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1 Mose 16

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1 Und Sarai, Abrams Weib, gebar ihm nicht. Und sie hatte eine ägyptische Magd, und ihr Name war Hagar.

2 Und Sarai sprach zu Abram: Siehe doch, Jehova hat mich verschlossen, daß ich nicht gebäre; gehe doch ein zu meiner Magd, vielleicht werde ich aus ihr erbaut werden. (d. i. durch sie Nachkommen erhalten) Und Abram hörte auf die Stimme Sarais.

3 Und Sarai, Abrams Weib, nahm Hagar, die Ägypterin, ihre Magd, nach Verlauf von zehn Jahren, die Abram im Lande Kanaan gewohnt hatte, und gab sie Abram, ihrem Manne, ihm zum Weibe.

4 Und er ging zu Hagar ein, und sie ward schwanger; und als sie sah, daß sie schwanger war, da wurde ihre Herrin gering in ihren Augen.

5 Und Sarai sprach zu Abram: Das Unrecht, das mir widerfährt, fällt auf dich! Ich habe meine Magd in deinen Schoß gegeben; und da sie sieht, daß sie schwanger geworden ist, bin ich gering in ihren Augen. Jehova richte zwischen mir und dir!

6 Und Abram sprach zu Sarai: Siehe, deine Magd ist in deiner Hand; tue ihr, was gut ist in deinen Augen. Und Sarai behandelte sie hart, und sie floh von ihr hinweg.

7 Und der Engel Jehovas fand sie an einer Wasserquelle in der Wüste, an der Quelle auf dem Wege nach Sur.

8 Und er sprach: Hagar, Magd Sarais, woher kommst du, und wohin gehst du? Und sie sprach: Ich fliehe hinweg von meiner Herrin Sarai.

9 Und der Engel Jehovas sprach zu ihr: Kehre zu deiner Herrin zurück und demütige dich unter ihre Hände.

10 Und der Engel Jehovas sprach zu ihr: Ich will sehr mehren deinen Samen, daß er nicht gezählt werden soll vor Menge.

11 Und der Engel Jehovas sprach zu ihr: Siehe, du bist schwanger und wirst einen Sohn gebären; und du sollst ihm den Namen Ismael (Gott hört) geben, denn Jehova hat auf dein Elend gehört.

12 Und er, er wird ein Wildesel von Mensch sein; seine Hand wider alle und die Hand aller wider ihn, und angesichts aller seiner Brüder (Zugl. östlich von allen seinen Brüdern) wird er wohnen.

13 Da nannte sie Jehova, der zu ihr redete: Du bist ein Gott, (El) der sich schauen läßt! (O. der mich sieht; W. des Schauens) Denn sie sprach: Habe ich nicht auch hier geschaut, nachdem er sich hat schauen lassen? (W. nach dem Schauen; And. üb.: Habe ich auch hier dem nachgeschaut, der mich sieht, oder gesehen hat)

14 Darum nannte man den Brunnen: Beer-Lachai- oi; (Brunnen des Lebendigen, der sich schauen läßt, oder der mich gesehen hat) siehe, er ist zwischen Kades und Bered.

15 Und Hagar gebar dem Abram einen Sohn; und Abram gab seinem Sohne, den Hagar geboren hatte, den Namen Ismael.

16 Und Abram war 86 Jahre alt, als Hagar dem Abram Ismael gebar.

   

Из Сведенборгових дела

 

Arcana Coelestia # 1953

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1953. That 'she called the name of Jehovah who spoke to her' means the state of the Lord's Interior Man when it thought about these things is clear from what comes before and after, and also from the meaning of '[calling] the name' as knowing the nature of, dealt with already in 144, 145, 1754. It is the nature of this state, that is, of the Lord's state as it then was when He so thought about the rational, that is described. The rational itself could not engage in such thought; only the Interior or higher Man, referred to in 1926, could do so. In no way does the rational have the ability to think regarding its own nature, for nothing has the ability to see into itself. There has to be that which is more internal or higher that thinks regarding it, for this does have the ability to see it. Take for example the ear. The ear is not able to know, still less to perceive, the utterance which it receives into itself; but it is the interior hearing which is able to do so. The ear merely makes out the articulated sounds or expressions, the interior hearing being that which grasps the meaning, and after that the interior seeing or inner sight which perceives it. This is the manner in which through hearing a person perceives the meaning of the utterance. It is similar with the things of sight. The first ideas received from visual objects are material, as they are also called; but sight still more interior surveys them and in this way engages in thought. The same also applies to man's rational. The rational has no ability at all to see itself, still less to examine its own nature; but there has to be something more internal to do this. Consequently when a person has the ability to do this, that is to say, to perceive anything false present in his rational and any truth shining out of it, and more so if he is able to perceive anything fighting and triumphing, he may know that such an ability springs from the Lord's influx through the internal man. The Lord's Interior Man, referred to above in 1926 and meant here, was that which had been joined to the Internal Man, which was Jehovah, and so was far above that rational. From that Interior Man, as in heavenly light, He saw and perceived what the nature of the rational would be if truth alone and no good dwelt in it.

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

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Genesis 2

Студија

   

1 The heavens and the earth were finished, and all their vast array.

2 On the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.

3 God blessed the seventh day, and made it holy, because he rested in it from all his work which he had created and made.

4 This is the history of the generations of the heavens and of the earth when they were created, in the day that Yahweh God made the earth and the heavens.

5 No plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Yahweh God had not caused it to rain on the earth. There was not a man to till the ground,

6 but a mist went up from the earth, and watered the whole surface of the ground.

7 Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed.

9 Out of the ground Yahweh God made every tree to grow that is pleasant to the sight, and good for food; the tree of life also in the middle of the garden, and the tree of the knowledge of good and evil.

10 A river went out of Eden to water the garden; and from there it was parted, and became four heads.

11 The name of the first is Pishon: this is the one which flows through the whole land of Havilah, where there is gold;

12 and the gold of that land is good. There is aromatic resin and the onyx stone.

13 The name of the second river is Gihon: the same river that flows through the whole land of Cush.

14 The name of the third river is Hiddekel: this is the one which flows in front of Assyria. The fourth river is the Euphrates.

15 Yahweh God took the man, and put him into the garden of Eden to dress it and to keep it.

16 Yahweh God commanded the man, saying, "Of every tree of the garden you may freely eat;

17 but of the tree of the knowledge of good and evil, you shall not eat of it; for in the day that you eat of it you will surely die."

18 Yahweh God said, "It is not good that the man should be alone; I will make him a helper suitable for him."

19 Out of the ground Yahweh God formed every animal of the field, and every bird of the sky, and brought them to the man to see what he would call them. Whatever the man called every living creature, that was its name.

20 The man gave names to all livestock, and to the birds of the sky, and to every animal of the field; but for man there was not found a helper suitable for him.

21 Yahweh God caused a deep sleep to fall on the man, and he slept; and he took one of his ribs, and closed up the flesh in its place.

22 He made the rib, which Yahweh God had taken from the man, into a woman, and brought her to the man.

23 The man said, "This is now bone of my bones, and flesh of my flesh. She will be called 'woman,' because she was taken out of man."

24 Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.

25 They were both naked, the man and his wife, and were not ashamed.