A Bíblia

 

Genesis 14

Estude

   

1 And it was, in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Nations,

2 that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboim, and with the king of Bela; this is Zoar.

3 All these came·​·together to the valley of Siddim—this is the Salt Sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they revolted.

5 And in the fourteenth year came Chedorlaomer and the kings who were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kirjathaim;

6 and the Horites in their Mount Seir, even·​·to El-paran which is by the wilderness.

7 And they returned, and came to En-mishpat—this is Kadesh—and smote all the field of the Amalekites, and also the Amorite that dwelt in Ḥazezon-Tamar.

8 And there went·​·out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboim, and the king of Bela, this is Zoar; and they set· the battle ·in·​·array with them in the valley of Siddim;

9 with Chedorlaomer king of Elam, and Tidal king of Nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

10 And the valley of Siddim had wells, wells of tar`; and the king of Sodom and of Gomorrah fled, and they fell there, and they who were·​·left fled to the mountain.

11 And they took all the acquisition of Sodom and Gomorrah, and all their food, and went.

12 And they took Lot, the son of the brother of Abram, and his acquisition, and went; and he was dwelling in Sodom.

13 And there came one that had escaped, and told Abram the Hebrew*; and he was abiding in the oak·​·groves of Mamre the Amorite, the brother of Eshcol, and the brother of Aner; and they were masters* of the covenant of Abram.

14 And Abram heard that his brother was taken·​·captive; and he made·​·ready* his dedicated* men that were born of his house, eighteen and three hundred, and pursued them even·​·to Dan.

15 And he parted himself against them by night, he and his servants, and smote them, and pursued them even·​·to Hobah, which is on the left of Damascus.

16 And he returned all the acquisition, and also returned Lot his brother and his acquisition, and also the women and the people.

17 And the king of Sodom went·​·out to meet him, after his return from smiting Chedorlaomer and the kings who were with him, to the valley of Shaveh, it is the valley of the king.

18 And Melchizedek king of Salem* brought·​·out bread and wine, and he was priest to God Most·​·High.

19 And he blessed him, and said, blessed be Abram to God Most·​·High, Possessor of the heavens and the earth.

20 And blessed be God Most·​·High, who has delivered thine adversaries into thy hand. And he gave to him tithes of all.

21 And the king of Sodom said to Abram, Give to me the soul, and take the acquisition to thyself.

22 And Abram said to the king of Sodom, I have lifted·​·high my hand to Jehovah God Most·​·high, Possessor of the heavens and the earth;

23 that from a thread and even·​·to the lace of a shoe, I will not take anything that is thine; lest thou shouldest say, I have enriched Abram.

24 Besides only that which the lads have eaten, and the part of the men who went with me, Aner, Eshcol, and Mamre; let them take their part.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

Comentário

 

Smitten

  

'The smitten' signify people who are oppressed by the falsities of ignorance.

(Referências: Apocalypse Explained 357)

Das Obras de Swedenborg

 

Arcana Coelestia # 5307

Estudar Esta Passagem

  
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5307. 'Shall we find a man like this, in whom is the spirit of God?' means regarding an influx of truth containing good received from within, and so containing the celestial of the spiritual. This is clear from the meaning of 'a man' as truth, dealt with in 3134, 3309, 3459, and from the meaning of 'the spirit of God' as good received from within, thus from the Divine. The spirit of God is that which goes forth from the Divine, and so from absolute good; for the Divine is absolute Good. That which goes forth from this is truth containing good, and it is this truth that is meant in the Word by 'the spirit of God'. Actually the spirit does not go forth, only truth containing good, which is holy truth. The spirit is the instrument by means of which it is brought forth. This truth containing good is the celestial of the spiritual, represented by 'Joseph'.

[2] Within the Church it is well known that in a spiritual sense 'Joseph' is the Lord, which also explains why the Lord is called the heavenly Joseph. But no one knows which aspect of the Lord is represented by 'Joseph'. For the Lord is represented by Abraham, also by Isaac, and by Jacob too. He is represented as well by Moses and Elijah, by Aaron, and also by David, in addition to many others in the Word. But each one nevertheless represents Him in a different way from any other. The aspect that Abraham represents is the Divine itself, 'Isaac' the Divine Rational, 'Jacob' the Divine Natural, 'Moses' the Law or historical part of the Word, 'Elijah' the prophetical part, 'Aaron' His priesthood, and 'David' His kingship. But what aspect is represented by 'Joseph' may be seen in 3969, 4286, 4585, 4592, 4594, 4669, 4723, 4727, 4963, 5249 - that aspect which 'Joseph' represents being the celestial of the spiritual deriving from the rational. No other description than this can be used, for the celestial is good received from the Divine, the spiritual is truth received from that good, making it the truth of good received from His Divine Human. This was what the Lord was when He lived in the world. But once He had glorified Himself, He rose up above it; even His Human was made absolute Divine Good, or Jehovah.

[3] Nothing more specific can be stated regarding this arcanum than the following: Joseph came to Egypt, where first of all he served in the house of Potiphar, the chief of the attendants, then was held in custody, and after that was made the governor over Egypt, so that the way might be represented in which the Lord by progressive stages made the Human within Himself Divine, and so that all this might be written about in a Word that would contain matters of a Divine nature in its internal sense. This sense was intended to serve angels primarily, whose wisdom - which is beyond understanding or description when compared with human wisdom - is concerned with such Divine matters. It was intended at the same time to serve men who prefer historical to any other descriptions, in which, as men turn such descriptions over in their minds, angels can perceive - through an influx from the Lord - the matters of a Divine nature.

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