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Postanak 22

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1 Posle toga htede Bog okušati Avrama, pa mu reče: Avrame! A on odgovori: Evo me.

2 I reče mu Bog: Uzmi sada sina svog, jedinca svog milog, Isaka, pa idi u zemlju Moriju, i spali ga na žrtvu tamo na brdu gde ću ti kazati.

3 I sutradan rano ustavši Avram osamari magarca svog, i uze sa sobom dva momka i Isaka sina svog; i nacepavši drva za žrtvu podiže se i pođe na mesto koje mu kaza Bog.

4 Treći dan podigavši oči svoje Avram ugleda mesto iz daleka.

5 I reče Avram momcima svojim: Ostanite vi ovde s magarcem, a ja i dete idemo onamo, pa kad se pomolimo Bogu, vratićemo se k vama.

6 I uzevši Avram drva za žrtvu naprti Isaku sinu svom, a sam uze u svoje ruke ognja i nož; pa otidoše obojica zajedno.

7 Tada reče Isak Avramu ocu svom: Oče! A on reče: Šta je, sine! I reče Isak: Eto ognja i drva, a gde je jagnje za žrtvu?

8 A Avram odgovori: Bog će se, sinko, postarati za jagnje sebi na žrtvu. I iđahu obojica zajedno.

9 A kad dođoše na mesto koje mu Bog kaza, Avram načini onde žrtvenik, i metnu drva na nj, i svezavši Isaka sina svog metnu ga na žrtvenik vrh drva;

10 I izmahnu Avram rukom svojom i uze nož da zakolje sina svog.

11 Ali anđeo Gospodnji viknu ga s neba, i reče: Avrame! Avrame! A on reče: Evo me.

12 A anđeo reče: Ne diži ruku svoju na dete, i ne čini mu ništa; jer sada poznah da se bojiš Boga, kad nisi požalio sina svog, jedinca svog, mene radi.

13 I Avram podigavši oči svoje pogleda; i gle, ovan iza njega zapleo se u česti rogovima; i otišavši Avram uze ovna i spali ga na žrtvu mesto sina svog.

14 I nazva Avram ono mesto Gospod će se postarati. Zato se i danas kaže: Na brdu, gde će se Gospod postarati.

15 I anđeo Gospodnji opet viknu s neba Avrama.

16 I reče: Sobom se zakleh, veli Gospod: kad si tako učinio, i nisi požalio sina svog, jedinca svog,

17 Zaista ću te blagosloviti i seme tvoje veoma umnožiti, da ga bude kao zvezda na nebu i kao peska na bregu morskom; i naslediće seme tvoje vrata neprijatelja svojih;

18 I blagosloviće se u semenu tvom svi narodi na zemlji, kad si poslušao glas moj.

19 Tada se Avram vrati k momcima svojim, te se digoše, i otidoše zajedno u Virsaveju, jer Avram živeše u Virsaveji.

20 Posle toga javiše Avramu govoreći: Gle, i Melha rodi sinove bratu tvom Nahoru:

21 Uza prvenca i Vuza brata mu, i Kamuila, oca Aramovog,

22 I Hazada i Azava i Faldesa i Jeldafa i Vatuila.

23 A Vatuilo rodi Reveku. Osam ih rodi Melha Nahoru bratu Avramovom.

24 I inoča njegova, po imenu Revma, rodi i ona Taveka i Gama i Tohosa i Moha.

   

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Arcana Coelestia #2822

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2822. 'And said, Abraham, Abraham. And he said, Here I am' means a perception of comfort in the Divine Good of the Rational following temptation. This becomes clear from the meaning of 'saying' in historical parts of the Word as perceiving, often dealt with already. The reason why here it is a perception in the Divine Good of the Rational is that 'Abraham' here means the Divine Good within the Lord's Rational or Human. What perception in the Divine Good of the Rational is cannot be explained intelligibly, for prior to any explanation of it an idea of the Lord's Divine Human must be formed from knowledge of many things. Until such an idea has been formed all things offered by way of explanation would fall into ideas that were either empty or obscure, which would either pervert truths or bring these among ideas out of keeping with them.

[2] In this verse the Lord's first state following temptation is the subject, which is a state of comfort. This explains why the name God is not now used any more but Jehovah, for God is used when reference is being made to the truth from which the battle is fought, but Jehovah when reference is being made to the good from which comfort springs, 2769. All comfort following temptation is instilled into good, for good is the source of all joy, and from the good it passes over into truth. Here therefore 'Abraham' means the Divine Good of the Rational, as he also does in other places, and wherever the name Jehovah occurs in the same verse.

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

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Arcana Coelestia #2258

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2258. 'Will not the Judge of the whole earth execute judgement?' means that Divine Good cannot effect this in the manner of truth separated from good. This is clear from the meaning of 'the Judge of the whole earth', and also from the meaning of 'judgement'. 'The Judge of the whole earth' means in the internal sense good itself from which truth goes forth. This was also represented in the representative Church by the priests being at the same time judges. As priests they represented Divine Good, and as judges Divine Truth. But 'the Judge of the whole earth' means both, and this from the meaning of 'the earth', dealt with in various places in Volume One. But to confirm these matters at this point from the representatives of that Church would take too long. 'Judgement' however means truth, as shown above in 2235. From the meaning of these words, and at the same time from the train of thought in the internal sense, it becomes clear that 'will not the Judge of the whole earth execute judgement?' means that Divine Good cannot effect this in the manner of truth separated from good.

[2] To understand these matters it should be recognized that there are two things which constitute the order of the whole of heaven and are from there present in the universe, namely good and truth. Good is the essential constituent of order, and all aspects of it are forms of mercy. Truth is the secondary constituent of order, and all its aspects are truths. Divine Good adjudges all people to heaven, but Divine Truth condemns them all to hell. Consequently if the Lord's mercy, which is the very nature of Good, were not eternal, all men - however many these may be - would be condemned. This is what is meant here by the statement that Divine Good cannot effect this thing in the manner of truth separated from good. See also what is stated on these matters in Volume One, in 1728. But the reason the evil are condemned to hell is not that Divine Good is separated from Divine Truth, but that man separates himself from Divine Good; for the Lord in no way sends anyone down to hell, but man sends himself down, as stated frequently already. Also, seeing that the Divine Good is joined to Divine Truth, it should be recognized that unless the evil were separated from the good, the evil would do harm to the good and would be constantly endeavouring to destroy order. Thus the prevention of the good from suffering harm is an act of mercy. It is the same in earthly kingdoms. If evils went unpunished a whole kingdom would be steeped in evils, and this being so it would perish. For that reason kings and judges are showing greater mercy when they punish evils and remove from society those who commit them than when they show undue leniency towards the same.

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