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Genezo第17章

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1 Kiam Abram havis la agxon de nauxdek naux jaroj, aperis la Eternulo al Abram, kaj diris al li: Mi estas Dio la Plejpotenca; iradu antaux Mi kaj estu senpeka.

2 Kaj Mi faros Mian interligon inter Mi kaj vi, kaj Mi multigos vin tre forte.

3 Kaj Abram jxetis sin vizagxaltere, kaj Dio parolis al li, dirante:

4 Jen estas Mia interligo kun vi: vi estos patro de multe da popoloj.

5 Kaj via nomo ne estos plu Abram, sed via nomo estos Abraham, cxar Mi faris vin patro de multe da popoloj.

6 Kaj Mi fruktigos vin tre multe, kaj Mi devenigos de vi popolojn, kaj regxoj devenos de vi.

7 Kaj Mi starigos Mian interligon inter Mi kaj vi kaj via idaro post vi en iliaj generacioj, eternan interligon, ke Mi estos Dio por vi kaj por via idaro post vi.

8 Kaj Mi donos al vi kaj al via idaro post vi la landon, en kiu vi logxas kiel fremdulo, la tutan landon Kanaanan, por eterna posedajxo, kaj Mi estos Dio por ili.

9 Kaj Dio diris al Abraham: Kaj vi gardu Mian interligon, vi kaj via idaro post vi en iliaj generacioj.

10 Jen estas Mia interligo, kiun vi devas gardi inter Mi kaj vi kaj via idaro post vi: cxiu virseksulo cxe vi estu cirkumcidata.

11 Kaj cirkumcidu la karnon de via prepucio, kaj tio estu signo de interligo inter Mi kaj vi.

12 Kaj en la agxo de ok tagoj estu cirkumcidata cxe vi en viaj generacioj cxiu virseksulo naskita en la domo aux acxetita per mono cxe iu aligentulo, kiu ne estas el via idaro.

13 Cirkumcidata estu cxiu naskita en via domo aux acxetita per via mono, kaj Mia interligo estu sur via karno kiel interligo eterna.

14 Kaj se estos prepucihava virseksulo, kiu ne cirkumcidos la karnon de sia prepucio, tiu animo ekstermigxos el sia popolo: Mian interligon gxi rompis.

15 Kaj Dio diris al Abraham: Vian edzinon Saraj ne nomu Saraj, sed sxia nomo estu Sara.

16 Kaj Mi benos sxin, kaj Mi donos de sxi al vi filon; kaj Mi benos sxin, kaj de sxi devenos popoloj, regxoj de popoloj devenos de sxi.

17 Kaj Abraham jxetis sin vizagxaltere, kaj ekridis, kaj diris en sia koro: CXu de homo centjara farigxos nasko, kaj cxu Sara la nauxdekjara naskos?

18 Kaj Abraham diris al Dio: Ho, ke Isxmael vivu antaux Vi!

19 Kaj Dio diris: Efektive Sara, via edzino, naskos al vi filon, kaj vi donos al li la nomon Isaak; kaj Mi starigos Mian interligon kun li kiel interligon eternan por lia idaro post li.

20 Ankaux pri Isxmael Mi auxdis vin: jen Mi benis lin, kaj Mi fruktigos lin kaj Mi multigos lin tre forte; dek du princoj naskigxos de li, kaj Mi devenigos de li grandan popolon.

21 Sed Mian interligon Mi starigos kun Isaak, kiun naskos al vi Sara en cxi tiu tempo en la venonta jaro.

22 Kaj Li cxesis paroli kun li, kaj Dio levigxis for de Abraham.

23 Kaj Abraham prenis sian filon Isxmael kaj cxiujn naskitajn en lia domo kaj cxiujn acxetitajn per lia mono, cxiun virseksulon el la homoj de la domo de Abraham, kaj li cirkumcidis la karnon de ilia prepucio en tiu sama tago, kiel diris al li Dio.

24 Kaj Abraham havis la agxon de nauxdek naux jaroj, kiam li cirkumcidis la karnon de sia prepucio.

25 Kaj lia filo Isxmael havis la agxon de dek tri jaroj, kiam la karno de lia prepucio estis cirkumcidita.

26 En tiu sama tago estis cirkumciditaj Abraham kaj lia filo Isxmael;

27 kaj cxiuj liaj domanoj, kiuj naskigxis en la domo aux estis acxetitaj per mono cxe aligentulo, estis cirkumciditaj kune kun li.

