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1 Az Úr pedig meglátogatá Sárát, a mint mondotta vala, és akképen cselekedék az Úr Sárával, a miképen szólott vala.

2 Mert fogada Sára az õ méhében, és szûle fiat Ábrahámnak az õ vénségében, abban az idõben, melyet mondott vala néki az Isten.

3 És nevezé Ábrahám az õ fiának nevét, a ki néki született vala, a kit szûlt vala néki Sára, Izsáknak:

4 És körûlmetélé Ábrahám az õ fiát Izsákot, nyolcznapos korában, a mint parancsolta vala néki az Isten.

5 Ábrahám pedig száz esztendõs [vala], mikor születék néki az õ fia Izsák.

6 És monda Sára: Nevetést szerzett az Isten, énnékem; a ki csak hallja, nevet rajtam.

7 Ismét monda: Ki mondotta volna Ábrahámnak, hogy Sára fiakat szoptat? s ímé fiat szûltem vénségére.

8 És felnevekedék a gyermek, és elválasztaték; Ábrahám pedig nagy vendégséget szerze azon a napon, a melyen Izsák elválasztaték.

9 Mikor pedig Sára nevetgélni látá az Égyiptombéli Hágárnak fiát, kit Ábrahámnak szûlt vala,

10 Monda Ábrahámnak: Kergesd el ezt a szolgálót az õ fiával egybe, mert nem lesz örökös e szolgáló fia az én fiammal, Izsákkal.

11 Ábrahámnak pedig igen nehéznek látszék e dolog, az õ fiáért.

12 De monda az Isten Ábrahámnak: Ne lássék elõtted nehéznek a gyermeknek és a szolgálónak dolga; valamit mond néked Sára, engedj az õ szavának, mert Izsákról neveztetik a te magod.

13 Mindazáltal a szolgálóleány fiát is néppé teszem, mivelhogy a te magod õ.

14 Felkele azért Ábrahámreggel, és võn kenyeret és egy tömlõ vizet, és adá Hágárnak, és feltevé azt és a gyermeket annak vállára s elbocsátá. Az pedig elméne, és bujdosék a Beérseba pusztájában.

15 Hogy elfogyott a víz a tömlõbõl, letevé a gyermeket egy bokor alá.

16 És elméne s leûle által ellenébe mintegy nyillövésnyi távolságra; mert azt mondja vala: Ne lássam mikor a gyermek meghal. Leûle tehát által ellenébe, és fölemelé szavát és síra.

17 Meghallá pedig Isten a gyermeknek szavát, és kiálta az Isten angyala az égbõl Hágárnak, és monda néki: Mi lelt téged Hágár? ne félj, mert az Isten meghallotta a gyermeknek szavát, ott a hol van.

18 Kelj fel, vedd fel a gyermeket, és viseld gondját, mert nagy néppé teszem õt.

19 És megnyitá Isten az õ szemeit, és láta egy vízforrást, oda méne azért, és megtölté a tömlõt vízzel, és inni ada a gyermeknek.

20 És vala Isten a gyermekkel, s az felnövekedék, és lakik vala a pusztában, és lõn íjászszá.

21 Lakozék pedig Párán pusztájában, és võn néki anyja feleséget Égyiptom földérõl.

22 És lõn abban az idõben, hogy Abimélek és Pikhól annak hadvezére megszólíták Ábrahámot mondván: Az Isten van te veled mindenben, a mit cselekszel.

23 Mostan azért esküdj meg énnékem az Istenre itt, hogy sem én ellenem, sem fiam, sem unokám ellen álnokságot nem cselekszel, hanem azzal a szeretettel, a melylyel én te irántad viseltettem, viseltetel te is én irántam és az ország iránt, a melyben jövevény voltál.

24 És monda Ábrahám: Én megesküszöm.

