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Genesis 18

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1 And Jehovah appeareth unto him among the oaks of Mamre, and he is sitting at the opening of the tent, about the heat of the day;

2 and he lifteth up his eyes and looketh, and lo, three men standing by him, and he seeth, and runneth to meet them from the opening of the tent, and boweth himself towards the earth,

3 And he saith, `My Lord, if, I pray thee, I have found grace in thine eyes, do not, I pray thee, pass on from thy servant;

4 let, I pray thee, a little water be accepted, and wash your feet, and recline under the tree;

5 and I bring a piece of bread, and support ye your heart; afterwards pass on, for therefore have ye passed over unto your servant;' and they say, `So mayest thou do as thou has spoken.'

6 And Abraham hasteth towards the tent, unto Sarah, and saith, `Hasten three measures of flour-meal, knead, and make cakes;'

7 and Abraham ran unto the herd, and taketh a son of the herd, tender and good, and giveth unto the young man, and he hasteth to prepare it;

8 and he taketh butter and milk, and the son of the herd which he hath prepared, and setteth before them; and he is standing by them under the tree, and they do eat.

9 And they say unto him, `Where [is] Sarah thy wife?' and he saith, `Lo -- in the tent;'

10 and he saith, `returning I return unto thee, about the time of life, and lo, to Sarah thy wife a son.'

11 And Sarah is hearkening at the opening of the tent, which is behind him;

12 and Abraham and Sarah [are] aged, entering into days -- the way of women hath ceased to be to Sarah;

13 and Sarah laugheth in her heart, saying, `After I have waxed old I have had pleasure! -- my lord also [is] old!'

14 And Jehovah saith unto Abraham, `Why [is] this? Sarah hath laughed, saying, Is it true really -- I bear -- and I am aged? Is any thing too wonderful for Jehovah? at the appointed time I return unto thee, about the time of life, and Sarah hath a son.'

15 And Sarah denieth, saying, `I did not laugh;' for she hath been afraid; and He saith, `Nay, but thou didst laugh.'

16 And the men rise from thence, and look on the face of Sodom, and Abraham is going with them to send them away;

17 and Jehovah said, `Am I concealing from Abraham that which I am doing,

18 and Abraham certainly becometh a nation great and mighty, and blessed in him have been all nations of the earth?

19 for I have known him, that he commandeth his children, and his house after him (and they have kept the way of Jehovah), to do righteousness and judgment, that Jehovah may bring on Abraham that which He hath spoken concerning him.'

20 And Jehovah saith, `The cry of Sodom and Gomorrah -- because great; and their sin -- because exceeding grievous:

21 I go down now, and see whether according to its cry which is coming unto Me they have done completely -- and if not -- I know;'

22 and the men turn from thence, and go towards Sodom; and Abraham is yet standing before Jehovah.

23 And Abraham draweth nigh and saith, `Dost Thou also consume righteous with wicked?

24 peradventure there are fifty righteous in the midst of the city; dost Thou also consume, and not bear with the place for the sake of the fifty -- the righteous who [are] in its midst?

25 Far be it from Thee to do according to this thing, to put to death the righteous with the wicked; that it hath been -- as the righteous so the wicked -- far be it from Thee; doth the Judge of all the earth not do justice?'

26 And Jehovah saith, `If I find in Sodom fifty righteous in the midst of the city, then have I borne with all the place for their sake.'

27 And Abraham answereth and saith, `Lo, I pray thee, I have willed to speak unto the Lord, and I -- dust and ashes;

28 peradventure there are lacking five of the fifty righteous -- dost Thou destroy for five the whole of the city?' and He saith, `I destroy [it] not, if I find there forty and five.'

29 And he addeth again to speak unto Him and saith, `Peradventure there are found there forty?' and He saith, `I do [it] not, because of the forty.'

30 And he saith, `Let it not be, I Pray thee, displeasing to the Lord, and I speak: peradventure there are found there thirty?' and He saith, `I do [it] not, if I find there thirty.'

31 And he saith, `Lo, I pray thee, I have willed to speak unto the Lord: peradventure there are found there twenty?' and He saith, `I do not destroy [it], because of the twenty.'

32 And he saith, `Let it not be, I pray Thee, displeasing to the Lord, and I speak only this time: peradventure there are found there ten?' and He saith, `I do not destroy [it], because of the ten.'

