圣经文本

 

Genesis第21章

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1 Ja Issand hoolitses Saara eest, nõnda nagu ta oli lubanud. Issand toimis Saaraga, nõnda nagu ta oli öelnud:

2 Saara jäi lapseootele ja tõi Aabrahamile poja ilmale ta vanas eas, määratud ajal, millest Jumal temaga oli rääkinud.

3 Ja Aabraham pani oma pojale, kes temale sündis, kelle Saara temale ilmale tõi, Iisak nimeks.

4 Ja Aabraham lõikas ümber oma poja Iisaki, kui see kaheksapäevane oli, nõnda nagu Jumal teda oli käskinud.

5 Ja Aabraham oli sada aastat vana, kui ta poeg Iisak temale sündis.

6 Aga Saara ütles: 'Jumal pani mind naerma! Igaüks, kes sellest kuuleb, naerab mind!'

7 Ja ta ütles: 'Kes oleks võinud Aabrahamile kuulutada, et Saara imetab veel lapsi? Ometi tõin ma temale poja ilmale ta vanas eas!'

8 Laps kasvas ja võõrutati; ja Aabraham tegi suure peo Iisaki võõrutamispäeval.

9 Kui Saara nägi mängimas egiptlanna Haagari poega, kelle see Aabrahamile oli ilmale toonud,

10 siis ta ütles Aabrahamile: 'Kihuta minema see teenija ja tema poeg, sest selle teenija poeg ei või pärida koos minu poja Iisakiga!'

11 See kõne aga oli Aabrahami silmis ta poja kohta väga paha.

12 Aga Jumal ütles Aabrahamile: 'Ärgu olgu see su silmis paha ei poisi ega su teenija kohta. Kõiges, mis Saara sulle ütleb, kuula ta sõna, sest Iisakist loetakse sinu sugu!

13 Aga ka teenija poja teen ma rahvaks, sest ta on ju sinu järeltulija.'

14 Ja Aabraham tõusis hommikul vara, võttis leiva ja veelähkri ning andis Haagarile, pannes need temale selga, samuti lapse ja saatis ta minema. Ja tema läks ning eksles Beer-Seba kõrbes.

15 Kui vesi lähkrist lõppes, siis ta jättis lapse ühe põõsa alla

16 ja läks ning istus temaga kohastikku, ammulaske kauguses, sest ta ütles: 'Ma ei või näha lapse surma!' Nõnda ta istus temaga kohastikku, tõstis häält ja nuttis.

17 Aga Jumal kuulis poisi häält ja Jumala ingel hüüdis taevast Haagarit ning ütles temale: 'Mis sul viga on, Haagar? Ära karda, sest Jumal on kuulnud poisi häält seal, kus ta on.

18 Tõuse, tõsta poiss üles ja võta ta käekõrvale, sest ma tahan temast teha suure rahva!'

19 Ja Jumal tegi ta silmad lahti, nõnda et ta nägi ühte veekaevu; ta läks ning täitis lähkri veega ja andis poisile juua.

20 Ja Jumal oli poisiga; ta kasvas ja elas kõrbes, ja temast sai ammukütt.

21 Ta elas Paarani kõrbes; ja ta ema võttis temale Egiptusemaalt naise.

22 Sel ajal rääkisid Abimelek ja tema väepealik Piikol Aabrahamiga, öeldes: 'Jumal on sinuga kõiges, mis sa teed.

23 Ja nüüd vannu mulle siin Jumala juures, et sa ei peta mind ega mu lapsi ja lapselapsi! Heateo pärast, mis ma sulle tegin, tee seda mulle ja maale, kus sa võõrana elad!'

24 Ja Aabraham ütles: 'Ma vannun!'

25 Aabraham aga noomis Abimelekit veekaevu pärast, mille Abimeleki sulased väevõimuga olid ära võtnud.

26 Kuid Abimelek vastas: 'Mina ei tea, kes seda tegi. Sina pole mulle sellest teatanud ja mina ise pole ka midagi kuulnud enne kui täna.'

27 Siis Aabraham võttis lambaid, kitsi ja veiseid ja andis Abimelekile; ja nad mõlemad sõlmisid lepingu.

28 Kui Aabraham pani seitse lambatalle eraldi,

29 küsis Abimelek Aabrahamilt: 'Milleks on siin need seitse talle, keda sa oled eraldi pannud?'

30 Ja tema vastas: 'Sa pead need seitse talle minu käest võtma tõendina minu poolt, et mina olen kaevanud selle kaevu!'

31 Seepärast hüütakse seda paika Beer-Sebaks, sest nad mõlemad andsid seal vande.

32 Nõnda sõlmisid nad Beer-Sebas lepingu. Siis Abimelek ja tema väepealik Piikol tõusid ja läksid tagasi vilistite maale.

