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1 Mosebok 18

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1 Og Herren åpenbarte sig for ham i Mamres terebinte-lund, mens han satt i døren til sitt telt midt på heteste dagen.

2 Da han så op, fikk han se tre menn som stod foran ham; og da han blev dem var, løp han dem i møte fra teltdøren og bøide sig til jorden

3 og sa: Herre! Dersom jeg har funnet nåde for dine øine, så gå ikke din tjener forbi!

4 La oss få hente litt vann, så I kan få tvette eders føtter, og hvil eder under treet!

5 Og la mig hente et stykke brød, så I kan vederkvege eder før I drar videre - siden I nu har lagt veien om eders tjener. De sa: Ja, gjør som du sier!

6 Da skyndte Abraham sig inn i teltet til Sara og sa: Skynd dig og ta tre mål fint mel; elt det og bak kaker!

7 Og selv sprang Abraham bort til buskapen og hentet en fin og god kalv; den gav han til drengen, og han skyndte sig å lage den til.

8 Så tok han rømme og søt melk og kalven som han hadde latt drengen lage til, og satte det for dem; og han stod hos dem under treet mens de åt.

9 Da sa de til ham: Hvor er Sara, din hustru? Han svarte: Hun er der inne i teltet.

10 Da sa han*: Jeg vil komme igjen til dig på denne tid næste år, og da skal Sara, din hustru, ha en sønn. Og Sara hørte det i teltdøren, for den var bak ham. / {* Herren 1MO 18 13.}

11 Men Abraham og Sara var gamle og langt ute i årene; Sara hadde det ikke lenger på kvinners vis.

12 Derfor lo Sara ved sig selv og sa: Skulde jeg, nu jeg er blitt gammel, ha attrå, og min mann er også gammel.

13 Da sa Herren til Abraham: Hvorfor ler Sara og tenker: Skal jeg da virkelig få barn, nu jeg er blitt gammel?

14 Skulde nogen ting være umulig for Herren? På denne tid næste år vil jeg komme til dig igjen, og da skal Sara ha en sønn.

15 Men Sara nektet og sa: Jeg lo ikke. For hun var redd. Da sa han: Jo, du lo.

16 Så stod mennene op for å gå derfra, og de tok veien bortimot Sodoma; og Abraham gikk med dem for å følge dem på veien.

17 Da sa Herren: Skulde jeg vel dølge for Abraham det som jeg tenker å gjøre?

18 Abraham skal jo bli et stort og tallrikt folk, og alle jordens folk skal velsignes i ham;

19 for jeg har utvalgt ham forat han skal byde sine barn og sitt hus efter sig at de skal holde sig efter Herrens vei og gjøre rett og rettferdighet, så Herren kan la Abraham få det som han har lovt ham.

20 Og Herren sa: opet over Sodoma og Gomorra er sannelig stort, og deres synd er sannelig meget svær.

21 Jeg vil stige ned og se om de i alt har båret sig slik at som det lyder det rop som er nådd op til mig, og hvis ikke, så vil jeg vite det.

22 Så vendte mennene sig derfra og gikk til Sodoma, men Abraham blev stående for Herrens åsyn.

23 Og Abraham trådte nærmere og sa: Vil du da rykke den rettferdige bort sammen med den ugudelige?

24 Kanskje det er femti rettferdige i byen; vil du da rykke dem bort og ikke spare byen for de femti rettferdiges skyld som kunde være der?

25 Det være langt fra dig å gjøre slikt og slå ihjel den rettferdige sammen med den ugudelige, så det går den rettferdige på samme vis som den ugudelige! Det være langt fra dig! Den som dømmer hele jorden, skulde ikke han gjøre rett?

26 Da sa Herren: Dersom jeg i byen Sodoma finner femti rettferdige, da vil jeg spare hele byen for deres skyld.

27 Men Abraham tok atter til orde og sa: Se, jeg har dristet mig til å tale til Herren, enda jeg er støv og aske;

28 kanskje det fattes fem i de femti rettferdige, vil du da ødelegge hele byen for disse fems skyld? Han svarte: Jeg skal ikke ødelegge den dersom jeg finner fem og firti der.

29 Men han blev ennu ved å tale til ham og sa: Kanskje det finnes firti. Han svarte: Jeg skal ikke gjøre det - for de firtis skyld.

