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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 #2619

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2619. 'As He had spoken' means as He had thought. This is clear from the meaning of 'speaking' as thinking, dealt with in 2271, 2287. Perception, which is meant by 'Jehovah said', flowed from the Divine celestial, but thought, which is meant by 'Jehovah spoke', flowed from the Divine celestial by way of the Divine spiritual. This explains why in the sense of the letter there occurs an apparent repetition, namely 'as He had said' and 'as He had spoken'. But what perceiving from the Divine celestial is, and what thinking from the Divine celestial by way of the Divine spiritual, does not come within the range of even the most enlightened capacity to understand by means of the things which belong to the light of the world. This shows how infinite everything else [in the Word] must be. The fact that thought stems from perception, see 1919, 2515. With man the position is that good is the source from which he perceives, but truth the means by which he thinks. Good exists in love and its affections, and for that reason is the source of perception, whereas truth exists in faith, and for that reason faith goes with thought. The former is meant in historical parts of the Word by 'saying', but the latter by 'speaking'. When only the expression 'saying' is used however, it sometimes means perceiving and sometimes thinking, because 'saying' includes both.

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