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Genesis 18

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1 ωφθη δε αυτω ο θεος προς τη δρυι τη μαμβρη καθημενου αυτου επι της θυρας της σκηνης αυτου μεσημβριας

2 αναβλεψας δε τοις οφθαλμοις αυτου ειδεν και ιδου τρεις ανδρες ειστηκεισαν επανω αυτου και ιδων προσεδραμεν εις συναντησιν αυτοις απο της θυρας της σκηνης αυτου και προσεκυνησεν επι την γην

3 και ειπεν κυριε ει αρα ευρον χαριν εναντιον σου μη παρελθης τον παιδα σου

4 λημφθητω δη υδωρ και νιψατωσαν τους ποδας υμων και καταψυξατε υπο το δενδρον

5 και λημψομαι αρτον και φαγεσθε και μετα τουτο παρελευσεσθε εις την οδον υμων ου εινεκεν εξεκλινατε προς τον παιδα υμων και ειπαν ουτως ποιησον καθως ειρηκας

6 και εσπευσεν αβρααμ επι την σκηνην προς σαρραν και ειπεν αυτη σπευσον και φυρασον τρια μετρα σεμιδαλεως και ποιησον εγκρυφιας

7 και εις τας βοας εδραμεν αβρααμ και ελαβεν μοσχαριον απαλον και καλον και εδωκεν τω παιδι και εταχυνεν του ποιησαι αυτο

8 ελαβεν δε βουτυρον και γαλα και το μοσχαριον ο εποιησεν και παρεθηκεν αυτοις και εφαγοσαν αυτος δε παρειστηκει αυτοις υπο το δενδρον

9 ειπεν δε προς αυτον που σαρρα η γυνη σου ο δε αποκριθεις ειπεν ιδου εν τη σκηνη

10 ειπεν δε επαναστρεφων ηξω προς σε κατα τον καιρον τουτον εις ωρας και εξει υιον σαρρα η γυνη σου σαρρα δε ηκουσεν προς τη θυρα της σκηνης ουσα οπισθεν αυτου

11 αβρααμ δε και σαρρα πρεσβυτεροι προβεβηκοτες ημερων εξελιπεν δε σαρρα γινεσθαι τα γυναικεια

12 εγελασεν δε σαρρα εν εαυτη λεγουσα ουπω μεν μοι γεγονεν εως του νυν ο δε κυριος μου πρεσβυτερος

13 και ειπεν κυριος προς αβρααμ τι οτι εγελασεν σαρρα εν εαυτη λεγουσα αρα γε αληθως τεξομαι εγω δε γεγηρακα

14 μη αδυνατει παρα τω θεω ρημα εις τον καιρον τουτον αναστρεψω προς σε εις ωρας και εσται τη σαρρα υιος

15 ηρνησατο δε σαρρα λεγουσα ουκ εγελασα εφοβηθη γαρ και ειπεν ουχι αλλα εγελασας

16 εξανασταντες δε εκειθεν οι ανδρες κατεβλεψαν επι προσωπον σοδομων και γομορρας αβρααμ δε συνεπορευετο μετ' αυτων συμπροπεμπων αυτους

17 ο δε κυριος ειπεν μη κρυψω εγω απο αβρααμ του παιδος μου α εγω ποιω

18 αβρααμ δε γινομενος εσται εις εθνος μεγα και πολυ και ενευλογηθησονται εν αυτω παντα τα εθνη της γης

19 ηδειν γαρ οτι συνταξει τοις υιοις αυτου και τω οικω αυτου μετ' αυτον και φυλαξουσιν τας οδους κυριου ποιειν δικαιοσυνην και κρισιν οπως αν επαγαγη κυριος επι αβρααμ παντα οσα ελαλησεν προς αυτον

20 ειπεν δε κυριος κραυγη σοδομων και γομορρας πεπληθυνται και αι αμαρτιαι αυτων μεγαλαι σφοδρα

21 καταβας ουν οψομαι ει κατα την κραυγην αυτων την ερχομενην προς με συντελουνται ει δε μη ινα γνω

22 και αποστρεψαντες εκειθεν οι ανδρες ηλθον εις σοδομα αβρααμ δε ην εστηκως εναντιον κυριου

23 και εγγισας αβρααμ ειπεν μη συναπολεσης δικαιον μετα ασεβους και εσται ο δικαιος ως ο ασεβης

24 εαν ωσιν πεντηκοντα δικαιοι εν τη πολει απολεις αυτους ουκ ανησεις παντα τον τοπον ενεκεν των πεντηκοντα δικαιων εαν ωσιν εν αυτη

