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Genesis 21

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1 καὶ κύριος ἐπεσκέψατο τὴν σαρραν καθὰ εἶπεν καὶ ἐποίησεν κύριος τῇ σαρρα καθὰ ἐλάλησεν

2 καὶ συλλαβοῦσα ἔτεκεν σαρρα τῷ αβρααμ υἱὸν εἰς τὸ γῆρας εἰς τὸν καιρόν καθὰ ἐλάλησεν αὐτῷ κύριος

3 καὶ ἐκάλεσεν αβρααμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου αὐτῷ ὃν ἔτεκεν αὐτῷ σαρρα ισαακ

4 περιέτεμεν δὲ αβρααμ τὸν ισαακ τῇ ὀγδόῃ ἡμέρᾳ καθὰ ἐνετείλατο αὐτῷ ὁ θεός

5 αβρααμ δὲ ἦν ἑκατὸν ἐτῶν ἡνίκα ἐγένετο αὐτῷ ισαακ ὁ υἱὸς αὐτοῦ

6 εἶπεν δὲ σαρρα γέλωτά μοι ἐποίησεν κύριος ὃς γὰρ ἂν ἀκούσῃ συγχαρεῖταί μοι

7 καὶ εἶπεν τίς ἀναγγελεῖ τῷ αβρααμ ὅτι θηλάζει παιδίον σαρρα ὅτι ἔτεκον υἱὸν ἐν τῷ γήρει μου

8 καὶ ηὐξήθη τὸ παιδίον καὶ ἀπεγαλακτίσθη καὶ ἐποίησεν αβρααμ δοχὴν μεγάλην ᾗ ἡμέρᾳ ἀπεγαλακτίσθη ισαακ ὁ υἱὸς αὐτοῦ

9 ἰδοῦσα δὲ σαρρα τὸν υἱὸν αγαρ τῆς αἰγυπτίας ὃς ἐγένετο τῷ αβρααμ παίζοντα μετὰ ισαακ τοῦ υἱοῦ αὐτῆς

10 καὶ εἶπεν τῷ αβρααμ ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς οὐ γὰρ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου ισαακ

11 σκληρὸν δὲ ἐφάνη τὸ ῥῆμα σφόδρα ἐναντίον αβρααμ περὶ τοῦ υἱοῦ αὐτοῦ

12 εἶπεν δὲ ὁ θεὸς τῷ αβρααμ μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης πάντα ὅσα ἐὰν εἴπῃ σοι σαρρα ἄκουε τῆς φωνῆς αὐτῆς ὅτι ἐν ισαακ κληθήσεταί σοι σπέρμα

13 καὶ τὸν υἱὸν δὲ τῆς παιδίσκης ταύτης εἰς ἔθνος μέγα ποιήσω αὐτόν ὅτι σπέρμα σόν ἐστιν

14 ἀνέστη δὲ αβρααμ τὸ πρωὶ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκεν αγαρ καὶ ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον καὶ ἀπέστειλεν αὐτήν ἀπελθοῦσα δὲ ἐπλανᾶτο τὴν ἔρημον κατὰ τὸ φρέαρ τοῦ ὅρκου

15 ἐξέλιπεν δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ καὶ ἔρριψεν τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης

16 ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν εἶπεν γάρ οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου καὶ ἐκάθισεν ἀπέναντι αὐτοῦ ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν

17 εἰσήκουσεν δὲ ὁ θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου οὗ ἦν καὶ ἐκάλεσεν ἄγγελος τοῦ θεοῦ τὴν αγαρ ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῇ τί ἐστιν αγαρ μὴ φοβοῦ ἐπακήκοεν γὰρ ὁ θεὸς τῆς φωνῆς τοῦ παιδίου σου ἐκ τοῦ τόπου οὗ ἐστιν

18 ἀνάστηθι λαβὲ τὸ παιδίον καὶ κράτησον τῇ χειρί σου αὐτό εἰς γὰρ ἔθνος μέγα ποιήσω αὐτόν

