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Бытие第26章

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1 Был голод в земле, сверх прежнего голода, который был во дни Авраама; и пошел Исаак к Авимелеху, царю Филистимскому, в Герар.

2 Господь явился ему и сказал: не ходи в Египет; живи в земле, о которой Я скажу тебе,

3 странствуй по сей земле, и Я буду с тобою и благословлю тебя, ибо тебе и потомству твоему дам все земли сии и исполню клятву, которою Я клялся Аврааму, отцу твоему;

4 умножу потомство твое, как звезды небесные, и дам потомству твоемувсе земли сии; благословятся в семени твоем все народы земные,

5 за то, что Авраам послушался гласа Моего и соблюдал, что Мною заповедано было соблюдать: повеления Мои, уставы Мои и законы Мои.

6 Исаак поселился в Гераре.

7 Жители места того спросили о жене его, и он сказал: это сестра моя;потому что боялся сказать: жена моя, чтобы не убили меня, думал он , жители места сего за Ревекку, потому что она прекрасна видом.

8 Но когда уже много времени он там прожил, Авимелех, царь Филистимский, посмотрев в окно, увидел, что Исаак играет с Ревеккою, женою своею.

9 И призвал Авимелех Исаака и сказал: вот, это жена твоя; как же ты сказал: она сестра моя? Исаак сказал ему: потому что я думал, не умереть бы мнеради ее.

10 Но Авимелех сказал: что это ты сделал с нами? едва один из народа несовокупился с женою твоею, и ты ввел бы нас в грех.

11 И дал Авимелех повеление всему народу, сказав: кто прикоснется к сему человеку и к жене его, тот предан будет смерти.

12 И сеял Исаак в земле той и получил в тот год ячменя во сто крат: так благословил его Господь.

13 И стал великим человек сей и возвеличивался больше и больше до того, что стал весьма великим.

14 У него были стада мелкого и стада крупного скота и множество пахотныхполей, и Филистимляне стали завидовать ему.

15 И все колодези, которые выкопали рабы отца его при жизни отца его Авраама, Филистимляне завалили и засыпали землею.

16 И Авимелех сказал Исааку: удались от нас, ибо ты сделался гораздо сильнее нас.

17 И Исаак удалился оттуда, и расположился шатрами вдолине Герарской, и поселился там.

18 И вновь выкопал Исаак колодези воды, которые выкопаны были во дни Авраама, отца его, и которые завалили Филистимляне по смерти Авраама; и назвал их теми же именами, которыми назвал их отец его.

19 И копали рабы Исааковы в долине и нашли там колодезь воды живой.

20 И спорили пастухи Герарские с пастухами Исаака, говоря: наша вода. И он нарек колодезю имя: Есек, потому что спорили с ним.

21 выкопали другой колодезь; спорили также и о нем; и он нарек ему имя: Ситна.

22 И он двинулся отсюда и выкопал иной колодезь, о котором уже не спорили, и нарек ему имя: Реховоф, ибо, сказал он, теперь Господь дал нам пространное место, и мы размножимся на земле.

23 Оттуда перешел он в Вирсавию.

24 И в ту ночь явился ему Господь и сказал: Я Бог Авраама, отца твоего; не бойся, ибо Я с тобою; и благословлю тебя и умножу потомство твое, радиАвраама, раба Моего.

25 И он устроил там жертвенник и призвал имя Господа. И раскинул там шатер свой, и выкопали там рабы Исааковы колодезь.

26 Пришел к нему из Герара Авимелех и Ахузаф, друг его, и Фихол, военачальник его.

27 Исаак сказал им: для чего вы пришли ко мне, когда вы возненавиделименя и выслали меня от себя?

28 Они сказали: мы ясно увидели, что Господь с тобою, и потому мы сказали: поставим между нами и тобою клятву и заключим с тобою союз,

29 чтобы ты не делал нам зла, как и мы не коснулись до тебя, а делали тебе одно доброе и отпустили тебя с миром; теперь ты благословен Господом.

30 Он сделал им пиршество, и они ели и пили.

31 И встав рано утром, поклялись друг другу; и отпустил их Исаак, и они пошли от него с миром.

32 В тот же день пришли рабы Исааковы и известили его о колодезе, который копали они, и сказали ему: мы нашли воду.

33 И он назвал его: Шива. Посему имя городу тому Беэршива до сего дня.

34 И был Исав сорока лет, и взял себе в жены Иегудифу, дочь Беэра Хеттеянина, и Васемафу, дочь Елона Хеттеянина;

35 и они были в тягость Исааку и Ревекке.

   

来自斯威登堡的著作

 

Arcana Coelestia#3451

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3451. 'They said, We saw clearly that Jehovah was with you' means that they knew the Divine to be present within it. This is clear from the meaning of 'seeing clearly' as discerning and so as knowing for certain, and from the meaning of 'Jehovah being with you' as the Divine being present within it. As stated above in 3447, the subject here is the agreement of the literal sense of the Word with the internal sense, consequently the agreement of matters of doctrine concerning faith - meant by Abimelech, Ahuzzath, and Phicol - with that same internal sense, insofar, that is, as those matters of doctrine are drawn from the literal sense of the Word. Accordingly the subject is the joining together of the Lord's kingdom on earth with the Lord's kingdom in heaven, and so with the Lord, by means of the Word. For the Word, as to the highest sense, is the Lord Himself; as to the internal sense, the Lord's kingdom itself in heaven; and as to the literal sense, the Lord's kingdom itself on earth, as has also been stated already.

