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1 Mose 17

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1 Als nun Abram neunundneunzig Jahre alt war, erschien ihm der HERR und sprach zu ihm: Ich bin der allmächtige Gott; wandle vor mir und sei fromm!

2 Und ich will meinen Bund zwischen mir und dir machen und will dich fast sehr mehren.

3 Da fiel Abram auf sein Angesicht. Und Gott redete weiter mit ihm und sprach:

4 Siehe, ich bin's und habe meinen Bund mit dir, und du sollst ein Vater vieler Völker werden.

5 Darum sollst du nicht mehr Abram heißen, sondern Abraham soll dein Name sein; denn ich habe dich gemacht vieler Völker Vater.

6 Und will dich fast sehr fruchtbar machen und will von dir Völker machen; und sollen auch Könige von dir kommen.

7 Und ich will aufrichten meinen Bund zwischen mir und dir und deinem Samen nach dir bei ihren Nachkommen, daß es ein ewiger Bund sei, also daß ich dein Gott sei und deines Samens nach dir.

8 Und will dir und deinem Samen nach dir geben das Land, da du ein Fremdling innen bist, nämlich das ganze Land Kanaan, zu ewiger Besitzung; und will ihr Gott sein.

9 Und Gott sprach zu Abraham: So halte nun meinen Bund, du und dein Same nach dir bei ihren Nachkommen.

10 Das ist aber mein Bund, den ihr halten sollt zwischen mir und euch und deinem Samen nach dir: Alles, was männlich ist unter euch, soll beschnitten werden.

11 Ihr sollt aber die Vorhaut an eurem Fleisch beschneiden. Dasselbe soll ein Zeichen sein des Bundes zwischen mir und euch.

12 Ein jegliches Knäblein, wenn es acht Tage alt ist, sollt ihr beschneiden bei euren Nachkommen; desselbengleichen auch alles was Gesindes daheim geboren oder erkauft ist von allerlei Fremden, die nicht eures Samens sind.

13 Also soll mein Bund an eurem Fleisch sein zum ewigen Bunde.

14 Und wo ein Knäblein nicht wird beschnitten an der Vorhaut seines Fleisches, des Seele soll ausgerottet werden aus seinem Volk, darum daß es meinen Bund unterlassen hat.

15 Und Gott sprach abermal zu Abraham: Du sollst dein Weib Sarai nicht mehr Sarai heißen, sondern Sara soll ihr Name sein.

16 Denn ich will sie segnen, und von ihr will ich dir einen Sohn geben; denn ich will sie segnen, und Völker sollen aus ihr werden und Könige über viel Völker.

17 Da fiel Abraham auf sein Angesicht und lachte und sprach in seinem Herzen: Soll mir hundert Jahre alt, ein Kind geboren werden und Sara neunzig Jahre alt gebären?

18 Und Abraham sprach zu Gott: Ach, daß Ismael leben sollte vor dir!

19 Da sprach Gott: Ja, Sara, dein Weib soll dir einen Sohn gebären, den sollst du Isaak heißen; denn mit ihm will ich meinen ewigen Bund aufrichten und mit seinem Samen nach ihm.

20 Dazu um Ismael habe ich dich auch erhöret. Siehe, ich habe ihn gesegnet und will ihn fruchtbar machen und mehren fast sehr. Zwölf Fürsten wird er zeugen, und will ihn zum großen Volk machen.

21 Aber meinen Bund will ich aufrichten mit Isaak, den dir Sara gebären soll um diese Zeit im andern Jahr.

22 Und er hörete auf mit ihm zu reden, Und Gott fuhr auf von Abraham.

23 Da nahm Abraham seinen Sohn Ismael und alle Knechte, die daheim geboren, und alle, die erkauft, und alles, was Mannsnamen war in seinem Hause, und beschnitt die Vorhaut an ihrem Fleisch eben desselben Tages, wie ihm Gott gesagt hatte.

