The Bible

 

Genesis 16

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1 Abromo žmona Saraja ne turėjo vaikų. Ji turėjo tarnaitę egiptietę, vardu Hagara.

2 Saraja tarė Abromui: “Viešpats nedavė man vaikų gimdyti. Prašau, įeik pas mano tarnaitę, galbūt per ją aš turėsiu vaikų”. Abromas paklausė Sarajos.

3 Abromui išgyvenus dešimt metų Kanaano šalyje, Saraja, Abromo žmona, savo tarnaitę egiptietę Hagarą davė savo vyrui Abromui už žmoną.

4 Jis įėjo pas Hagarą, ir ji pastojo. Hagara pastojusi su panieka ėmė žiūrėti į savo valdovę.

5 Tada Saraja tarė Abromui: “Širdgėla, kurią turiu, tegula ant tavęs! Aš pati daviau savo tarnaitę tau į glėbį, tačiau ji, pasijutusi nėščia, su panieka ėmė žiūrėti į mane. Viešpats tebūna teisėjas tarp manęs ir tavęs”.

6 Abromas tarė Sarajai: “Tavo tarnaitė yra tavo rankose. Elkis su ja, kaip tau patinka”. Kai Saraja ėmė ją spausti, ta pabėgo.

7 Viešpaties angelas, radęs ją prie vandens šaltinio dykumoje, prie kelio į Šūrą,

8 tarė: “Hagara, Sarajos tarnaite, iš kur atėjai ir kur eini?” Ji atsakė: “Bėgu nuo savo valdovės Sarajos”.

9 Viešpaties angelas jai tarė: “Sugrįžk pas savo valdovę ir nusižemink prieš ją.

10 Aš taip padauginsiu tavo palikuonis, kad jų net suskaičiuoti nebus galima.

11 Štai tu esi nėščia ir pagimdysi sūnų. Tu jį pavadinsi Izmaeliu, nes Viešpats išgirdo apie tavo priespaudą.

12 Tavo sūnus gyvens kaip laukinis asilas: jis bus prieš visus ir visi prieš jį, jis gyvens šalia savo brolių”.

13 Ir Viešpatį, kuris su ja kalbėjo, Hagara pavadino: “Tu esi Dievas, kuris mane matai”. Nes ji sakė: “Aš tikrai mačiau Dievą, kuris mato mane”.

14 Todėl tą šulinį pavadino Lahai oiju. Jis yra tarp Kadešo ir Beredo.

15 Hagara pagimdė Abromui sūnų. Abromas pavadino jį vardu Izmaelis.

16 Abromui buvo aštuoniasdešimt šešeri metai, kai Hagara pagimdė jam sūnų.

   

From Swedenborg's Works

 

Arcana Coelestia #1911

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1911. And she saw that she had conceived, and her mistress was despised in her eyes. That this signifies that this rational, at its conception, lightly esteemed the truth itself that was adjoined to good, is evident from the signification of the “mistress,” or Sarai, as being truth adjoined to good. The rational first conceived cannot acknowledge intellectual or spiritual truth as truth, because there adhere to this rational many fallacies from the memory-knowledges drawn from the world and from nature, and many appearances from the knowledges taken from the literal sense of the Word, and these are not truths.

[2] For example: it is an intellectual truth that all life is from the Lord; but the rational first conceived does not apprehend this, and supposes that if it did not live from itself it would have no life; nay, it is indignant if the contrary is said, as has been many times perceived from the spirits who still cling to the fallacies of the senses.

[3] It is an intellectual truth that all good and truth are from the Lord; but the rational first conceived does not apprehend this, because it has the feeling that they are as from itself; and it also supposes that if good and truth were not from itself, it could have no thought of good and truth, and still less do anything good and true; and that if they are from another it should let itself go, and wait all the time for influx.

[4] It is an intellectual truth that nothing but good is from the Lord, and not even the least of evil; and this too the rational first conceived does not believe, but supposes that because the Lord governs everything, evil also is from Him; and that because He is omnipotent and omnipresent, and is good itself, and does not take away the punishments of the evil in hell, He wills the evil of punishment; when yet He does evil to no one, nor does He will that anyone should be punished.

[5] It is an intellectual truth that the celestial man has from the Lord a perception of good and truth; but the first rational either denies the existence of perception altogether, or supposes that if a man were to perceive from another, and not from himself, he would be as if inanimate, or devoid of life. In fact the more the rational thinks from memory-knowledges that originate from sensuous things and from philosophical reasonings, the less does it apprehend the foregoing and all other intellectual truths, for the fallacies therefrom are involved in so much the darker shades. Hence it is that the learned believe less than others.

[6] Since the rational first conceived is such, it is evident that it despises its mistress, that is, it lightly esteems intellectual truth. Intellectual truth does not become manifest, that is, is not acknowledged, except insofar as fallacies and appearances are dispersed, and these are not dispersed so long as the man reasons about truths themselves from things of sense and from memory-knowledges, but it for the first time becomes manifest when he believes from a simple heart that it is truth because so said by the Lord. Then the shades of fallacies are dispersed, and then nothing in him prevents him from apprehending it.

[7] In the Lord however there were no fallacies, but when His rational was first conceived there were appearances of truth that in themselves were not truths, as is evident from what has been already said (n. 1661). Hence also His rational at its first conception lightly esteemed intellectual truth; but gradually, as His rational was made Divine, the clouds of the appearances were dispersed, and intellectual truths lay open to Him in their light; and this is represented and signified by Ishmael being expelled from the house when Isaac grew up. That the Lord did not lightly esteem intellectual truth, but that He perceived and saw that His new rational did so, will be seen from what follows (n. 1914).

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