33 Aabraham aga istutas Beer-Sebasse ühe tamariskipuu ja hüüdis seal appi Issanda, igavese Jumala nime.

34 Ja Aabraham elas võõrana vilistite maal kaua aega.

   

来自斯威登堡的著作

 

Arcana Coelestia#2715

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2715. Two arcana exist here, the first being that, compared with the good of the celestial man, that of the spiritual man is obscure, the second that this obscurity is brightened by light from the Lord's Divine Human. As regards the first of these - that the good residing with the spiritual man is obscure compared with the celestial man's - this may be seen from what has been stated above in 2708 about the state of the spiritual man in comparison with that of the celestial man. From a comparison of the two states the fact of that obscurity is quite evident. With those who are celestial good itself exists implanted in the will part of their mind, and from there light enters the understanding part. But with those who are spiritual the whole of the will part is corrupted, so that they have no good at all from there, and therefore the Lord implants good in the understanding part of their mind, see 863, 875, 895, 927, 928, 1023, 1043, 1044, 2124, 2256. The will part is, in the main, the part of man's mind that possesses life, whereas the understanding part receives life from the will. Since therefore the will part in the case of the spiritual man is so corrupted as to be nothing but evil, and yet evil is flowing in from there unceasingly and constantly into the understanding part, that is, into his thought, it is clear that the good there is obscure compared with the celestial man's good.

[2] As a consequence those who are spiritual do not have love to the Lord, as those who are celestial do; nor therefore does that humility exist with them which is essential in all worship and by means of which good can flow in from the Lord; for a heart that is haughty is not at all receptive, only one that is humble. Nor do those who are spiritual have love towards the neighbour, as those who are celestial do, because self-love and love of the world are constantly flowing in from the will part of their mind, bringing obscurity into the good that goes with that love towards the neighbour. This may also become clear to one who reflects from the fact that when he helps another he does so for worldly reasons; thus though he may not consciously have it in mind he is nevertheless thinking about what he will get in return either from those he helps or in the next life from the Lord, which being so his good is still defiled with merit-seeking. It may also become clear to him from the fact that when he has done anything good and is able to speak about it to others and so set himself up above others, he is in his element. But those who are celestial love the neighbour more than they love themselves, and do not ever think about repayment or in any way set themselves up above others.

[3] The good residing with those who are spiritual is in addition made obscure by persuasive beliefs that are the product of various assumptions, which likewise have their origin in self-love and love of the world. For the nature of their persuasive beliefs even in matters of faith, see 2682, 2689 (end). This too is a product of the influx of evil from the will part of their mind.

[4] It may in addition become clear that the good residing with the spiritual man is obscure compared with the celestial man's, from the fact that he does not know what truth is, as those who are celestial do, from any perception. Instead he knows what truth is from what he has learned from parents and teachers, and also from the doctrine into which he was born. And when he adds to this anything from himself and from his own thinking, it is for the most part the senses and the illusions of the senses, also the rational and the appearances present within the rational, that predominate, and these make it barely possible for him to acknowledge any pure truth like that acknowledged by those who are celestial. But in spite of this, within things that are seemingly true the Lord implants good, even though these truths are mere illusions or else appearances of truth. But this good is made obscure by such truths, for it derives its specific nature from the truths to which it is joined. It is like the light of the sun falling upon objects. The nature of the objects receiving the light causes the light to be seen within those objects in the form of colours, which are beautiful if the nature of the recipient form and the manner of its receiving are fitting and correspondent, hideous if the nature of the recipient form and the manner of its receiving are not fitting and so not correspondent. In the same way good itself acquires a specific nature from the truth [to which it is joined].

[5] The same arcanum is also evident from the fact that the spiritual man does not know what evil is. He scarcely believes that any other evils exist than actions contrary to the Ten Commandments. Of evils present in affection and thought, which are countless, he has no knowledge nor does he reflect on them or call them evils. All delights whatever that go with evil desires and pleasures he does not regard as other than good; and the actual delights that are part of self-love he both pursues, approves of, and excuses, without knowing that such things have an effect on his spirit and that he becomes altogether such in the next life.

[6] From this it is in a similar way clear that although the whole of the Word deals with scarcely any other matter than the good which goes with love to the Lord and love towards the neighbour, the spiritual man does not know that that good is the sum and substance of faith, nor even what the essential nature of love and charity is. It is also clear that though something which is a matter of faith may be known to him - faith being considered by him to be essential in itself - he nevertheless discusses whether it is true, unless he has been confirmed by much experience of life. Those who are celestial do not discuss the same because they know and have a perception that it is true hence the Lord's statement in Matthew,

Let your words be, Yes, yes; No, no; anything beyond this is from evil. 1 Matthew 5:37.

For those who are celestial are immersed in the truth itself about which those who are spiritual dispute. Consequently because those who are celestial are immersed in the truth itself, they are able to see from it numberless facets of that truth, and so from light to see so to speak heaven in its entirety. But those who are spiritual, because they dispute whether it is true, cannot - so long as they do so - arrive at the remotest boundary of the light existing with those who are celestial, let alone behold anything from their light.

脚注:

1. or from the evil one

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