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Postanak 11

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1 Sva je zemlja imala jedan jezik i riječi iste.

2 Ali kako su se ljudi selili s istoka, naiđu na jednu dolinu u zemlji Šinearu i tu se nastane.

3 Jedan drugome reče: "Hajdemo praviti opeke te ih peći da otvrdnu!" Opeke im bile mjesto kamena, a paklina im služila za žbuku.

4 Onda rekoše: "Hajde da sebi podignemo grad i toranj s vrhom do neba! Pribavimo sebi ime, da se ne raspršimo po svoj zemlji!"

5 Jahve se spusti da vidi grad i toranj što su ga gradili sinovi čovječji.

6 Jahve reče. "Zbilja su jedan narod, s jednim jezikom za sve! Ovo je tek početak njihovih nastojanja. Sad im ništa neće biti neostvarivo što god naume izvesti.

7 Hajde da siđemo i jezik im pobrkamo, da jedan drugome govora ne razumije."

8 Tako ih Jahve rasu odande po svoj zemlji te ne sazidaše grada.

9 Stoga mu je ime Babel, jer je ondje Jahve pobrkao govor svima u onom kraju i odande ih je Jahve raspršio po svoj zemlji.

10 Ovo su potomci Šemovi: Kad je Šemu bilo sto godina - dvije godine poslije Potopa - rodi mu se Arpakšad.

11 Po rođenju Arpakšadovu Šem je živio petsto godina te mu se rodilo još sinova i kćeri.

12 Kad je Arpakšadu bilo trideset i pet godina, rodi mu se Šelah.

13 Po rođenju Šelahovu Arpakšad je živio četiri stotine i tri godine te mu se rodilo još sinova i kćeri.

14 Kad je Šelahu bilo trideset godina, rodi mu se Eber.

15 Po rođenju Eberovu Šelah je živio četiri stotine i tri godine te mu se rodilo još sinova i kćeri.

16 Kad su Eberu bile trideset i četiri godine, rodi mu se Peleg.

17 Po rođenju Pelegovu Eber je živio četiri stotine i trideset godina te mu se rodilo još sinova i kćeri.

18 Kad je Pelegu bilo trideset godina, rodi mu se Reu.

19 Po rođenju Reuovu Peleg je živio dvjesta i devet godina te mu se rodilo još sinova i kćeri.

20 Kad su Reuu bile trideset i dvije godine, rodi mu se Serug.

21 Po rođenju Serugovu Reu je živio dvjesta i sedam godina te mu se rodilo još sinova i kćeri.

22 Kad je Serugu bilo trideset godina, rodi mu se Nahor.

23 Po rođenju Nahorovu Serug je živio dvjesta godina te mu se rodilo još sinova i kćeri.

24 Kad je Nahoru bilo dvadeset i devet godina, rodi mu se Terah.

25 Po rođenju Terahovu Nahor je živio sto i devetnaest godina te mu se rodilo još sinova i kćeri.

26 Kad je Terahu bilo sedamdeset godina, rode mu se: Abram, Nahor i Haran.

27 Ovo je povijest Terahova. Terahu se rodio Abram, Nahor i Haran; a Haranu se rodio Lot.

28 Haran umrije za života svoga oca Teraha, u svome rodnom kraju, u Uru Kaldejskom.

29 Abram se i Nahor ožene. Abramovoj ženi bijaše ime Saraja, a Nahorovoj Milka; ova je bila kći Harana, oca Milke i Jiske.

30 Saraja bijaše nerotkinja - nije imala poroda.

31 Terah povede svoga sina Abrama, svog unuka Lota, sina Haranova, svoju snahu Saraju, ženu svoga sina Abrama, pa se zaputi s njima iz Ura Kaldejskoga u zemlju kanaansku. Kad stignu do Harana, ondje se nastane.

32 Dob Terahova dosegnu dvjesta i pet godina; a onda Terah umrije u Haranu.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 1472

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1472. That 'it will be, when the Egyptians see you' means knowledge comprised of cognitions, it being the nature of that knowledge when celestial cognitions are seen that is described, becomes clear from the meaning of 'Egypt' as knowledge comprised of cognitions, as shown already. And from this what the words 'if the Egyptians see you' mean may become clear, namely that this knowledge is such as is described in the present verse. Such is the case with knowledge comprised of cognitions; and it has also a certain naturalness within it, as is manifested in children when they first start to learn - that is to say, the higher things are, the more they desire them; and all the more so when they hear that these things are celestial and Divine. But this delight is natural and arises from a strong desire that belongs to the external man. With others that strong desire causes them to take delight solely in knowledge comprised of cognitions, without any other end in view; yet that knowledge is nothing else than a certain means that exists to achieve an end, which is use. That is to say, cognitions exist to serve as vessels for celestial and spiritual things, and when they are performing that service, for the first time they have a use, and from that use receive their delight. It may become clear to anyone, if he pays the matter any attention, that in itself the knowledge comprised of cognitions exists for no other reason than that a person should become rational, and from that become spiritual, and at length celestial, and that by means of those cognitions his external man may be allied to his internal. When this point is reached he has arrived at the use itself, the internal man having nothing else than uses in view. For the sake of the same end also the Lord instills the delight that childhood and youth experience in forms of knowledge. When however a person begins to take delight in knowledge alone, it is a bodily desire that carries him away; and to the extent it carries him away, that is, to the extent he takes delight in knowledge alone, to the same extent does he move away from what is celestial, and to the same extent do the facts he knows close themselves up in the Lord's direction and become materially inclined. But insofar as facts are learned with a view to use - such as for the sake of human society, for the sake of the Lord's Church on earth, for the sake of the Lord's kingdom in heaven, and still more for the sake of the Lord Himself - the more they are opened out towards Him. For these reasons also the angels, who possess the knowledge that is comprised of all cognitions - having so full a possession of it that scarcely one ten thousandth part of what they know can be presented to man's entire mental grasp - nevertheless place no value at all in knowledge when compared with use. These considerations show what is meant by the words, 'when the Egyptians see you they will say, This is his wife, and they will slay me and let you live'. It is because the Lord when He was a boy knew this and thought in this way, that these things have been stated, namely that if He were to be carried away by a strong desire for nothing else than the knowledge that is comprised of cognitions, this knowledge would be such that He would have no interest any more in celestial things but only in the cognitions which that strong desire for knowledge would seize upon. More regarding these matters follows below.

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

Bible

 

Postanak 41:57

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57 Sav je svijet išao u Egipat k Josipu da kupuje žita, jer je strašna glad vladala po svem svijetu.