The Bible

 

Genesis 13

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1 At umahon sa Timugan si Abram mula sa Egipto, siya at ang kaniyang asawa, at ang lahat ng kaniyang tinatangkilik, at si Lot na kaniyang kasama.

2 At si Abram ay totoong mayaman sa hayop, sa pilak, at sa ginto.

3 At nagpatuloy si Abram ng kaniyang paglalakbay mula sa Timugan hanggang sa Bethel, hanggang sa dakong kinaroroonan noong una ng kaniyang tolda sa pagitan ng Bethel at ng Hai;

4 Sa dako ng dambana na kaniyang ginawa roon nang una: at sinambitla doon ni Abram ang pangalan ng Panginoon.

5 At si Lot man na kinasama ni Abram ay may tupahan at bakahan, at mga tolda.

6 At sila'y hindi makayanan ng lupain, na sila'y manahan na magkasama: sapagka't napakarami ang kanilang pag-aari, na ano pa't hindi maaring manirahang magkasama.

7 At nagkaroon ng pagtatalo ang mga pastor ng hayop ni Abram at ang mga pastor ng hayop ni Lot; at ang Cananeo at ang Pherezeo ay naninirahan noon sa lupain.

8 At sinabi ni Abram kay Lot, Ipinamamanhik ko sa iyong huwag magkaroon ng pagtatalo, ikaw at ako, at ang mga pastor mo at mga pastor ko; sapagka't tayo'y magkapatid.

9 Di ba ang buong lupain ay nasa harap mo? Humiwalay ka nga sa akin, ipinamamanhik ko sa iyo: kung ikaw ay pasa sa kaliwa, ay pasa sa kanan ako: o kung ikaw ay pasa sa kanan, ay pasa sa kaliwa ako.

10 At itiningin ni Lot ang kaniyang mga mata, at natanaw niya ang buong kapatagan ng Jordan, na pawang patubigan na magaling sa magkabikabila, kung pasa sa Zoar, bago giniba ng Panginoon ang Sodoma at Gomorra, ay gaya ng halamanan ng Panginoon, gaya ng lupain ng Egipto.

11 Kaya't pinili ni Lot sa kaniya ang buong kapatagan ng Jordan; at si Lot ay naglakbay sa silanganan: at sila'y kapuwa naghiwalay.

12 Tumahan si Abram sa lupain ng Canaan; at si Lot ay tumahan sa mga bayan ng kapatagan, at inilipat ang kaniyang tolda hanggang sa Sodoma.

13 Ang mga tao nga sa Sodoma ay masasama at mga makasalanan sa harap ng Panginoon.

14 At sinabi ng Panginoon kay Abram, pagkatapos na makahiwalay si Lot sa kaniya, Itingin mo ngayon ang iyong mga mata, at tumanaw ka mula sa dakong iyong kinalalagyan, sa dakong hilagaan, at sa dakong timugan, at sa dakong silanganan, at sa dakong kalunuran:

15 Sapagka't ang buong lupaing iyong natatanaw ay ibibigay ko sa iyo, at sa iyong binhi magpakaylan man.

16 At gagawin kong parang alabok ng lupa ang iyong binhi: na ano pa't kung mabibilang ng sinoman ang alabok ng lupa ay mabibilang nga rin ang iyong binhi.

17 Magtindig ka, lakarin mo ang lupain, ang hinabahaba at niluwang-luwang niyan; sapagka't ibibigay ko sa iyo.

18 At binuhat ni Abram ang kaniyang tolda, at yumaon at tumahan sa mga punong encina ni Mamre na nasa Hebron, at siya'y nagtayo roon ng dambana sa Panginoon.

   

From Swedenborg's Works

 

Arcana Coelestia #2970

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2970. Which was in Machpelah, which was before Mamre. That this signifies the quality and amount of regeneration, is evident from the signification of “Machpelah” as being regeneration by means of the truth which is of faith; and from the signification of “Mamre,” as being its quality and amount. By “Machpelah” when the word “cave” is joined to it, or when it is said the “cave of Machpelah,” is signified faith which is in obscurity (n. 2935); but by “Machpelah” when named without the word “cave,” and it is stated afterwards that there is a “field with a cave” there, is meant regeneration; for by the “field” and “cave” are signified the good and truth of faith by which the regeneration is effected; and besides, Machpelah was a tract of land in which there was a sepulcher, by which last is signified regeneration (n. 2916). But “Mamre,” because it was Hebron (as is said in the 19th verse (Genesis 23:19) that follows presently), and was in Hebron (as is said in Genesis 13, verse 18), signifies nothing else than the quality and amount, here, of regeneration, when joined with “Machpelah;” but of the church when joined with “Hebron;” and likewise of perception when joined with “oak-groves” (as in n. 1616). Thus “Mamre” is simply the determination of the state of the thing; for it was a place where Abraham dwelt (Genesis 13:18); and where Isaac dwelt, and to which Jacob came (Genesis 35:27).

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

From Swedenborg's Works

 

Arcana Coelestia #1616

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1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of “pitching a tent,” that is, of moving and fixing a tent, as being to be conjoined,—for a “tent” is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an “oak-grove,” as being perception, as explained above (n. 1442, 1443), where it was “the oak-grove of Moreh,” which is the first perception; but here, “the oak-groves of Mamre,” in the plural, which signify more perception, that is, perception more internal. This perception is called “the oak-groves of Mamre that are in Hebron.” “Mamre” is also mentioned elsewhere (as in Genesis 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Genesis 35:27; 37:14; Josh. 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord’s Divine mercy be seen where these passages are explained.

[2] As to “the oak-groves of Mamre that are in Hebron” signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction.

[3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial.

[4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man.

They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a “little child,” of whom the Lord said that “of such is the kingdom of God.” This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord’s.

[5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by “the oak-grove of Moreh;” and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by “the oak-groves of Mamre that are in Hebron.”

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