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1 És elköltözék onnan Ábrahám a déli tartományba, és letelepedék Kádes és Súr között, és tartózkodék Gérárban.

2 És monda Ábrahám Sáráról az õ feleségérõl: Én húgom õ. Elkülde azért Abimélek Gérárnak királya, és elviteté Sárát.

3 De Isten Abimélekhez jöve éjjeli álomban, és monda néki: Ímé meghalsz az asszonyért, a kit elvettél, holott férjnél van.

4 Abimélek pedig nem illette vala õt, és monda: Uram, az ártatlan népet is megölöd-é?

5 Avagy nem õ mondotta-é nékem: én húgom õ; s ez is azt mondotta: én bátyám õ. Szívem ártatlanságában, és kezeim tisztaságában cselekedtem ezt.

6 És monda az Isten néki álomban: Én is tudom, hogy szívednek ártatlanságában mívelted ezt, azért tartóztattalak én is, hogy ne vétkezzél ellenem, azért nem engedtem, hogy illessed azt.

7 Mostan azért add vissza az embernek az õ feleségét, mert Próféta õ: és imádkozik te éretted, és élsz; hogyha pedig vissza nem adod: tudd meg, hogy halállal halsz meg te, és minden hozzád tartozó.

8 Felkele azért Abimélek reggel, és elõhívatá minden szolgáját, s fülök hallatára mindezeket elbeszélé és az emberek igen megfélemlének.

9 És hívatá Abimélek Ábrahámot, és monda néki: Mit cselekedtél mi velünk? És mit vétettem te ellened, hogy én reám és az én országomra ilyen nagy bûnt hoztál? A miket cselekedni nem szabad, olyan dolgokat cselekedtél ellenem.

10 És monda Abimélek Ábrahámnak: Mit láttál, hogy ezt a dolgot cselekedted?

11 Felele Ábrahám: Bizony azt gondoltam: nincsen istenfélelem e helyen, és megölnek engem az én feleségemért.

12 De valósággal húgom is, az én atyámnak leánya õ, csakhogy nem az én anyámnak leánya; és így lõn feleségemmé.

13 És lõn hogy a mikor kibujdostata engem az Isten az én atyámnak házából, azt mondám néki: Ilyen kegyességet cselekedjél én velem, mindenütt valahová megyünk, azt mondjad én felõlem: én bátyám ez.

14 Akkor Abimélek vett juhokat, ökröket, szolgákat és szolgálókat, és adá Ábrahámnak, és vissza adá néki Sárát is az õ feleségét.

15 És monda Abimélek: Ímé elõtted van az én országom, a hol tenéked jónak tetszik, ott lakjál.

16 Sárának pedig monda: Ímé ezer ezüst pénzt adtam a te bátyádnak, ímé az neked a szemek befedezõje mindazok elõtt, a kik veled vannak; és így mindenképen igazolva vagy.

17 Könyörge azért Ábrahám az Istennek, és meggyógyítá Isten Abiméleket, és az õ feleségét, és az õ szolgálóit, és szûlének.

18 Mert az Úr erõsen bezárta vala az Abimélek háza népének méhét, Sáráért az Ábrahám feleségéért.

   

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Arcana Coelestia # 2571

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2571. 'Abimelech said, Behold, my land is before you' means the Lord's perception regarding the doctrine of love and charity. This is clear from the meaning of 'saying' as thinking, dealt with in 2506, and from the meaning of 'land' here as the doctrine of love and charity. 'Land' or 'earth' has various meanings in the internal sense, 620, 636, 1066, but what is meant in a specific instance is clear from the train of thought. For 'land' or 'earth' means the external member of the Church when 'the sky' or 'heaven' means the internal, 82, 913, 1411, 1733; it also means the region where the Church is, 662, 1066; it means the Church itself, and also in the universal sense the Lord's kingdom in heaven and on earth, since 'the land of Canaan' or 'the holy land' was representative of that kingdom, 1437, 1585, 1607. The same was also meant by 'a new heaven and a new earth', 1733, 1850, 2117, 2118. And because 'land' or 'earth' means the member of the Church, the Church, and the Lord's kingdom, it also means that which is the essential component of these, namely love to the Lord and charity towards the neighbour, for it is on these that they all depend, 537, 540, 547, 553, 2130. Consequently 'land' or 'earth' means the doctrine of love and charity which belongs to the Church, and to which here 'the land of Abimelech' refers. For 'Abimelech as a king' means the doctrine of faith, as has been shown, while his land, from which he sprang and in which he dwelt, means the doctrine of love and charity, from which faith springs and in which faith dwells.

