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Genesi 16

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1 Or Sarai, moglie d’Abramo, non gli avea dato figliuoli. Essa aveva una serva egiziana per nome Agar.

2 E Sarai disse ad Abramo: "Ecco, l’Eterno m’ha fatta sterile; deh, va’ dalla mia serva; forse avrò progenie da lei". E Abramo dette ascolto alla voce di Sarai.

3 Sarai dunque, moglie d’Abramo, dopo che Abramo ebbe dimorato dieci anni nel paese di Canaan, prese la sua serva Agar, l’Egiziana, e la diede per moglie ad Abramo suo marito.

4 Ed egli andò da Agar, che rimase incinta; e quando s’accorse ch’era incinta, guardò la sua padrona con disprezzo.

5 E Sarai disse ad Abramo: "L’ingiuria fatta a me, ricade su te. Io t’ho dato la mia serva in seno; e da che ella s’è accorta ch’era incinta, mi guarda con disprezzo. L’Eterno sia giudice fra me e te".

6 E Abramo rispose a Sarai: "Ecco, la tua serva è in tuo potere; fa’ con lei come ti piacerà". Sarai la trattò duramente, ed ella se ne fuggì da lei.

7 E l’angelo dell’Eterno la trovò presso una sorgente d’acqua, nel deserto, presso la sorgente ch’è sulla via di Shur,

8 e le disse: "Agar, serva di Sarai, donde vieni? e dove vai?" Ed ella rispose: "Me ne fuggo dal cospetto di Sarai mia padrona".

9 E l’angelo dell’Eterno le disse: "Torna alla tua padrona, e umiliati sotto la sua mano".

10 L’angelo dell’Eterno soggiunse: "Io moltiplicherò grandemente la tua progenie, e non la si potrà contare, tanto sarà numerosa".

11 E l’angelo dell’Eterno le disse ancora: "Ecco, tu sei incinta, e partorirai un figliuolo, al quale porrai nome Ismaele, perché l’Eterno t’ha ascoltata nella tua afflizione;

12 esso sarà tra gli uomini come un asino selvatico; la sua mano sarà contro tutti, e la mano di tutti contro di lui; e abiterà in faccia a tutti i suoi fratelli".

13 Allora Agar chiamò il nome dell’Eterno che le avea parlato, Atta-El-Roi, perché disse: "Ho io, proprio qui, veduto andarsene colui che m’ha vista?"

14 Perciò quel pozzo fu chiamato "il pozzo di Lachai-Roi". Ecco, esso è fra Kades e Bered.

15 E Agar partorì un figliuolo ad Abramo; e Abramo, al figliuolo che Agar gli avea partorito, pose nome Ismaele.

16 Abramo aveva ottantasei anni quando Agar gli partorì Ismaele.

   

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Arcana Coelestia #1936

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1936. Return to thy mistress. That this signifies that it was observed that it ought not to trust to itself, but to interior truth and the affection of it, is evident from the signification of her “mistress,” as being the affection of interior truth. But what is specially signified by “Sarai” (by Sarai as a “wife,” and by Sarai as a “mistress”) cannot be described, for it can be grasped by no idea; the things signified are, as before said, above the understanding, even that which is angelic. It is only suggested here how the Lord thought concerning the appearances that had engaged the attention of His first rational, namely, that they were not to be trusted, but Divine truths themselves, however incredible these might appear in the view of that rational. For such is the case with all truths Divine; if the rational be consulted respecting them, they cannot possibly be believed, for they surpass all its comprehension. For example: that no man, spirit, or angel, lives from himself, but the Lord only; and that the life of a man, spirit, or angel is an appearance of life in him; this is repugnant to the rational, which judges from fallacies, but still it is to be believed because it is the truth.

[2] It is a truth Divine that in every expression of the Word, which appears so simple and rude to man, there are things illimitable, nay, more than the universal heaven; and that the arcana which are therein may be presented before the angels by the Lord with perpetual variety to eternity. This is so incredible to the rational that it is unwilling to give it any credence at all; but still it is true.

[3] It is a truth Divine that no one is ever rewarded in the other life for good deeds, if he placed merit in them, or if he did them for the sake of gain, honor, and reputation; also that no one is ever punished for evil deeds if he acted from a truly good end; the ends being what are regarded, and from them the deeds. This too cannot be believed by the rational; but as it is true, the rational is not to be trusted, for it does not form its conclusions from internal things, but from external things.

[4] It is a truth Divine that he who aspires to the least joy in the other life, receives from the Lord the greatest, and that he who aspires to the greatest has the least, also that in heavenly joy there is never anything connected with being preeminent to others, and that in proportion as there is this, there is hell; also that in heavenly glory there is nothing whatever of worldly glory. These things also are repugnant to the rational, but still are to be believed, because they are true.

[5] It is also a truth Divine that the more anyone believes nothing of wisdom to be from himself, the wiser he is; and that the more he believes it to be from himself, and thus the more he attributes prudence to himself, the more insane he is. This also the rational denies, because it supposes that what is not from itself is nothing. There are innumerable such things. From these few examples it may be seen that the rational is not to be trusted; for the rational is in fallacies and appearances, and it therefore rejects truths that are stripped of fallacies and appearances; and it does this the more, the more it is in the love of self and its cupidities, and the more it is in reasonings, and also in false principles respecting faith. (See also the examples adduced above, n. 1911)

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