25 Megdorgálá pedig Ábrahám Abiméleket a kútért, melyet erõvel elvettek vala az Abimélek szolgái.

26 És monda Abimélek: Nem tudom kicsoda mívelte e dolgot; te sem jelentetted nekem, s én sem hallottam, hanem csak ma.

27 Vett azért Ábrahám juhokat, barmokat és adá Abiméleknek; és egymással szövetséget kötének.

28 És külön állíta Ábrahám a nyájból hét juhot.

29 És monda Abimélek Ábrahámnak: Mire való e hét juh, melyet külön állítál?

30 És felele [Ábrahám]: Ezt a hét juhot vedd tõlem, hogy bizonyságul legyenek nékem, hogy én ástam ezt a kútat.

31 Azért nevezék azt a helyet Beérsebának, mivelhogy ott esküdtek vala meg mind a ketten.

32 Megköték tehát a szövetséget Beérsebában, és felkele Abimélek és Pikhól annak hadvezére és visszatérének a Filiszteusok földére.

33 [Ábrahám] pedig tamariskusfákat ültete Beérsebában, és segítségûl hívá ott az örökkévaló Úr Istennek nevét.

34 És sok ideig tartózkodék Ábrahám a Filiszteusok földén.

   

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Arcana Coelestia # 2658

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2658. 'For the son of this servant-girl shall not inherit together with my son, with Isaac' means that the merely human rational could not possess the same life as the Divine Rational itself, neither as to truth nor as to good. This is clear from the meaning of 'inheriting' as possessing the life of another, to be dealt with immediately below; from the meaning of 'the son of a servant-girl' as the merely human rational as to truth and as to good, dealt with in 2657; and from the meaning of 'my son, Isaac' as the Divine Rational as to truth, meant by 'my son', and as to good, meant by 'Isaac', dealt with in 2623, 2630. That 'Isaac' is the Divine Rational as to good is clear from verses 6-7 (in 2640, 2641, 2643) - from the meaning of 'laughter', from which he was named, as the affection for truth, or good that flows from truth. From this it is evident that 'the son of this servant-girl shall not inherit together with my son, with Isaac' means that the merely human rational cannot possess the same life as the Divine Rational, neither as to truth nor as to good. Its inability to possess the same life is clear from the single consideration that the Divine is life itself, and this being so possesses life within Itself, whereas the merely human is only an organ for life and that being so does not possess life in itself.

[2] Once it had become Divine the Lord's Human was no longer an organ or recipient of life; it was now Life itself, the same as that of Jehovah Himself. It had this life at the start from its very conception from Jehovah, as is plainly evident from the Lord's own words in John,

As the Father has life in Himself, so He has granted the Son to have life in Himself. John 5:26.

The Divine Human is what is called 'the Son', 1729, 2159, 2628. In the same gospel,

In Him was life, and the life was the light of men. John 1:4.

In the same gospel,

Jesus said, I am the way, the truth, and the life. John 14:6.

In the same gospel,

Jesus said, I am the resurrection and the life; he who believes in Me, though he die, will live. John 11:25.

In the same gospel,

The bread of God is that which 1 comes down out of heaven and gives life to the world. John 6:33.

Man however is not life but an organ or recipient of it, see 2021, and in various places elsewhere. From this it may be evident that when the Lord was made Jehovah even as to the Human, that which was not life in itself, that is, the merely human, was banished. This is the meaning of the statement that the son of a servant-girl could not inherit together with the son Isaac.

[3] When 'inheriting' in the internal sense has reference to the Lord it means possessing the Father's life, and so possessing life within Himself; and when it has reference to men it means possessing the Lord's life, that is, receiving life from the Lord. This is clear from many places in the Word. Possessing life in Himself is the very Being (Esse) of life, which is Jehovah, whereas possessing the Lord's life, or receiving life from the Lord, is accepting the Lord in love and faith. And because such persons abide in the Lord and are the Lord's they are called His heirs and sons.