33 And Jehovah goeth on, when He hath finished speaking unto Abraham, and Abraham hath turned back to his place.

   

From Swedenborg's Works

 

Arcana Coelestia #1616

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1616. That 'Abram moved his tent, and came and dwelt in the oak groves of Mamre which are in Hebron' means that the Lord arrived at a perception more interior still is clear from the meaning of 'moving one's tent', that is, moving it and pitching it once again, as the process of being joined together; for 'a tent' is the holiness of worship, as shown already in 414, 1452, by which the external man is joined to the internal. It is also clear from the meaning of 'an oak-grove' as perception, dealt with already in 1442, 1443, where the phrase that occurred was 'the oak-grove of Moreh', meaning a first perception, whereas here the plural 'the oak-groves of Mamre' is used, which means a fuller, that is, more interior perception. This perception is called 'the oak-groves of Mamre which are in Hebron'. Mamre is also mentioned elsewhere in the Word, as in Genesis 14:13; 18:1; 23:17-19; 35:27; and Hebron too, in Genesis 35:27; 37:14; Joshua 10:36, 39; 14:13-15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and elsewhere. But what Mamre and Hebron mean where they are so mentioned will in the Lord's Divine mercy be seen when these other parts of the Word are explained.

[2] The implications of 'the oak-groves of Mamre which are in Hebron' meaning perception more interior still are as follows: To the extent that those things belonging to the external man are joined to celestial things belonging to the internal man perception grows and becomes more interior. Conjunction with celestial things confers perception, for within the celestial things that belong to love to Jehovah dwells the life itself of the internal man, or what amounts to the same, within celestial things which belong to love, that is, within celestial love, Jehovah is present. This presence is not perceived in the external man however until the conjunction has taken place. All perception is the result of conjunction.

[3] From the internal sense here it is clear what the situation was in the Lord's case: His External Man, or Human Essence, was joined step by step to the Divine Essence as cognitions multiplied and became fruitful. No one can ever, insofar as he is human, be joined to Jehovah, or the Lord, except by means of cognitions, for it is by means of cognitions that a person is made human. This applied to the Lord too since He was born as any other is born, and received instruction as any other does. Yet in the cognitions He had as receptacles celestial things were being instilled continually, with the result that His cognitions were constantly being made into the recipient vessels of celestial things; and these vessels also were themselves made celestial.

[4] Constantly the Lord advanced in this manner towards the celestial things of infancy, for, as stated already, the celestial things which belong to love are being instilled in a person from earliest infancy to childhood and on into adolescence as well. Since he is a human being, at that time and later on he is endowed with knowledge and cognitions. If a person is such that he can be regenerated, that knowledge and those cognitions are filled with celestial things that belong to love and charity, and are accordingly implanted within the celestial things he was endowed with from infancy through to childhood and adolescence, and in this way his external man is joined to his internal. First of all they are implanted in the celestial things he was endowed with in adolescence, then in those he was endowed with in childhood, and finally in those he was endowed with in infancy. At that point he is 'the little child' regarding whom the Lord said 'of such is the kingdom of God'. This implanting is done by the Lord alone, and therefore nothing celestial with man either does or can exist with man that does not come from, and belong to, the Lord.

[5] The Lord however from His own power joined His External Man to His Internal Man and filled His cognitions with celestial things, and He implanted them in celestial things, doing so according to Divine Order. First of all He implanted them in the celestial things of childhood, then in the celestial things of the age of childhood and back to infancy, and finally in the celestial things of His infancy. In this way He at the same time became as regards the Human Essence Innocence itself and Love itself, from which derive all innocence and all love in heaven and on earth. Such Innocence is true Infancy because it is simultaneously Wisdom. But the innocence of infancy is of no use at all unless by means of cognitions it becomes the innocence of wisdom, and this is why little children in the next life are endowed with cognitions. As the Lord implanted cognitions in celestial things, so He had perception, for, as stated, all perception is the result of conjunction. He had His first perception when He implanted the facts acquired in childhood, a perception meant by 'the oak-grove of Moreh'; and He had His second, which is the subject here, and which is more interior, when He implanted cognitions, a perception meant by 'the oak-groves of Mamre which are in Hebron'.

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