The Bible

 

Postanak 21

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1 I Gospod pohodi Saru, kao što beše rekao i učini Gospod Sari kao što beše kazao.

2 Jer zatrudne i rodi Sara Avramu sina u starosti njegovoj u isto vreme kad kaza Gospod.

3 I Avram nadede ime sinu koji mu se rodi, kog mu rodi Sara, Isak.

4 I obreza Avram sina svog Isaka kad bi od osam dana, kao što mu zapovedi Bog.

5 A Avramu beše sto godina kad mu se rodi sin Isak.

6 A Sara reče: Bog mi učini smeh; ko god čuje, smejaće mi se.

7 I reče: Ko bi rekao Avramu da će Sara dojiti decu? Ipak mu rodih sina u starosti njegovoj.

8 A kad dete doraste da se odbije od sise, učini Avram veliku gozbu onaj dan kad odbiše Isaka od sise.

9 I Sara vide sina Agare Misirke, koja ga rodi Avramu, gde se podsmeva;

10 Pa reče Avramu: Oteraj ovu robinju sa sinom njenim, jer sin ove robinje neće biti naslednik s mojim sinom, s Isakom.

11 A to Avramu bi vrlo krivo radi sina njegovog.

12 Ali Bog reče Avramu: Nemoj da ti je krivo radi deteta i radi robinje tvoje. Šta ti je god kazala Sara, poslušaj; jer će ti se u Isaku seme prozvati.

13 Ali ću i od sina robinjinog učiniti narod, jer je tvoje seme.

14 I Avram ustav ujutru rano, uze hleba i mešinu vode, i dade Agari metnuvši joj na leđa, i dete, i otpusti je. A ona otišavši lutaše po pustinji virsavskoj.

15 A kad nesta vode u mešini, ona baci dete pod jedno drvo,

16 Pa otide koliko se može strelom dobaciti, i sede prema njemu; jer govoraše: Da ne gledam kako će umreti dete. I sedeći prema njemu stade glasno plakati.

17 A Bog ču glas detinji, i anđeo Božji viknu s neba Agaru, i reče joj: Šta ti je Agaro? Ne boj se, jer Bog ču glas detinji odande gde je.

18 Ustani, digni dete i uzmi ga u naručje; jer ću od njega učiniti velik narod.

19 I Bog joj otvori oči, te ugleda studenac; i otišavši napuni mešinu vode, i napoji dete.

20 I Bog beše s detetom, te odraste, i živeše u pustinji i posta strelac.

21 A živeše u pustinji Faranu. I mati ga oženi iz zemlje misirske.

22 U to vreme reče Avimeleh i Fihol vojvoda njegov Avramu govoreći: Bog je s tobom u svemu što radiš.

23 Zakuni mi se sada Bogom da nećeš prevariti mene ni sina mog ni unuka mog nego da ćeš dobro onako kako sam ja tebi činio i ti činiti meni i zemlji u kojoj si došljak.

24 A Avram reče: Hoću se zakleti.

25 Ali Avram prekori Avimeleha za studenac, koji uzeše na silu sluge Avimelehove.

26 A Avimeleh reče: Ne znam ko je to učinio; niti mi ti kaza, niti čuh do danas.

27 Tada Avram uze ovaca i goveda, i dade Avimelehu, i uhvati veru među sobom.

28 A Avram odluči sedam jaganjaca iz stada.

29 A Avimeleh reče Avramu: Šta će ono sedam jaganjaca što si odlučio?

30 A on odgovori: Da primiš iz moje ruke ono sedam jaganjaca, da mi bude svedočanstvo da sam ja iskopao ovaj studenac.

31 Otuda se prozva ono mesto Virsaveja, jer se onde zakleše obojica.

32 Tako uhvatiše veru na Virsaveji. Tada se diže Avimeleh i Fihol vojvoda njegov, i vratiše se u zemlju filistejsku.

33 A Avram posadi lug na Virsaveji, i onde prizva ime Gospoda Boga Večnog.

34 I Avram živeše kao došljak u zemlji filistejskoj mnogo vremena.

   