19 καὶ ἀνέῳξεν ὁ θεὸς τοὺς ὀφθαλμοὺς αὐτῆς καὶ εἶδεν φρέαρ ὕδατος ζῶντος καὶ ἐπορεύθη καὶ ἔπλησεν τὸν ἀσκὸν ὕδατος καὶ ἐπότισεν τὸ παιδίον

20 καὶ ἦν ὁ θεὸς μετὰ τοῦ παιδίου καὶ ηὐξήθη καὶ κατῴκησεν ἐν τῇ ἐρήμῳ ἐγένετο δὲ τοξότης

21 καὶ κατῴκησεν ἐν τῇ ἐρήμῳ τῇ φαραν καὶ ἔλαβεν αὐτῷ ἡ μήτηρ γυναῖκα ἐκ γῆς αἰγύπτου

22 ἐγένετο δὲ ἐν τῷ καιρῷ ἐκείνῳ καὶ εἶπεν αβιμελεχ καὶ οχοζαθ ὁ νυμφαγωγὸς αὐτοῦ καὶ φικολ ὁ ἀρχιστράτηγος τῆς δυνάμεως αὐτοῦ πρὸς αβρααμ λέγων ὁ θεὸς μετὰ σοῦ ἐν πᾶσιν οἷς ἐὰν ποιῇς

23 νῦν οὖν ὄμοσόν μοι τὸν θεὸν μὴ ἀδικήσειν με μηδὲ τὸ σπέρμα μου μηδὲ τὸ ὄνομά μου ἀλλὰ κατὰ τὴν δικαιοσύνην ἣν ἐποίησα μετὰ σοῦ ποιήσεις μετ' ἐμοῦ καὶ τῇ γῇ ᾗ σὺ παρῴκησας ἐν αὐτῇ

24 καὶ εἶπεν αβρααμ ἐγὼ ὀμοῦμαι

25 καὶ ἤλεγξεν αβρααμ τὸν αβιμελεχ περὶ τῶν φρεάτων τοῦ ὕδατος ὧν ἀφείλαντο οἱ παῖδες τοῦ αβιμελεχ

26 καὶ εἶπεν αὐτῷ αβιμελεχ οὐκ ἔγνων τίς ἐποίησεν τὸ πρᾶγμα τοῦτο οὐδὲ σύ μοι ἀπήγγειλας οὐδὲ ἐγὼ ἤκουσα ἀλλ' ἢ σήμερον

27 καὶ ἔλαβεν αβρααμ πρόβατα καὶ μόσχους καὶ ἔδωκεν τῷ αβιμελεχ καὶ διέθεντο ἀμφότεροι διαθήκην

28 καὶ ἔστησεν αβρααμ ἑπτὰ ἀμνάδας προβάτων μόνας

29 καὶ εἶπεν αβιμελεχ τῷ αβρααμ τί εἰσιν αἱ ἑπτὰ ἀμνάδες τῶν προβάτων τούτων ἃς ἔστησας μόνας

30 καὶ εἶπεν αβρααμ ὅτι τὰς ἑπτὰ ἀμνάδας ταύτας λήμψῃ παρ' ἐμοῦ ἵνα ὦσίν μοι εἰς μαρτύριον ὅτι ἐγὼ ὤρυξα τὸ φρέαρ τοῦτο

31 διὰ τοῦτο ἐπωνόμασεν τὸ ὄνομα τοῦ τόπου ἐκείνου φρέαρ ὁρκισμοῦ ὅτι ἐκεῖ ὤμοσαν ἀμφότεροι

32 καὶ διέθεντο διαθήκην ἐν τῷ φρέατι τοῦ ὅρκου ἀνέστη δὲ αβιμελεχ καὶ οχοζαθ ὁ νυμφαγωγὸς αὐτοῦ καὶ φικολ ὁ ἀρχιστράτηγος τῆς δυνάμεως αὐτοῦ καὶ ἐπέστρεψαν εἰς τὴν γῆν τῶν φυλιστιιμ