25 μηδαμως συ ποιησεις ως το ρημα τουτο του αποκτειναι δικαιον μετα ασεβους και εσται ο δικαιος ως ο ασεβης μηδαμως ο κρινων πασαν την γην ου ποιησεις κρισιν

26 ειπεν δε κυριος εαν ευρω εν σοδομοις πεντηκοντα δικαιους εν τη πολει αφησω παντα τον τοπον δι' αυτους

27 και αποκριθεις αβρααμ ειπεν νυν ηρξαμην λαλησαι προς τον κυριον εγω δε ειμι γη και σποδος

28 εαν δε ελαττονωθωσιν οι πεντηκοντα δικαιοι πεντε απολεις ενεκεν των πεντε πασαν την πολιν και ειπεν ου μη απολεσω εαν ευρω εκει τεσσαρακοντα πεντε

29 και προσεθηκεν ετι λαλησαι προς αυτον και ειπεν εαν δε ευρεθωσιν εκει τεσσαρακοντα και ειπεν ου μη απολεσω ενεκεν των τεσσαρακοντα

30 και ειπεν μη τι κυριε εαν λαλησω εαν δε ευρεθωσιν εκει τριακοντα και ειπεν ου μη απολεσω εαν ευρω εκει τριακοντα

31 και ειπεν επειδη εχω λαλησαι προς τον κυριον εαν δε ευρεθωσιν εκει εικοσι και ειπεν ου μη απολεσω ενεκεν των εικοσι

32 και ειπεν μη τι κυριε εαν λαλησω ετι απαξ εαν δε ευρεθωσιν εκει δεκα και ειπεν ου μη απολεσω ενεκεν των δεκα

33 απηλθεν δε κυριος ως επαυσατο λαλων τω αβρααμ και αβρααμ απεστρεψεν εις τον τοπον αυτου

   

Das Obras de Swedenborg

 

Arcana Coelestia # 2192

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2192. And He said. That this signifies perception, is evident from the signification in the historical sense of “saying,” as being perceiving (explained before, n. 1898, 1919, 2080).

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

Das Obras de Swedenborg

 

Arcana Coelestia # 1919

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1919. Abram said unto Sarai. That this signifies perception, is evident from what was said above (n. 1898). The Lord’s perception was represented and is here signified by this which Abram said to Sarai; but His thought from the perception, by that which Sarai said to Abram. The thought was from the perception. They who are in perception think from nothing else; but still perception is one thing and thought another. To show that this is the case, take conscience as an illustration.

[2] Conscience is a kind of general dictate, and thus an obscure one, of the things that flow in through the heavens from the Lord. Those which flow in present themselves in the interior rational man and are there as in a cloud, which cloud is from appearances and fallacies concerning the truths and goods of faith. But thought is distinct from conscience, and yet it flows from conscience; for they who have conscience think and speak according to it, and the thought is little else than an unfolding of the things which are of conscience, and thereby the partition of them into ideas and then into words. Hence it is that they who have conscience are kept by the Lord in good thoughts respecting the neighbor, and are withheld from thinking evil; and therefore conscience can have no place except with those who love their neighbor as themselves, and think well concerning the truths of faith. From what has been advanced we may see what the difference is between conscience and thought; and from this we may know what the difference is between perception and thought.

[3] The Lord’s perception was immediately from Jehovah, and thus from the Divine good; but His thought was from intellectual truth and the affection of it, as before said (n. 1904, 1914). The Lord’s Divine perception cannot be apprehended by any idea, not even of angels, and therefore it cannot be described. The perception of the angels (spoken of n. 1354, etc., 1394, 1395) is scarcely anything in comparison with the perception which the Lord had. The Lord’s perception, being Divine, was a perception of all things in the heavens, and therefore also of all things on earth, for such is the order, connection, and influx, that he who is in the perception of the former is also in the perception of the latter.

[4] But after the Lord’s Human Essence had been united to His Divine Essence, and at the same time had become Jehovah, the Lord was then above that which is called perception, because He was above the order that is in the heavens and thence on the earth. It is Jehovah who is the source of order, and hence it may be said that Jehovah is Order itself, for He from Himself governs order; not as is supposed in the universal only, but also in the veriest singulars, for the universal comes from these. To speak of the universal, and to separate from it the singulars, would be nothing else than to speak of a whole in which there are no parts, and therefore to speak of a something in which there is nothing. So that to say that the Lord’s Providence is universal, and is not a Providence of the veriest singulars, is to say what is utterly false, and is what is called an ens rationis [that is, a figment of the imagination]. For to provide and govern in the universal, and not in the veriest singulars, is to provide and govern absolutely nothing. This is true philosophically, and yet wonderful to say, philosophers themselves, even those who soar the highest, apprehend the matter differently, and think differently.

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

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