The Bible

 

Genesis 21

Study

   

1 Ja Issand hoolitses Saara eest, nõnda nagu ta oli lubanud. Issand toimis Saaraga, nõnda nagu ta oli öelnud:

2 Saara jäi lapseootele ja tõi Aabrahamile poja ilmale ta vanas eas, määratud ajal, millest Jumal temaga oli rääkinud.

3 Ja Aabraham pani oma pojale, kes temale sündis, kelle Saara temale ilmale tõi, Iisak nimeks.

4 Ja Aabraham lõikas ümber oma poja Iisaki, kui see kaheksapäevane oli, nõnda nagu Jumal teda oli käskinud.

5 Ja Aabraham oli sada aastat vana, kui ta poeg Iisak temale sündis.

6 Aga Saara ütles: 'Jumal pani mind naerma! Igaüks, kes sellest kuuleb, naerab mind!'

7 Ja ta ütles: 'Kes oleks võinud Aabrahamile kuulutada, et Saara imetab veel lapsi? Ometi tõin ma temale poja ilmale ta vanas eas!'

8 Laps kasvas ja võõrutati; ja Aabraham tegi suure peo Iisaki võõrutamispäeval.

9 Kui Saara nägi mängimas egiptlanna Haagari poega, kelle see Aabrahamile oli ilmale toonud,

10 siis ta ütles Aabrahamile: 'Kihuta minema see teenija ja tema poeg, sest selle teenija poeg ei või pärida koos minu poja Iisakiga!'

11 See kõne aga oli Aabrahami silmis ta poja kohta väga paha.

12 Aga Jumal ütles Aabrahamile: 'Ärgu olgu see su silmis paha ei poisi ega su teenija kohta. Kõiges, mis Saara sulle ütleb, kuula ta sõna, sest Iisakist loetakse sinu sugu!

13 Aga ka teenija poja teen ma rahvaks, sest ta on ju sinu järeltulija.'

14 Ja Aabraham tõusis hommikul vara, võttis leiva ja veelähkri ning andis Haagarile, pannes need temale selga, samuti lapse ja saatis ta minema. Ja tema läks ning eksles Beer-Seba kõrbes.

15 Kui vesi lähkrist lõppes, siis ta jättis lapse ühe põõsa alla

16 ja läks ning istus temaga kohastikku, ammulaske kauguses, sest ta ütles: 'Ma ei või näha lapse surma!' Nõnda ta istus temaga kohastikku, tõstis häält ja nuttis.

17 Aga Jumal kuulis poisi häält ja Jumala ingel hüüdis taevast Haagarit ning ütles temale: 'Mis sul viga on, Haagar? Ära karda, sest Jumal on kuulnud poisi häält seal, kus ta on.

18 Tõuse, tõsta poiss üles ja võta ta käekõrvale, sest ma tahan temast teha suure rahva!'

19 Ja Jumal tegi ta silmad lahti, nõnda et ta nägi ühte veekaevu; ta läks ning täitis lähkri veega ja andis poisile juua.

20 Ja Jumal oli poisiga; ta kasvas ja elas kõrbes, ja temast sai ammukütt.

21 Ta elas Paarani kõrbes; ja ta ema võttis temale Egiptusemaalt naise.

22 Sel ajal rääkisid Abimelek ja tema väepealik Piikol Aabrahamiga, öeldes: 'Jumal on sinuga kõiges, mis sa teed.

23 Ja nüüd vannu mulle siin Jumala juures, et sa ei peta mind ega mu lapsi ja lapselapsi! Heateo pärast, mis ma sulle tegin, tee seda mulle ja maale, kus sa võõrana elad!'

24 Ja Aabraham ütles: 'Ma vannun!'

25 Aabraham aga noomis Abimelekit veekaevu pärast, mille Abimeleki sulased väevõimuga olid ära võtnud.

26 Kuid Abimelek vastas: 'Mina ei tea, kes seda tegi. Sina pole mulle sellest teatanud ja mina ise pole ka midagi kuulnud enne kui täna.'

27 Siis Aabraham võttis lambaid, kitsi ja veiseid ja andis Abimelekile; ja nad mõlemad sõlmisid lepingu.

28 Kui Aabraham pani seitse lambatalle eraldi,

29 küsis Abimelek Aabrahamilt: 'Milleks on siin need seitse talle, keda sa oled eraldi pannud?'

30 Ja tema vastas: 'Sa pead need seitse talle minu käest võtma tõendina minu poolt, et mina olen kaevanud selle kaevu!'

31 Seepärast hüütakse seda paika Beer-Sebaks, sest nad mõlemad andsid seal vande.

32 Nõnda sõlmisid nad Beer-Sebas lepingu. Siis Abimelek ja tema väepealik Piikol tõusid ja läksid tagasi vilistite maale.

