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Genesis 14

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1 Ja Sineari kuninga Amrafeli, Ellasari kuninga Arjoki, Eelami kuninga Kedorlaomeri ja Goojimi kuninga Tideali päevil sündis,

2 et nad alustasid sõda Soodoma kuninga Bera, Gomorra kuninga Birsa, Adma kuninga Sineabi, Seboimi kuninga Semeeberi ja Bela, see on Soari kuninga vastu.

3 Need kõik kogunesid Siddimi orgu, kus nüüd on Soolameri.

4 Kaksteist aastat olid nad Kedorlaomerit orjanud, aga kolmeteistkümnendal aastal nad tõstsid mässu.

5 Ja neljateistkümnendal aastal tulid Kedorlaomer ja need kuningad, kes olid koos temaga, ja lõid refalasi Astarot-Karnaimis, susiite Haamis, emiite Kirjataimi tasandikul

6 ja horiite nende mäestikus Seiris kuni Eel-Paaranini, mis on kõrbe ääres.

7 Siis nad pöördusid tagasi ja tulid Een-Mispatti, see on Kaadesisse, ja vallutasid kogu amalekkide väljade ala, samuti võitsid nad emorlasi, kes elasid Haseson-Taamaris.

8 Aga Soodoma kuningas, Gomorra kuningas, Adma kuningas, Seboimi kuningas ja Bela, see on Soari kuningas, läksid välja ja valmistusid tapluseks nende vastu Siddimi orus:

9 Eelami kuninga Kedorlaomeri, Goojimi kuninga Tideali, Sineari kuninga Amrafeli ja Ellasari kuninga Arjoki vastu - neli kuningat viie vastu.

10 Aga Siddimi org oli täis maapigi auke. Kui Soodoma ja Gomorra kuningad põgenesid, siis nad langesid neisse, kuna ülejäänud põgenesid mäestikku.

11 Ja nad võtsid kogu Soodoma ja Gomorra varanduse ja kogu nende toiduse ning läksid ära.

12 Ja ära minnes nad võtsid kaasa ka Loti, Aabrami vennapoja, ja tema varanduse; ta elas ju Soodomas.

13 Aga üks põgenik tuli ja teatas Aabramile, heebrealasele, kes elas emorlase Mamre, Eskoli ja Aaneri venna tammikus; ja need olid Aabrami liitlased.

14 Kui Aabram kuulis, et ta vennapoeg oli vangi viidud, siis ta viis välja oma kodakondsed, kes tema peres olid sündinud, arvult kolmsada kaheksateist, ja ajas vaenlasi taga kuni Daanini.

15 Ta jaotas öösel oma sulased nende vastu, lõi neid ja jälitas neid kuni Hoobani, mis on Damaskusest vasakut kätt.

16 Ja ta tõi tagasi kogu varanduse; ka Loti, oma vennapoja, ja tema varanduse ta tõi tagasi, samuti naised ja rahva.

17 Ja kui ta Kedorlaomerit ja koos temaga olevaid kuningaid löömast tagasi tuli, läks Soodoma kuningas temale vastu Saave orgu, see on Kuningaorgu.

18 Ja Melkisedek, Saalemi kuningas, tõi leiba ja veini, sest tema oli kõige kõrgema Jumala preester,

19 ja õnnistas teda ning ütles: 'Olgu õnnistatud Aabram, kõige kõrgema Jumala, taeva ja maa Looja poolt!

20 Olgu kiidetud kõige kõrgem Jumal, kes sinu vaenlased su kätte andis!' Ja Aabram andis temale kümnist kõigest.

21 Ja Soodoma kuningas ütles Aabramile: 'Anna hingelised mulle, aga varandus võta enesele!'

22 Kuid Aabram ütles Soodoma kuningale: 'Ma tõstan oma käe üles Issanda, kõige kõrgema Jumala poole, kes on taeva ja maa Looja,

23 et ma ei võta lõngaotsa ega jalatsipaelagi kõigest sellest, mis on sinu oma, et sa ei saaks öelda: Mina olen Aabrami rikkaks teinud!

24 Mul pole midagi vaja - ainult, mis poisid sõid, ja mehed, kes koos minuga käisid - Aaner, Eskol ja Mamre -, need võtku oma osa!'