[2] As regards the Lord's kingdom on earth, that is, His Church, because its matters of doctrine are drawn from the literal sense of the Word it is inevitably varying so far as these are concerned. That is to say, one group declares that this idea is the truth of faith because it is so stated in the Word, while another declares that that idea is the truth because that likewise is stated there, and so on. Consequently because its matters of doctrine are drawn from the literal sense of the Word the Lord's Church differs from one group to the next, and not only from group to group but sometimes from individual to individual within a group. But dissent in matters of doctrine concerning faith does not mean that the Church cannot be one Church, provided all are of one mind in willing what is good and doing it.

[3] Take for example someone who acknowledges as a matter of doctrine that charity is the product of faith but nevertheless leads a life of charity towards the neighbour. Even though the truth does not exist with him so far as doctrine is concerned, yet it does exist with him so far as life is concerned, and consequently he has the Lord's Church or kingdom within him. Or, to take another example, someone who says that good works ought to be done for the sake of reward in heaven, as accords with the literal sense of the Word in Matthew 10:41-42; 25:34-36, and elsewhere, and yet when performing good works he gives no thought at all to merit. He likewise is in the Lord's kingdom because the truth exists in him so far as life is concerned. This being what he is really like so far as life is concerned, he readily allows himself to be told that nobody is able to reach heaven on merit and that the works which a person regards as meritorious are not good. So it is with every other example that could be taken. For the literal sense is such that in many places it seems to contradict itself, the reason being that it contains appearances of truth that are suited to those who are engrossed in external things, and therefore who are also filled with a love of worldly things as well as bodily pleasures.

[4] Here therefore, through 'Abimelech', those people are dealt with who possess matters of doctrine concerning faith and who, as stated above, make faith the essential thing for salvation. Also dealt with is the agreement of their matters of doctrine with the internal sense. These people too, it is clear, are joined to heaven and the Lord by means of the literal sense, yet only those among them with whom good is present, that is, those who, though they make faith the essential thing so far as their doctrine is concerned, nevertheless make charity the essential so far as their life is concerned. For when they have confidence in, or put their trust in the Lord, which they call faith, affection that goes with love to the Lord is present, and therefore so far as life is concerned good is present in them. But see what has been stated and shown already in the following paragraphs:

Not doctrine but charity taught by it makes the Church, 809, 916, 1798, 1799, 1834, 1844.

Matters of doctrine have no value unless people live according to them, 1515.

The Church varies so far as truths are concerned, but is one through charity, 3267.

Parallelism exists between the Lord and man as regards celestial things that are matters of good, but not as regards spiritual things that are matters of truth, 1831, 1832.

Doctrine is invariably the same, that is to say, it is always concerned with love to the Lord and charity towards the neighbour, 3445.

The Church would be one if charity were present with all, even though they differed from one another in forms of worship and in matters of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982.

The Church would be like the Lord's kingdom in heaven if charity were present with all, 2385.

Countless variations of good and truth exist in heaven, but by acting in harmony with one another they nevertheless make one, like the organs and members of the body, 684, 690, 3241.

  
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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#916

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916. 'Every wild animal and every creeping thing means his goods, 'wild animal' goods belonging to the internal man, 'creeping things' goods belonging to the external, while 'every bird, and everything creeping over the earth' means truths, 'bird' truths belonging to the internal man, creeping thing over the earth' truths belonging to the external. This becomes clear from what has been stated and shown in the previous verse about 'wild animals', 'birds', and 'creeping things that creep'. That verse mentions 'creeping thing that creeps', for the two phrases -'creeping thing' and 'that which creeps' - meant both the good and the truth belonging to the external man. Since this verse forms a conclusion to what goes before it, these attributes of the Church, namely its truths and goods, are added. These also indicate the character of the Church, namely that it was a spiritual one, and that having become spiritual it was a Church where charity or good was the chief thing. This is why 'wild animal and creeping thing' are here mentioned first, and 'bird' and 'that which creeps' after that.

[2] It is called a spiritual Church when its actions spring from charity, that is, from the good of charity, but never when it claims to have faith independently of charity. In that case it is not even a Church. For what does faith teach but that which charity teaches? And what other purpose does the teaching of faith have but that what it teaches may be practised? Merely knowing and thinking what it teaches is ineffectual. It is only the practice of what it teaches that is effectual. Consequently the spiritual Church starts to be a Church, or what amounts to the same, the member of the Church starts to be a Church, when its actions spring from charity, the substance of what faith teaches. What is the purpose of a commandment? Not merely that a person may know but that he may live according to what is commanded. And when he does so he has the Lord's kingdom within him, for the Lord's kingdom consists solely in mutual love and resulting happiness.

[3] People who separate faith from charity and place salvation in faith apart from the good works of charity are 'Cainites' who slay brother Abel, that is, charity. They are like birds hovering around a corpse, for that kind of faith is like a bird, and a person devoid of charity like a corpse. And as is very well known in the Christian world they also acquire a false (spuria) conscience to the effect that they may live as the devil does, may hate and harass the neighbour, may go on committing adultery all through life, and nevertheless be saved. What can sound sweeter to a person's ears and more persuasive than the suggestion that he is able to be saved even though he lives like an utter brute? Even gentiles perceive that this is a falsehood, many of whom on seeing the way Christians live find their teaching abhorrent. This is clear also from the fact that nowhere else is the way people live more despicable than in the Christian world.

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