[4] In the Old Testament Word 'inheritance' is used to refer both to what is celestial, or good, and to what is spiritual, or truth, though what is celestial is expressed by one word, what is spiritual by another. The first word may be rendered as 'possessing by inheritance', but the second as 'inheriting'. In the original language the first word also implies possession, but the second a derivation from such possession, in the way that celestial and spiritual are related to each other, or good and truth are related. In the present verse, where 'Isaac' represents the Lord's Divine Rational or Divine Human, the word describing possession by right of inheritance is used, for the Lord's Divine Human is sole heir and possessor, as He also teaches in the parable recorded in Matthew 21:33, 37-38; Mark 12:7; Luke 20:14; and in various places declares that all that is the Father's is His.

[5] When 'possessing by inheritance' and 'inheriting' in the Word have reference to men, they mean receiving life from the Lord, and therefore receiving eternal life or heaven, for only those who receive the Lord's life receive heaven. This is clear in John,

He who overcomes will receive all things by inheritance, and I will be his God and he will be My Son. Revelation 21:7.

In Matthew,

Everyone who has left houses or brothers or sisters for My name's sake will receive a hundredfold and will be allotted the inheritance of eternal life. Matthew 19:29; 25:43; Mark 10:17; Luke 18:18.

Here heaven is called 'eternal life', elsewhere simply 'life', as in Matthew 18:8-9; 19:17; John 3:36; 5:24, 29, the reason being that the Lord is life itself, and anyone who receives His life is in heaven.

[6] In David,

God will save Zion and will build the cities of Judah; and they will dwell there and possess it by inheritance; and the seed of His servants will inherit it, and those loving His name will dwell in it. Psalms 69:35-36.

Here 'possessing by inheritance' has reference to those in whom celestial love exists, 'inheriting' to those in whom spiritual love exists. In Isaiah,

He who trusts in Me will inherit the land, and will possess by inheritance My holy mountain. Isaiah 57:13.

Here the meaning is similar.

[7] In Moses,

I will bring you to the land over which I lifted up My hand to give it to Abraham, Isaac, and Jacob, and I will give it to you as a hereditary possession. Exodus 6:8.

In the sense of the letter these words mean that the land of Canaan was to be granted to them as a hereditary possession, which did in fact happen. But in the internal sense they mean that heaven was to be granted to those in whom love to and faith in the Lord were present, for as the Lord is represented by 'Abraham, Isaac, and Jacob' so are love itself and faith itself meant by them, and consequently people in whom love and faith are present, and who accordingly abide in the Lord. These are also meant by Abraham, Isaac, and Jacob with whom many will recline at table in the kingdom of heaven, in Matthew 8:11; for those who are in heaven are completely unaware of Abraham, Isaac, or Jacob, and know only of what is represented and meant by them. And the same goes for 'reclining at table (or eating) with them'. For all names mentioned in the Word mean real things, see 1224, 1264, 1876, 1888, and the land of Canaan means the heavenly Canaan or heaven, 1585, 1607, 1866, which is also referred to simply as 'the land', 1413, 1607, 1733, 2571. So too in Matthew,

Blessed are the meek, for they will receive the inheritance of the land. Matthew 5:5.

Фусноте:

1. or He who

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

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Arcana Coelestia # 1462

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1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.

[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,

They have led Egypt astray, the corner-stone of the tribes. Isaiah 19:13.

Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isaiah 19:18-22.

Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.

[3] In the same prophet,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.

[4] In Ezekiel,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign. Ezekiel 27:7.

This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,

And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zechariah 14:17-18.

Here also 'Egypt' is used in a good sense to have a similar meaning.

[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.

[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself. The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matthew 2:13-15, 19-21.

This promise is stated in Hosea as follows,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.

[7] In the same prophet,

By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12-13.

Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,

Turn us back, O God Zebaoth, cause Your face 2 to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Psalms 80:7-8.

This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.

Фусноте:

1. The Hebrew of his text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

2. literally, Faces

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