   

From Swedenborg's Works

 

Arcana Coelestia #1675

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1675. The Horites in their Mount Seir. That this signifies the persuasions of falsity that are from the love of self, is evident from the signification of “the Horites,” and from the signification of “Seir.” As regards the Horites, they were those who dwelt in Mount Seir, as is evident (Genesis 36:8) f (Genesis 36:20) rom Genesis 36:8, 20, etc., where Esau is spoken of, who is called Edom. By “Esau” or “Edom,” in the genuine sense, is signified the Lord as to His Human Essence; and He is also represented by Esau or Edom, as may be seen from many passages of the Word both historical and prophetical; concerning which, of the Lord’s Divine mercy hereafter. And as they who are in persuasions of falsity were represented by the Horites, and as at that time representatives came forth into actual realization, therefore the driving out of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] Of this it is said in Moses:

That also is accounted a land of Rephaim; Rephaim dwelt therein aforetime; and the Ammonites call them Zamzummim, a people great and many, and tall as the Anakim; and Jehovah destroyed them from before them, and they had them in possession, and dwelt in their place. As He did for the sons of Esau, that dwelt in Seir, in that He destroyed the Horites from before them; and they had them in possession, and dwelt in their place (Deuteronomy 2:20-22).

These things represent and signify the same as what is here related concerning Chedorlaomer, namely, that Chedorlaomer and the kings with him smote the Horites in Mount Seir; for by Chedorlaomer, as before said, are represented the Lord’s good and truth in His childhood, thus the Lord’s Human Essence in respect to good and truth at that time, by which He destroyed the persuasions of falsity, that is, the hells filled with such a crew of the devil, that attempted to destroy the world of spirits, and consequently the human race, by persuasions of falsity.

[3] And as Esau or Edom represented the Lord in respect to His Human Essence, Mount Seir also, and Paran represented the things that belonged to His Human Essence, namely, the celestial things of love. This is evident from the blessing of Moses:

Jehovah came from Sinai, and arose to them from Seir; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them, yea, He loveth the peoples (Deuteronomy 33:2-3

that “Jehovah arose from Mount Seir, and shone forth from Mount Paran,” signifies nothing else than the Lord’s Human Essence. Everyone may know that to rise from Mount Seir, and to shine forth from Mount Paran, signifies neither mountains nor their inhabitants, but Divine realities, thus the celestial things of the Lord’s Human Essence, of which it is predicated that Jehovah arose and shone forth from it.

[4] That “Seir” has this signification is evident from the Song of Deborah and Barak, in the book of Judges:

O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the heavens also dropped drops, the clouds also dropped waters, the mountains flowed down, this Sinai before Jehovah the God of Israel (5:4-5); where to “go forth out of Seir,” and to “depart out of the field of Edom,” have no other signification.

[5] This is even more manifest in the prophecy of Balaam (who was one of the sons of the east, or from Syria, where there was a remnant of the Ancient Church), as given in Moses:

I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel, and Edom shall be an inheritance, Seir also shall be an inheritance, belonging to His enemies (Numbers 24:17-18); where “to see Him, but not now,” to “behold Him, but not nigh,” is the Lord’s coming into the world; whose Human Essence is called “a star out of Jacob,” which is to arise, and also “Edom,” and “Seir”; that Edom and Seir were not to be the inheritance, is plain to everyone. That “Seir, belonging to His enemies,” or the mountain of His enemies, should be an inheritance, means the same as in many other places, where it is said that the enemies were to be expelled, and their land possessed.

[6] That Mount Paran also, or El-paran, named in this verse, signifies the same, is evident likewise in Habakkuk:

God will come from Teman, and the Holy One from Mount Paran. Selah. His honor covered the heavens, and the earth was filled with His praise (Hab. 3:3).

But it is to be known that mountains and lands have and take a signification from those who inhabit them; from the Horites when the Horites dwelt there; and when these were expelled, from those who expelled them, as from Esau or Edom, and also from other sources; and therefore the signification exists in two senses, the genuine and the opposite; in the genuine the places in question denote the Lord’s Human Essence; in the opposite, the love of self. The Lord’s Human Essence is celestial love itself, and the opposite to celestial love is the love of self. So the Horites here signify the persuasions of falsity from the love of self.

[7] There are persuasions of falsity from the love of self, and there are persuasions of falsity from the love of the world; the persuasions that are from the love of self are most foul; but the persuasions from the love of the world are not so foul. The persuasions of falsity from the love of self are opposite to the celestial things of love; but the persuasions of falsity from the love of the world are opposite to the spiritual things of love. Persuasions from the love of self carry with them a desire to exercise command over all things; and so far as restraints are relaxed to them, they rush on, even to desire to exercise command over the universe, and even over Jehovah Himself, as has been shown. Therefore persuasions of this kind are not tolerated in the other life. But persuasions from the love of the world do not rush on so far; but only to the insanity of not being contented with one’s lot. They vainly affect a heavenly joy, and desire to appropriate the goods of others, but not so much with the disposition to exercise command. But the differences that exist among these persuasions are innumerable.

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