33 καὶ ἐφύτευσεν αβρααμ ἄρουραν ἐπὶ τῷ φρέατι τοῦ ὅρκου καὶ ἐπεκαλέσατο ἐκεῖ τὸ ὄνομα κυρίου θεὸς αἰώνιος

34 παρῴκησεν δὲ αβρααμ ἐν τῇ γῇ τῶν φυλιστιιμ ἡμέρας πολλάς

   

From Swedenborg's Works

 

Arcana Coelestia #2859

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2859. And Abraham dwelt in Beersheba. That this signifies that the Lord is that doctrine itself, is evident from the signification of “dwelling;” from the representation of Abraham; from the signification of “Beersheba” (explained before); and at the same time from the things which just precede. To “dwell in Beersheba” is to be in doctrine, but when predicated of the Lord it is to be doctrine; just as to dwell in heaven, which is also said of the Lord, signifies not only that He is in heaven, but also that He Himself is heaven; for He is the all of heaven (n. 551, 552). That the Lord is the Word is known, and therefore the Lord is doctrine (n. 2531), for all doctrine is from the Word. The all of doctrine in the Word is from the Lord, and is concerning the Lord. In the internal sense of the Word nothing but the Lord and His kingdom is treated of, as has been shown many times. It is the Lord’s Divine Human of which the internal sense of the Word especially treats; and the all of doctrine in the Word as regards man is to worship Him and love Him.

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

From Swedenborg's Works

 

Arcana Coelestia #2531

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2531. Therefore I did not suffer thee to touch her. That this signifies that the rational was not at all consulted, is evident from the signification of “suffering to touch,” as being to consult (as is also meant by “coming near her” in verse 4, n. 2519); and from the signification of “Sarah as a sister,” who is here meant, as being the rational (see n. 1495, 2508).

[2] That it may be further known how the case is with the doctrine of faith, as being spiritual from a celestial origin, be it known that it is Divine truth from Divine good, and thus wholly Divine. What is Divine is incomprehensible, because above all understanding, even the angelic; but still this Divine, which in itself is incomprehensible, can flow in through the Lord’s Divine Human into man’s rational; and when it flows into his rational, it is there received according to the truths which are therein; thus variously, and not with one as with another. Insofar therefore as the truths with a man are more genuine, so far the Divine which flows in is received more perfectly, and so far the man’s understanding is enlightened.

[3] In the Lord’s Word are Truths themselves; but in its literal sense are truths which are accommodated to the apprehension of those who are in external worship; whereas in its internal sense are truths accommodated to those who are internal men; that is, to those who are angelic as to doctrine and at the same time as to life. Their rational is enlightened therefrom to such a degree that their enlightenment is compared to the brightness of the stars and the sun (Daniel 12:3; Matthew 13:43). Hence it is plain how important it is that interior truths be known and received. These truths may indeed be known, but by no means received, except by those who have love to the Lord, or faith in Him; for as the Lord is the Divine good, so He is the Divine truth; consequently He is doctrine itself, since whatever is in the doctrine of true faith looks to the Lord, and looks also to the heavenly kingdom and the church, and to all things of the heavenly kingdom and the church. But all these are His, and are the intermediate ends through which the last end, that is, the Lord, is regarded.

[4] That the Lord is doctrine itself as to truth and good, and thus that it is He who alone is regarded in doctrine, He teaches in John:

Jesus said, I am the Way, the Truth, and the Life (John 14:6-7); where the “Way” is doctrine, the “Truth” all that is of doctrine, and the “Life” the good itself which is the life of the truth. And that love to Him or faith in Him is what receives, He also teaches in John:

His own received Him not; but as many as received Him, to them gave He power to be the sons of God, even to them that believe on His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:11-13).

Those are “born of God” who are in love and thence in faith.

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

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