ബൈബിൾ

 

Genesis 14

പഠനം

   

1 And it came to pass in the days of Amraphel, king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;

2 That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

3 All these were joined together in the vale of Siddim, which is the salt sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emins in Shaveh Kiriathaim,

6 And the Horites in their mount Seir, to El-paran, which is by the wilderness.

7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.

8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, (the same is Zoar;) and they joined battle with them in the vale of Siddim;

9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

10 And the vale of Siddim was full of slime-pits; and the kings of Sodom and Gomorrah fled, and fell there: and they that remained fled to the mountain.

11 And they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way.

12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.

13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them to Dan.

15 And he divided himself against them, he and his servants by night, and smote them, and pursued them to Hobah, which is on the left hand of Damascus.

16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale.

18 And Melchisedek, king of Salem, brought forth bread and wine: and he was the priest of the most high God.

19 And he blessed him, and said, blessed be Abram of the most high God, possessor of heaven and earth:

20 And blessed be the most high God, who hath delivered thy enemies into thy hand. And he gave him tithes of all.

21 And the king of Sodom said to Abram, Give me the persons, and take the goods to thyself.

22 And Abram said to the king of Sodom, I have lifted my hand to the LORD, the most high God, the possessor of heaven and earth,

23 That I will not take from a thread even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

24 Save only that which the young men have eaten, and the portion of the men who went with me, Aner, Eshcol, and Mamre; let them take their portion.

   

വ്യാഖ്യാനം

 

Meet

  
Meeting the new baby

To "meet" someone can be positive or negative: it can be a welcoming and greeting, or it can be "meeting" them in battle. Both meanings are reflected in the internal sense of the Bible. In positive meetings between people, "meeting" represents a joining and communication between the spiritual states the people represent. In negative ones, however -- and especially in cases where the Lord is pictured as meeting someone -- it stands for opposition between the states. It's worth noting here that according to the Writings the Lord never actually opposes anyone. The Lord is love itself, and He is continually loving everyone and willing them to be good and move toward heaven. But when people reject His love and move away, it creates the appearance that He is opposing them, despite the fact that His attitude and stance toward all of us never changes.

In Genesis 14:17, this signifies to submit oneself. (Arcana Coelestia 1721)

In Genesis 19:1, this signifies acknowledgment, and also the effect that love for others has. (Arcana Coelestia 2326)

In Genesis 24:65, this signifies for the purpose of union. (Arcana Coelestia 3205)

In Genesis 29:13, this signifies agreement which unites. (Arcana Coelestia 3806)

In Genesis 32:6, this signifies that the good of love flowing into truth. (Arcana Coelestia 4247)

In Exodus 4:14, this signifies reception or to come prepared to receive divine truth. (Arcana Coelestia 7000)

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #8603

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

8603. 'And Moses, Aaron, and Hur' means levels of Divine Truth that follow one another in order. This is clear from the representation of 'Moses' as Divine Truth that goes forth directly from the Lord, dealt with in 7010; from the representation of 'Aaron' as Divine Truth that goes forth from the Lord in an indirect way, dealt with in 7009; and from the representation of 'Hur' as Divine Truth that goes forth again in an indirect way, but through the latter. Thus there are levels of truth that follow one another in order.

[2] What is meant by levels of truth that follow one another in order must be stated briefly. All things without exception in the entire natural world spring in order from others on a more internal level; they derive from them and follow in order after them. But the interior things do not connect with the exterior by gradually merging into them; rather, they are distinct and separate, and are joined through extensions from themselves like fibres, which act as channels of communication. Some idea of the nature of things which derive from others and therefore follow in order from them may be conveyed by considering fruits such as lemons, apples, and the like. Their most external parts are their surrounding skins, their interiors are the surrounded flesh or pulp, and their yet more interior parts are the seeds; and the seeds have casings around the outside, then on the actual seeds membranes, under which lies an inner pulp containing the initial form, the soul so to speak, from which again spring new trees and fruit.

[3] All these things follow one another in order; but they are distinct and separate, yet at the same time are joined together. The communication of interiors with exteriors is effected in a wondrous fashion through fibre-like passageways. When those interiors and exteriors are first formed they are very closely connected; but in the course of time they are separated. For before the initial form, the inmost part within the seed, can expand into forms like its parents it must be opened in stages following one another in order. When it is opened and starts to grow, the pulpy parts surrounding it adapt themselves, serving first as its 'soil', and after that as its fertilizing sap. After this phase, which is its time in the womb, it is born; at that point it is left to the soil of the earth, in which it is sown as a seed.

[4] All this enables one to form some idea of the nature of things that derive from and follow one another in order. As is the nature of them in the vegetable kingdom, so it is also in the animal kingdom, yet in a far more perfect way. In the animal kingdom there are exterior things, interior, and inmost, which in like manner follow one another in order, are distinct and separate from one another, and yet at the same time are joined together. But they are different in that forms in the animal kingdom have been created to receive life. Consequently just as forms receiving life follow one another in order, so do the resulting kinds of vitality. For the forms or substances receiving life are the subjects 1 , and the things which result from changes and modifications of those forms are the forces, which should be called vitalities because they are life-forces. From all this one may now see what is meant by levels of Divine Truth that follow one another in order. For everything constituting life has connection with truth, and the perfection it possesses with good, or in the contrary sense with falsity, and its imperfection with evil. Their transitions in order from one to the next are also called degrees.

അടിക്കുറിപ്പുകൾ:

1. Subject is used here to mean something which really exists yet depends for its existence on something prior to itself.

8603a 'Went up to the top of the hill' means in the good of charity. This is clear from the meaning of 'the hill' as charity, dealt with in 6435, the good of it being meant by 'the top of the hill'.

  
/ 10837  
  

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