From Swedenborg's Works

 

Arcana Coelestia #2649

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2649. On the day when he weaned Isaac. That this signifies the state of separation, is evident from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893); and from the signification of “being weaned,” as being to be separated (see n. 2647). From the first verse of this chapter the uniting of the Lord’s Divine Essence with His Human Essence has been treated of, in this order: The presence of the Divine in the Human for the sake of unition (verse 1). The presence of the Human in the Divine, and thus a reciprocal unition (see n. 2004) (verse 2). From this unition the Human was made Divine (verse 3). And this successively and continually while the Lord lived in the world (verse 4). And this commenced when the rational was in a state to receive (verse 5). The state of the unition is described as to its quality, with its arcana (verses 6-7). Now follows the separation of the maternal human, and this is continued down to verse 12; which separation is signified in this verse by the weaning of Isaac, and is represented in the following verses by Hagar’s son being sent away out of the house. And as the union of the Lord’s Divine with His Human and of His Human with His Divine is the very marriage of good and truth, and from it is the heavenly marriage, which is the same as the Lord’s kingdom, therefore a great feast is mentioned which Abraham made when he weaned Isaac, by which the beginning of marriage or the first union is signified; which feast and weaning, but for the signification, would never have been mentioned.

[2] As the separation of the first human, which the Lord had from the mother, now follows, and at length the full removal of it, it is to be known that the Lord gradually and continually, even to the last of His life when He was glorified, separated from Himself and put off that which was merely human, namely, that which He derived from the mother, until at length He was no longer her son, but the Son of God, not only as to conception but also as to birth, and thus was one with the Father, and was Jehovah Himself. That He separated from Himself and put off all the human from the mother, so that He was no longer her son, is manifest from His words in John:

When the wine failed, the mother of Jesus said unto Him, They have no wine. Jesus saith unto her, Woman, what [belongs] to Me and to thee ? (John 2:3-4).

In Matthew:

One said, Behold, Thy mother and Thy brethren stand without, seeking to speak to Thee. But Jesus answering said unto him that told Him, Who is My mother? and who are My brethren? And stretching forth His hand toward His disciples, He said, Behold My mother, and My brethren; for whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matthew 12:47-50; Mark 3:2-35; Luke 8:20-21).

In Luke:

A certain woman out of the multitude lifting up her voice, said unto Him, Blessed is the womb that bare Thee, and the breasts which Thou didst suck. But Jesus said, Blessed are they that hear the Word of God, and keep it (Luke 11:27-28).

[3] Here, when the woman spoke of His mother, the Lord spoke of those described above, namely, “Whoever shall do the will of My Father, the same is My brother, and sister, and mother;” which is the same as this, “Blessed are they that hear the Word of God, and keep it.”

In John:

Jesus seeing His mother and the disciple whom He loved standing by, said unto His mother, Woman, behold thy son. Then said He to the disciple, Behold thy mother. Therefore from that hour the disciple took her to his own home (John 19:26-27).

From these words it is manifest that the Lord spoke to her according to her thought when she saw Him on the cross, and even then not calling her mother, but “woman;” and that He transferred the name of mother to those who are signified by the disciple; on which account He said to the disciple, “Behold thy mother.” Still more manifest is this from the Lord’s own words, in Matthew:

Jesus asked the Pharisees, saying, What think ye of Christ? whose son is He? They say unto Him, David’s. He saith unto them, How then doth David in the spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand until I make Thine enemies Thy foot stool? If David therefore call Him Lord, how is He his Son ? And no one was able to answer Him a word (Matthew 22:41-46 Mark 12:35-37 Luke 20:42-44).

Thus He was no longer the Son of David as to the flesh.

[4] And further, in regard to the separation and putting off of the maternal human those do not comprehend this who have merely corporeal ideas respecting the Lord’s Human, and think of it as of the human of any other man; hence to such these things are stumbling-blocks. They do not know that such as the life is such is the man, and that the Divine Esse [Being] of life, or Jehovah, was in the Lord from conception, and that a similar Esse of life came forth in His Human by means of the union.

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