[2] The reason why up to this point the Lord's thought had been concerned with the doctrine of faith but was now concerned with the doctrine of love and charity is that the Lord joined the Human to the Divine by means of truths which are matters of faith, yet at the same time by means of Divine Goods which are matters of love that were present within those truths. This He did according to the order by which also man becomes spiritual and celestial but not Divine so as to have life in himself, in the way that the Lord became so. But when the marriage had taken place in the Lord of Divine Truth to Good, and of Good to Truth, which is meant by the words 'Abimelech restored to Abraham Sarah his wife', 2569, His thought was now concerned with the doctrine of love and charity, and this also was according to order; for once man has become spiritual and celestial he no longer thinks from truth but from good, yet not as the Lord did - from Divine Good united to Divine Truth. This is the reason why the doctrine of love and charity is only now mentioned for the first time, even though the doctrine of faith regarded in itself is the same, and the Lord's perception and thought always sprang from Divine love within every thing of faith. Hence it is that the doctrine of love and charity is Divine doctrine itself, and was the doctrine which was cultivated in the Most Ancient Churches. And because that doctrine made one with the doctrine of faith, they rejected people who separated these; see 2417.

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

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Arcana Coelestia # 1585

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1585. 'And he saw all the plain of Jordan' means the goods and truths that resided with the external man. This is clear from the meaning of 'a plain' and of 'the Jordan'. In the internal sense 'the plain surrounding the Jordan' means the external man as regards all his goods and truths. The reason the plain of Jordan has this meaning is that the Jordan was a boundary of the land of Canaan. 'The land of Canaan', as stated and shown already, means the Lord's kingdom and Church, and in particular its celestial and spiritual things; this also explains why it was called the Holy Land, and the heavenly Canaan. And because it means the Lord's kingdom and Church, it means in the highest sense the Lord Himself, who is the All in all of His kingdom and of His Church.

[2] For this reason all things in the land of Canaan were representative. Those in the midst of the land, or that were inmost, represented His internal Man - Mount Zion and Jerusalem, for example, representing respectively celestial things and spiritual things. More outlying districts represented things more remote from internals. And the most outlying districts, or those which formed the boundaries, represented the external man. There were several boundaries to the land of Canaan, but in general they were the two rivers Euphrates and Jordan, and also the Sea, 1 for which reason the Euphrates and the Jordan represented external things. Here therefore 'the plain of Jordan' means, as it also represents, all things residing in the external man. The meaning of the land of Canaan is similar when used in reference to the Lord's kingdom in heaven, to the Lord's Church on earth, to the member of that kingdom or Church, or abstractly to the celestial things of love, and so on.

[3] Almost all the cities therefore, and indeed all the mountains, hills, valleys, rivers, and other features in the land of Canaan, were representative. The river Euphrates, being a boundary, represented, as shown already in 120, sensory evidence and facts that belong to the external man, and so too did the Jordan and the plain of Jordan, as becomes clear from the following places: In David,

O my God, my soul bows itself down within me; 2 therefore I remember You from the land of Jordan, and the Hermons from the little mountain. Psalms 42:6.

Here 'the land of Jordan' stands for that which is lowly and so is distant from the celestial, as a person's externals are from his internals.

[4] The crossing of the Jordan when the children of Israel entered the land of Canaan and the dividing of its waters at that time also represented the approach to the internal man by way of the external, as well as a person's entry into the Lord's kingdom, and much more besides, Joshua 3:14 on to the end of Chapter 4. And because the external man is constantly hostile towards the internal and strives for domination over it, the arrogance or the pride of the Jordan came to be phrases used by the Prophets, as in Jeremiah,

How will you compete with horses? And confident in a land of peace how do you deal with the pride of the Jordan? Jeremiah 12:5.

'The pride of the Jordan' stands for those things belonging to the external man which rear up and wish to have dominion over the internal, such as reasonings, meant here by 'horses', and 'the confidence' they give.

[5] In the same prophet,

Edom will become a desolation. Behold, like a lion it will come up from the arrogance of the Jordan against the habitation of Ethan. Jeremiah 49:17, 19.

'The arrogance of the Jordan' stands for the pride of the external man against the goods and truths of the internal. In Zechariah,

Howl, O fir tree, for the cedar is fallen, for the magnificent ones have been laid waste! Howl, O oaks of Bashan, for the impenetrable forest has come down. The sound of the howling of shepherds [is heard], for their magnificence has been laid waste; the sound of the roaring of young lions, that the pride of the Jordan has been laid waste. Zechariah 11:2-3.

The fact that the Jordan was a boundary of the land of Canaan is clear from Numbers 34:12, and the eastern boundary of the land of Judah, in Joshua 15:5.

Фусноте:

1. i.e. the Great or Mediterranean Sea

2. literally, upon me

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