33 Aabraham aga istutas Beer-Sebasse ühe tamariskipuu ja hüüdis seal appi Issanda, igavese Jumala nime.

34 Ja Aabraham elas võõrana vilistite maal kaua aega.

   

From Swedenborg's Works

 

Arcana Coelestia #2718

Study this Passage

  
/ 10837  
  

2718. 'A wife from the land of Egypt' means the affection for knowledge, which the member of the spiritual Church possesses. This is clear from the meaning of 'a wife' as affection or good, dealt with in 915, 2517, and from the meaning of 'Egypt' as knowledge, dealt with in 1164, 1165, 1186, 1462. In this verse the member of the spiritual Church is described so far as the nature of his good, that is, the essence of his life, is concerned - that the good residing with him is obscure, but that it is brightened with light from the Lord's Divine Human. From that brightening of it the affection for truth arises in the rational part of his mind, and the affection for knowledge in the natural part. The reason the affection for good such as resides within the celestial man cannot arise in the spiritual man, but instead the affection for truth, is that the good residing with him is implanted in the understanding part of his mind, and is obscure compared with the celestial man's good, as shown in 2715. From this good no other type of affection can be generated and derived within his rational than the affection for truth, and through this affection for truth the affection for knowledge within the natural. No other truth is meant in this case than that which the person believes to be the truth, even though it may not in itself be the truth. Nor is knowledge used to mean such knowledge as the learned possess but all factual knowledge with which a person can be taught from what he experiences or hears in everyday life, from doctrine, and from the Word. It is the affection for such truth and knowledge that exists within the member of the spiritual Church.

[2] So that it may be known what is meant by the affection for truth existing with someone and what by the affection for good, let a brief statement be made regarding them. Those with the affection for truth think about, question, and discuss whether a thing is true, whether it is so. And when they are convinced it is true, or is so, they think about, question, and discuss what it is. Thus they remain rooted on the doorstep and cannot be admitted into wisdom until they no longer have any doubts. Those however with whom the affection for good exists know and perceive that the thing is so from the good itself governing them. Thus they do not remain on the doorstep but are in a room inside, having been admitted into wisdom.

[3] Take as an example the consideration that it is a celestial gift to think and to act from an affection for good, or from good. Those with whom the affection for truth exists discuss whether this is so, whether such a gift can exist, and what it may be. And so long as they are turning over doubts about it they are unable to be admitted. But those with the affection for good do not discuss or turn doubts over but assert that the thing is true and are for that reason admitted. For those with whom the affection for good exists, that is, those who are celestial, start off where those with the affection for truth, that is, those who are spiritual, come to a halt, so that the furthest point reached by the latter is the starting point for the former. That being so, those who are celestial are given to know, recognize, and perceive that affections for good are countless - as numerous as the communities in heaven - and that they are all joined together by the Lord into a heavenly form so as to constitute one human being so to speak. They are also given to define by perception the genus and species to which each affection belongs.

[4] Or take this example: All delight, blessedness, and happiness belong wholly to love, but the nature of the love determines that of the delight, blessedness, and happiness. The spiritual man fixes his mind on the question whether this is true and whether delight, blessedness, and happiness may not spring from some other source, such as from mixing with others, talking to others, meditation, or learning, and also whether they reside in possessions, position, reputation, and the glory resulting from these. As long as he is asking such questions he does not confirm himself in the truth that none of these accomplishes anything, only the affection born of love which is present within them and making them what they are. The celestial man however does not remain rooted in such preliminary questionings but immediately asserts that the thing is true. Consequently he is interested in the end in view and the realization of this, that is, he is governed by the very affections born of love which are countless, and in each one of which there are things beyond description, involving variations of delight, blessedness, and happiness that have no end.

[5] Take as a further example the consideration that the neighbour is to be loved for the good that resides with him. Those with whom the affection for truth exists think, question, and discuss whether this is true, that is, whether it is so. They ask what the neighbour is, what good is; but they go no further than this, and therefore they shut the door to wisdom against themselves. Those however with the affection for good assert that the thing is so and do not consequently shut the door against themselves but enter in and so come to know, recognize, and perceive from good who is pre-eminently the neighbour, also in what degree he is the neighbour, and that everyone in differing ways is the neighbour. Thus they perceive things beyond description, over and above what is known to those with the affection solely for truth.

[6] Take as yet another example the truth that a person who loves the neighbour for the good within him loves the Lord. Those with the affection for truth question whether this is so. And if they are told that anyone who loves the neighbour for the good within him loves the good, and that - since all good comes from the Lord and the Lord is present in good - when anyone loves good he also loves the Lord from whom that good comes and in which He is present, they then question whether that too is so. They also ask what loving good is, as well as what good is, and whether the Lord is present more so in good than in truth. As long as they remain rooted in such questionings they cannot get even a distant view of wisdom. But those with the affection for good know from perception that the thing is so and immediately behold the whole field of wisdom leading right on to the Lord.

[7] From these examples it may become clear why in comparison with those who have the affection for good, that is, with those who are celestial, obscurity exists with those who have the affection for truth, that is, with those who are spiritual Nevertheless the latter are able to pass from obscurity into light, provided that they are willing to adopt the affirmative attitude that all good belongs to love to the Lord and charity towards the neighbour; also that love and charity constitute spiritual conjunction, and that these are the source of all blessedness and happiness, thus that heavenly life consists in the good belonging to love received from the Lord, but not in the truth of faith separated from it.

  
/ 10837  
  

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