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创世记 20

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1 亚伯拉罕从那里向南迁去,寄居在加低斯和书珥中间的基拉耳。

2 亚伯拉罕称他的妻撒拉为妹子,基拉耳王亚比米勒差人把撒拉取了去。

3 但夜间,,在梦中对亚比米勒:你是个人哪!因为你取了那女人;他原是别人的妻子

4 亚比米勒却还没有亲近撒拉;他:主阿,连有的国,你也要毁灭麽?

5 那人岂不是自己对我他是我的妹子麽?就是女人也自己:他是我的哥哥。我作这事是心正手洁的。

6 在梦中对他:我知道你作这事是心中正直;我也拦阻了你,免得你得罪我,所以我不容你沾着他。

7 现在你把这妻子归还他;因为他是先知,他要为你祷告,使你存活。你若不归还他,你当知道,你和你所有的都必要

8 亚比米勒清起来,召了众臣仆来,将这些事都说给他们听,他们都甚惧

9 亚比米勒召了亚伯拉罕来,对他:你怎麽向我这样行呢?我在甚麽事上得罪了你,你竟使我和我国里的人陷在罪里?你向我行不当行的事了!

10 亚比米勒又对亚伯拉罕:你见了甚麽才做这事呢?

11 亚伯拉罕:我以为这地方的人总不惧怕,必为我妻子的缘故杀我。

12 况且他也实在是我的妹子;他与我是同父异母,後来作了我的妻子

13 叫我离开父家、飘流在外的时候,我对他:我们无论走到甚麽地方,你可以对人:他是我的哥哥;这就是你待我的恩典了。

14 亚比米勒把牛、、仆婢赐亚伯拉罕,又把他的妻子撒拉归还他。

15 亚比米勒又:看哪,我的都在你面前,你可以随意居住

16 又对撒拉:我哥哥子,作为你在阖家人面前遮羞(原文作眼)的,你就在众人面前没有不是了。

17 亚伯拉罕祷告就医好了亚比米勒和他的妻子,并他的众女仆,他们便能生育。

18 耶和华亚伯拉罕的妻子撒拉的缘故,已经使亚比米勒家中的妇人不能生育。

   

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Arcana Coelestia # 3228

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3228. CHAPTER 25

The subject in this chapter is the sons of Abraham by Keturah, and then also the sons of Ishmael, who are mentioned by name. After that Isaac and Rebekah are referred to - that is, the birth of Esau and Jacob to them; and finally a description is given of how Esau sold his birthright to Jacob for lentil pottage. Anyone may see that these details are such as do indeed serve to present that period in the history of the Church, but that they are of little use where spiritual life is concerned, for the sake of which the Word exists. What value is it to anyone if he knows who the sons were that were born to Abraham by Keturah, and who that were born to Ishmael; and also if he knows that Esau, when exhausted from hunting, desired the lentil pottage, and that Jacob by being crafty in that situation acquired the birthright in exchange for that pottage? Similarly with the next chapter. What value is it to anyone if he knows that Abimelech's herdsmen disputed with Isaac's over the wells which they had dug, in almost the same way as they had done previously with Abraham's herdsmen in Chapter 21? In addition some places include mere lists of names, as in Chapter 36, where the descendants of Esau are listed. And the same is true with every other chapter. As historical narratives they contain so little of the Divine that you cannot possibly refer to them as that Word which is Divinely inspired as to every word and even to every jot - that is, the Word which was sent down from the Lord by way of heaven to the one who wrote those things. For what has been sent down from the Lord is Divine in every single part. Thus, being the exploits of men, the historical descriptions are not Divine, except by virtue of the things which are contained deeply concealed within those descriptions, every single one of which has regard to the Lord and His kingdom. In embodying such things within them the historical narratives of the Word are quite different from and superior to all other historical writings in all the world.

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