   

来自斯威登堡的著作

 

Arcana Coelestia#2053

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2053. 'My covenant shall be in your flesh' means conjunction of the Lord with man in his impurity. This is clear from the meaning of 'a covenant' as conjunction, dealt with above, and from the meaning of 'flesh' as man's proprium, also dealt with above, in 2041. How impure the proprium is has also been stated in that paragraph, and has been shown in Volume One, in 141, 150, 154, 210, 215, 694, 731, 874-876, 987, 1047. The implications of 'My covenant in your flesh' being the conjunction of the Lord with man in his impurity are as follows: No pure intellectual truth, which is Divine truth, resides with man. Instead the truths of faith residing with man are appearances of truth to which illusions of the senses attach themselves, and to these in turn falsities, belonging to the desires that go with self-love and love of the world. Such are the truths that reside with man. And how impure they are becomes clear from the fact that such illusions and falsities attach themselves to them.

[2] Nevertheless the Lord joins Himself to man within those very impurities, for with innocence and charity He brings soul and life to these, and in this way forms a conscience. The truths that constitute conscience vary, that is to say, they depend on the religion of the individual. These truths the Lord is unwilling to violate provided they are not contrary to the goods of faith, because the person has taken them to himself and considered them holy. The Lord breaks nobody, but bends him. This becomes clear from the consideration that every type of religious thought in the Church has followers who are being endowed with conscience. The closer its truths get to the genuine truths of faith the better that conscience is. Since it is from the truths of faith such as this that conscience is formed, it is clear that it has been formed in the understanding part of man's mind, for the understanding part is what receives those truths. This part of his mind the Lord has therefore miraculously separated from the will part. This is an arcanum previously unknown, concerning which see what has appeared in Volume One, in 863, 875, 895, 927, 1023. That 'covenant in your flesh' in addition denotes a meaningful sign, namely that of purification, is clear from what has been shown in 2039 about circumcision.

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

来自斯威登堡的著作

 

Arcana Coelestia#2041

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2041. 'You shall circumcise the flesh of your foreskin' means the removal of self-love and love of the world. This is clear from the representation and the meaning of 'circumcision' as purification from filthy loves, dealt with just above in 2039, and also from the meaning of 'flesh' as man's proprium, dealt with already in 999. Man's proprium consists of nothing but self-love and love of the world, and so of every desire that stems from those loves. Just how filthy it is has been shown in Volume One, in 141, 150, 154, 210, 215, 694, 731, 874-876, 987, 1047.

Because this proprium that is to be removed is meant it is here called 'the flesh of the foreskin'.

[2] There are two loves so-called, and their desires, which obstruct the influx of heavenly love from the Lord. For when these reign in the interior man and in the external man and take possession there they either reject or they stifle, and also degrade and defile, heavenly love flowing in, for they are absolutely contrary to heavenly love. The fact that they are absolutely contrary will in the Lord's Divine mercy be shown later on. To the extent they are removed however, heavenly love flowing in from the Lord starts to make its appearance, and in fact starts to dawn in his interior man; and to that extent he starts to notice first that he is under the influence of evil and falsity, then that he is under the influence of what is impure and filthy, and lastly that this has been his proprium.

[3] It is with those who are being regenerated that those loves are removed. That removal may also be recognized from what goes on in those who are not regenerate when the desires belonging to those loves become quiescent, as happens sometimes when they are engaging in meditation on holy things or when they are languishing - as is the case with them in times of misfortune, sickness, and disease, and above all when they are about to die. At these times, since bodily and worldly interests have grown languid and are so to speak dead, such persons become aware of something of heavenly light and of the comfort brought by this. But with these it is not a removal of those desires, only a languishing, for the moment that these people return to their previous state they sink back into those desires.

[4] With the evil as well, bodily and worldly interests can be made to languish, in which case they are able to be raised up into, as it seems, something heavenly, as is sometimes done to souls, especially those newly arrived in the next life, who have an intense desire to see the glory of the Lord because during their lifetime in the world they have heard so much about heaven. At such times their external interests languish and in this condition they are conveyed into the first heaven and enjoy what they have desired. But they are not able to remain there for long because their bodily and worldly interests are merely quiescent and have not been removed, as they have been with angels, regarding which see 541, 542. It should be realized that with man heavenly love from the Lord is flowing in constantly, and that nothing else stands in the way, obstructs, or prevents the reception of it than the desires belonging to those loves, and the falsities resulting from them.

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