30 Men han sa: Herre, bli ikke vred om jeg taler! Kanskje det finnes tretti. Han svarte: Jeg skal ikke gjøre det dersom jeg finner tretti der.

31 Da sa han: Se, jeg har dristet mig til å tale til Herren; kanskje det finnes tyve. Han svarte: Jeg skal ikke ødelegge den - for de tyves skyld.

32 Da sa han: Herre, bli ikke vred om jeg taler bare denne ene gang til! Kanskje det finnes ti. Han svarte: Jeg skal ikke ødelegge den - for de tis skyld.

33 Så gikk Herren bort, da han hadde talt ut med Abraham; og Abraham vendte tilbake til det sted hvor han bodde.

   

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Arcana Coelestia # 9315

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9315. 'When My angel goes before you' means a life in keeping with the Lord's commandments. This is clear from the meaning of 'going before you' - when it refers to the Lord, who is 'the angel of Jehovah' here - as teaching the commandments of faith and life, and therefore also a life in keeping with those commandments, ('going' and 'travelling on' mean living, see 1293, 3335, 4882, 5493, 5605, 8417, 8420, 8557, 8559); and from the meaning of 'the angel of Jehovah' as the Lord's Divine Human, dealt with above in 9303, 9306. The reason why the Lord's Divine Human is meant by 'the angel' is that the numerous angels who appeared in times before the Lord's Coming into the world were Jehovah Himself in human form, that is, in that of an angel. This is plainly evident from the fact that angels who appeared were called Jehovah, such as those who appeared to Abraham and are spoken of in Genesis 18. The fact that they were called Jehovah may be seen in verses 1, 13, 14, 17, 20, 26, 33, of that chapter, as was the one who appeared to Gideon and is spoken of in Judges 6. The fact that this angel too was called Jehovah may be seen in verses 12, 14, 16, 22-24, of that chapter. The same may be seen in other places besides these. Jehovah Himself in human form, or what amounts to the same thing, in that of an angel, was the Lord.

[2] His Divine Human appeared in those times as an angel, of whom the Lord Himself speaks in John,

Jesus said, Abraham rejoiced to see My day, and saw it and was glad. Truly, truly, I say to you, Before Abraham was, I am. John 8:56, 58.

And in the same gospel,

Father, glorify Me in Your Own Self with the glory I had with You before the world was. John 17:5.

Jehovah could not have appeared in any other way, as is again clear from the Lord's words, in John,

You have never heard the Father's voice nor seen His shape. John 5:37.

And in the same gospel,

No one has seen the Father except Him who is with God, 1 He has seen the Father. John 6:46.

From all this one may see what is meant by 'the Lord from eternity'.

[3] The reason why the Lord was pleased to be born as Man (Homo) was in order that He might in reality take on a Humanity and make it Divine, to save the human race. Know therefore that the Lord is Jehovah Himself or the Father in human form, as yet again the Lord Himself teaches in John,

I and the Father are one. John 10:30.

In the same gospel,

Jesus said, From now on you know and have seen the Father. He who has seen Me has seen the Father. Believe Me that I am in the Father and the Father in Me. John 14:7, 9, 11.

And in the same gospel,

All Mine are Yours, and all Yours are Mine. John 17:10.

[4] This great mystery is described in John in the following words,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:1-3, 14, 18.

'The Word' is Divine Truth which has been revealed to mankind; and since it could not have been revealed except by Jehovah as Man, that is, except by Jehovah in human form, thus by the Lord, it says, 'In the beginning was the Word, and the Word was with God, and the Word was God'. It is well known in the Church that 'the Word' is used to mean the Lord, for it is explicitly stated, 'The Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father'. The fact that Divine Truth could not have been revealed to mankind except by Jehovah in human form is also clearly stated, 'Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known'.

[5] From all this it is evident that the Lord from eternity was Jehovah or the Father in human form, but not yet so in earthly flesh, for an angel does not have such flesh. And since Jehovah or the Father wished to take on everything human in order to save the human race, He also took flesh. This is why it says, The Word was God, and the Word became flesh, and in Luke,

See My hands and My feet, that it is I Myself; handle Me and see; for a spirit does not have flesh and bones as you see Me have. Luke 24:39.

