The Bible

 

Бытие 21

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1 И посјтилъ Іегова Сарру, какъ сказалъ; и сотворилъ Іегова Саррј, какъ говорилъ.

2 Сарра зачала, и родила Аврааму сына въ старости его, въ назначенное время, которое предсказалъ ему Богъ.

3 И нарекъ Авраамъ имя сыну своему, родившемуся у него, котораго родила ему Сарра: Исаакъ.

4 И обрјзалъ Авраамъ Исаака, сына своего, осми дней отъ рожденія, какъ заповјдалъ ему Богъ.

5 Аврааму же было сто лјтъ, когда родился у него Исаакъ. сынъ его.

6 Тогда Сарра сказала: смјхъ сотворилъ мнј Богъ; кто ни услышитъ обо мнј, разсмјется.

7 И сказала: Кто сказалъ бы Аврааму: Сарра будетъ кормить дјтей грудью? Ибо въ старости его я родила сына.

8 Дитя выросло, и отнято отъ груди; и Авраамъ сдјлалъ большой пиръ въ тотъ день, когда Исаакъ отнятъ отъ груди,

9 И увидјла Сарра, что сынъ Агари Египтянки, котораго она родила Аврааму, насмјхается,

10 и сказала Аврааму: выгони эту рабыню и сына ея; ибо не наслјдуетъ сынъ этой рабыни съ сыномъ моимъ Исаакомъ.

11 Сіе весьма прискорбно показалось Аврааму, по любви его къ сыну своему.

12 Но Богъ сказалъ Аврааму: не скорби объ отрокј и о рабынј своей; что ни скажеть тебј Сарра, слушайся словъ ея; ибо, въ Исаакј наречется тебј сјмя.

13 И отъ сына рабыни Я произведу народъ, потому что и онъ есть твое сјмя.

14 Авраамъ всталъ рано, и взялъ хлјба и мјхъ воды, и далъ Агари, положилъ ей на плеча, и отрока отдалъ и отпустилъ ее. Она пошла, и заблудилась въ пустынј Беэр-Шава.

15 И когда воды въ мјхј не стало, она бросила отрока подъ однимъ кустомъ,

16 и пошла, сјла противъ него, удалясь на одинъ выстрјлъ изъ лука, ибо она сказала: не хочу видјть смерти отрока. Итакъ она сјла противъ него, и подняла вопль, и плакала.

17 И услышалъ Богъ гласъ отрока; и Ангелъ Божій съ небесъ возвалъ Агарь, и сказалъ ей: что ты, Агарь? не бойся; Богъ услышалъ голосъ отрока, оттуда, гдј онъ теперь.

18 Встань, подними отрока, и возми его рукою твоею; ибо Я произведу отъ него великій народъ.

19 Тогда Богъ отверзъ очи ея, и она увидјла колодезь воды, и пошла, наполнила мјхъ водою, и напоила отрока.

20 И Богъ былъ съ отрокомъ; и онъ выросъ, и сталъ жить въ пустынј; и сдјлался стрјлкомъ изъ лука.

21 Онъ жилъ въ пустынј Фаранъ; и его мать взяла ему жену изъ земли Египетской.

22 Случилось въ то время, что Авимелехъ съ Фихоломъ, военачальникомъ своимъ, сказалъ Аврааму: съ тобою Богъ во всемъ, что ты ни дјлаешь.

23 Итакъ, поклянись мнј здјсь Богомъ, что ты не обидишь ни меня, ни сына моего, ни внука моего; что тоже благорасположеніе, которое я оказалъ тебј, ты будешъ оказывать мнј, и землј сей, въ которой ты гостишь.

24 И сказалъ Авраамъ: я клянусь.

25 При семъ Авраамъ жаловался Авимелеху о кладезј водъ, который отняли рабы Авимелеховы.

26 Авимелехъ же сказалъ: я не зналъ, кто это сдјлалъ, и ты не сказалъ мнј; я даже и не слыхалъ о томъ донынј.

27 Тогда Авраамъ взялъ мјлкаго и крупнаго скота, и далъ Авимелеху, и они оба заключили союзъ.

28 И поставилъ Авраамъ семь агницъ изъ стада мјлкаго скота особо.

29 Авимелехъ же сказалъ Аврааму: на что здјсь сіи семь агницъ, которыхъ ты поставилъ особо?

30 Онъ сказалъ: семь агницъ сихъ возми отъ руки моей, чтобъ онј были мнј свидјтельствомъ, что я выкопалъ этотъ колодезь.

31 Потому и назвалъ онъ сіе мјсто Беэр-Шава (кладязь клятвы); ибо тутъ оба они клялись.

32 И заключили союзъ въ Беэр-Шавј. И всталъ Авимелехъ и Фихолъ военачальникъ его, и возвратились въ землю Филистимскую.

33 И насадилъ Авраамъ при Беэр-Шавј рощу, и призвалъ тамъ имя Іеговы, Бога Вјчнаго.

34 И жилъ Авраамъ въ землј Филистимской, какъ странникъ, дни многіе.

   

From Swedenborg's Works

 

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.