24 Und Abraham war neunundneunzig Jahre alt, da er die Vorhaut an seinem Fleische beschnitt.

25 Ismael aber, sein Sohn, war dreizehn Jahre alt, da seines Fleisches Vorhaut beschnitten ward.

26 Eben auf einen Tag wurden sie alle beschnitten, Abraham, sein Sohn Ismael,

27 und was Mannsnamen in seinem Hause war, daheim geboren und erkauft von Fremden; es ward alles mit ihm beschnitten.

   

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Arcana Coelestia #2654

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2654. 'Mocking' means not in agreement with or favourably disposed towards the Divine Rational. This becomes clear from the meaning of 'mocking' as the product of an affection contrary to that which is not in agreement with or favourably disposed towards oneself. In the previous verse it was said that 'the boy grew and was weaned' and that 'Abraham made a great feast when he weaned Isaac', the meaning of which was that when the Lord's rational was made Divine the rational that existed first was separated. There now follows immediately therefore a reference to the son of Hagar the Egyptian, who is used to mean that first rational, as has been shown in the explanation of Chapter 16 where Ishmael and Hagar are the subject. From this it is also evident that the details in the internal sense follow, linked together in a continuous chain.

[2] But as regards the Lord's first rational, because it was born as with any other, that is to say, by means of knowledge and cognitions, it was inevitably immersed in appearances of truth, which are not in themselves truths, as may become clear from what has been presented in 1911, 1936, 2196, 2203, 2209, 2519. And because it was immersed in appearances of truth, truths devoid of appearances, as Divine truths are, were not able to agree with it nor to be favourably disposed towards it, not only because that rational can have no grasp of them but also because they are opposed to it. Let the following examples illustrate the matter:

[3] The human rational - that is to say, the rational formed from images of worldly things received through the senses, and later on from images of things analogous to actual worldly ones, such as are received from factual knowledge and from cognitions - virtually laughs or mocks if it is told that it does not live of itself but only appears to itself to do so. It likewise laughs if it is told that the less anyone believes that he lives of himself, the more he is truly living, that is, the more wise and intelligent he is, and the more blessed and happy. And it also laughs if it is told that that life is the life which angels possess, especially those who are celestial and are inmost or nearest to the Lord; for these know that nobody except Jehovah alone, that is, the Lord, lives of himself.

[4] This rational would also mock if it were told that it has nothing of its own, and that its possessing anything of its own is an illusion or an appearance. Still more would it mock if it were told that the more it is subject to the illusion that it possesses anything of its own the less it in fact possesses, and vice versa. It would likewise mock if it were told that whatever it thinks and does from what is its own is evil, even though it was good [in its effect], and if it were told that it has no wisdom until it believes and perceives that all evil comes from hell and all good from the Lord. This is a conviction, indeed a perception, that exists in all angels, yet they possess selfhood or a proprium in fuller measure than all others. But they realize and perceive that their selfhood comes from the Lord, even though it seems to be completely their own.

[5] This rational would again mock if it were told that in heaven the greatest are those who are least; that the wisest are those who believe and perceive that they themselves are the least wise; that the happiest are those who wish the greatest happiness to others and the least to themselves; that heaven consists in wishing to be below everyone else, but hell in wishing to be above everyone else; and that consequently the glory of heaven does not hold within it anything at all of that which the glory of the world holds.

[6] This rational would similarly mock if it were told that in the next life space and time do not exist at all but states in accordance with which there are appearances of space and time, and that life becomes more heavenly the further removed it is from the things that belong to space and time and the closer it comes to that which is eternal - for that which is eternal has absolutely nothing within it that is received from the notion of time or anything analogous to it. In the same way would the rational mock at countless other things it could be told.

[7] The Lord saw that such things were present in the merely human rational and that this rational therefore mocked Divine things. He did so from the Divine spiritual, which is meant by the words 'Sarah saw the son of Hagar the Egyptian', 2651, 2652. The fact that a person is able from within to have insight into the things residing with him that are below is well known from experience to those who have perception, and also to those who have conscience, for they see clearly enough to reproach themselves for what they think. This exemplifies how regenerate persons are able to see what their rational prior to regeneration is like. In man's case however such perception is received from the Lord, but in the Lord's case it was Self-derived.

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