By this the Lord taught that He was no longer Jehovah under the form of an angel but that He was Jehovah as Man. This is also what the following words spoken by the Lord serve to mean,

I came out from the Father and have come into the world; again I am leaving the world and going off to the Father. John 16:28.

The Lord made His Human Divine when He was in the world, see 1616, 1725, 1813, 1921, 2025, 2026, 2033, 2034, 2083, 2523, 2751, 2798, 3038, 3043, 3212, 3241, 3318 (end), 3637, 3737, 4065, 4180, 4211, 4237, 4286, 4585, 4687, 4692, 4724, 4738, 4766, 5005, 5045, 5078, 5110, 5256, 6373, 6700, 6716, 6849, 6864, 6872, 7014, 7211, 7499, 8547, 8864, 8865, 8878.

And everything human received from the mother was cast out, till at length He was not Mary's son, 2159, 2649, 2776, 4963, 5157, and especially 3704, 4727, 9303, 9306, as well as the things shown regarding these matters in the places referred to in 9194, 9199.

Сноски:

1. The Latin means with the Father but the Greek means with God.

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

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Arcana Coelestia # 7877

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7877. 'And I will see the blood' means the discernment of that truth by those who inflict damnation. This is clear from the meaning of 'seeing' as understanding and discerning, dealt with in 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400 (its being the discernment by those who inflict damnation is shown in what follows); and from the meaning of 'the blood' as truth that belongs to the good of innocence, as above in 7846.

[2] What truth belonging to the good of innocence is must be stated. The good of innocence is the good of love to the Lord; for those governed by this love have innocence within them. This explains why those who are in the inmost or third heaven, being governed by love to the Lord, possess more innocence than all others. Because of their innocence those who are there look to others like young children, and yet they are the wisest of all in heaven, see 2306; for innocence resides within wisdom, 2305, 3495, 4797. The truth belonging to the good of innocence which exists with them is not the truth of faith but the good of charity. Those in the third heaven do not know what faith is, nor consequently what the truth of faith is; for they perceive intuitively the truth that composes faith, and in perceiving it intuitively know immediately that it is indeed the truth. They never engage in reasoning about whether it is such, let alone argue with one another about it. What is perceived in that intuitive way does not then come to be acquired knowledge. It is different with spiritual angels in the second heaven. The truth of faith leads them to the good of charity. They do therefore engage in reasoning about whether it is the truth or not, since they have no intuitive perception of whether it is or not. Truths then become knowledge they have acquired and are called matters of doctrine composing faith.

[3] For more about those in the inmost or third heaven, about their state being such that they perceive intuitively what the truth of faith is and do not therefore add it to their acquired knowledge, see 202, 337, 2715, 2718, 3246, 4448.

Why it is that Jehovah's words 'I will see', thus something said about Himself, mean discernment by those who inflict damnation, that is, by spirits from hell, may become evident from what has been shown before about the attribution of evil to Jehovah or the Lord, though in fact no evil at all comes from Him but from hell, see 2447, 6071, 6991, 6997, 7533, 7632, 7643. Evil which is permitted to exist seems to come from Him who permits it, since He is able to remove it. That is how it is here when it says that the firstborn of the Egyptians were put to death. It is attributed to Jehovah, for it says in verses 12 and 29,

I will go through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt.

And it happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the prisoner who was in the dungeon.

Yet in the present verse the one to do this is called 'the destroyer',

The blood will be a sign for you on the houses where you are; and I will see the blood and will pass you by, and the plague will not be on you for the destroyer.

[4] It is similar with the vastation undergone by the evil in the next life, their damnation, and their being cast into hell, which are meant in the internal sense by the plagues, the death of the firstborn, and their being drowned in the Sea Suph. Jehovah or the Lord does not subject anyone to vastation, still less damn or cast into hell. Rather an evil spirit himself is the one who does it to himself, that is, the evil within him does it. This then is why 'I will see the blood' means a discernment by those who inflict damnation.

[5] As regards permission, it is impossible to state briefly the nature of it since a very large number of arcana are involved in it. When the wicked suffer damnation and torment the Lord's permission is not like that of one who desires what happens to them. It is like that of one who does not desire it yet cannot help them because His end in view, which is the salvation of the entire human race, is urgent and prevents Him from helping. For if He were to help them, that would be doing ill, which is completely contrary to the Divine. But more on these matters will in the Lord's Divine mercy be stated elsewhere.

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