acknowledgement of one God, and their writing about Him in a sacred fashion. They also acknowledged the immortality of the soul and a life after death, as well as happiness for the good and misery for the evil.

[2] In addition to this they had the ten commandments for their law, that is to say, the commandments that they should worship God, honour parents, and not murder, steal, commit adultery, or covet what belonged to others. Nor were they satisfied to be such as are interested only in external things, but were interested in internal. It is similar at the present day, in that the more decent of the gentiles from all parts of the world sometimes talk more fittingly about such matters than Christians do. Nor do they merely talk about them but also live according to them.

[3] These and many other truths exist with gentiles, and these join themselves to the good which comes to them from the Lord. From these conjunctions of truths and good, gentiles are in a condition to receive still more truths, for one truth acknowledges another. Truths link together without difficulty as they are all interconnected and related to one another. For this reason people who have been endowed with good in the world accept the truths of faith without difficulty in the next life. Falsities with them do not combine with that good but merely attach themselves to it, yet in such a way that they can be separated from it. Things that are combined remain, whereas those that merely attach themselves are separated. They are separated at the same time as people come to know and take in truths of faith. Every truth of faith removes and separates falsity till at length the individual loathes it and flees from it. From this it is now evident who are meant by the sons whom Milkah bore to Nahor, Abraham's brother, namely those outside the Church who dwell in a brotherly relationship by virtue of good.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #1363

ഈ ഭാഗം പഠിക്കുക

  
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1363. That 'Abram, Nahor, and Haran' were the sons of Terah and also nations that were named after them as their forefathers, and that here these sons mean forms of idolatrous worship, is clear from what has been shown above and also from the fact that 'Terah', whose sons they were, means idolatry. Which forms of idolatrous worship however are meant here by the three sons of Terah and after that by Lot, the son of Haran, becomes clear if the categories of idolatrous worship are examined. There are in general four kinds of idolatrous worship, one more interior than the next. The three more interior types are like sons of the same parent, while the fourth is like the son of the third of these. There are internal and external forms of idolatrous worship. Internal forms are those which condemn a person, external less so. The more interior a form of idolatrous worship is, the more it condemns, while the more exterior it is, the less it does so. Internal idolaters do not acknowledge God but venerate themselves and the world, and treat all their desires as idols. External idolaters however are able to acknowledge God even though they are not aware of who the God of the universe is. Internal idolaters are known by the life they have acquired for themselves; and to the extent that their life is a departure from the life of charity they are interior idolaters. External idolaters are so solely on account of their worship, and although they are indeed idolaters they are nevertheless able to have the life of charity within them. Internal idolaters are capable of profaning holy things, whereas external idolaters are not. Consequently to guard against the profaning of holy things, external idolatry is permitted, as may become clear from what has been stated already in 571, 582, and above at verse 9, in 1327.

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