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Genesis 11

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1 Byla pak všecka země jazyku jednoho a řeči jedné.

2 I stalo se, když se brali od východu, nalezli pole v zemi Sinear, a bydlili tam.

3 A řekli jeden druhému: Nuže, nadělejme cihel, a vypalme je ohněm. I měli cihly místo kamení, a zemi lepkou místo vápna.

4 Nebo řekli: Nuže, vystavějme sobě město a věži, jejíž by vrch dosahal k nebi; a tak učiňme sobě jméno, abychom nebyli rozptýleni po vší zemi.

5 Sstoupil pak Hospodin, aby viděl to město a věži, kterouž stavěli synové lidští.

6 A řekl Hospodin: Aj, lid jeden a jazyk jeden všechněch těchto, a toť jest začátek díla jejich; nyní pak nedadí sobě v tom překaziti, což umínili dělati.

7 Protož sstupme a změťme tam jazyk jejich, aby jeden druhého jazyku nerozuměl.

8 A tak rozptýlil je Hospodin odtud po vší zemi; i přestali stavěti města toho.

9 Protož nazváno jest jméno jeho Bábel; nebo tu zmátl Hospodin jazyk vší země; a odtud rozptýlil je Hospodin po vší zemi.

10 Titoť jsou rodové Semovi: Sem, když byl ve stu letech, zplodil Arfaxada ve dvou letech po potopě.

11 A byl živ Sem po zplození Arfaxada pět set let; a plodil syny a dcery.

12 Arfaxad pak živ byl pět a třidceti let, a zplodil Sále.

13 A po zplození Sále živ byl Arfaxad čtyři sta a tři léta; a plodil syny a dcery.

14 Sále také živ byl třidceti let, a zplodil Hebera.

15 A živ byl Sále po zplození Hebera čtyři sta a tři léta; a plodil syny a dcery.

16 Živ pak byl Heber čtyři a třidceti let, a zplodil Pelega.

17 A živ byl Heber po zplození Pelega čtyři sta a třidceti let; a plodil syny a dcery.

18 Peleg pak živ byl třidceti let, a zplodil Réhu.

19 A živ byl Peleg po zplození Réhu dvě stě a devět let; a plodil syny a dcery.

20 Réhu také živ byl třidceti a dvě létě, a zplodil Sáruga.

21 A po zplození Sáruga živ byl Réhu dvě stě a sedm let; a plodil syny a dcery.

22 Živ pak byl Sárug třidceti let, a zplodil Náchora.

23 A byl živ Sárug po zplození Náchora dvě stě let; a plodil syny a dcery.

24 Náchor pak živ byl dvadceti a devět let, a zplodil Táre.

25 A živ byl Náchor po zplození Táre sto a devatenácte let; a plodil syny a dcery.

26 Živ pak byl Táre sedmdesáte let, a zplodil Abrama, Náchora a Hárana.

27 Tito jsou pak rodové Táre: Táre zplodil Abrama, Náchora a Hárana; Háran pak zplodil Lota.

28 Umřel pak Háran prvé než Táre otec jeho v zemi narození svého, totiž v Ur Kaldejských.

29 I zpojímali sobě ženy Abram a Náchor; jméno ženy Abramovy Sarai, a jméno ženy Náchorovy Melcha, dcera Háranova, kterýž byl otec Melchy a Jeschy.

30 Byla pak Sarai neplodná, a neměla dětí.

31 I vzal Táre Abrama syna svého, a Lota syna Háranova, vnuka svého, a Sarai nevěstu svou, ženu Abrama syna svého, a vyšli spolu z Ur Kaldejských, aby se brali do země Kananejské, a přišli až do Cháran, a bydlili tam.

32 A byli dnové Táre dvě stě a pět let; i umřel Táre v Cháran.

   

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Arcana Coelestia # 1799

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1799. 'Behold, a son of my house is my heir' means that in the Lord's kingdom there would be only that which is external. This is clear from the meaning in the internal sense of 'an heir' and of 'inheriting'. 'Becoming an heir' or inheriting means eternal life in the Lord's kingdom. All who are in the Lord's kingdom are heirs, for the source of the life in them is the Lord's life, which is the life of mutual love, and for that reason they are called 'sons'. The Lord's sons or heirs consist of all who have His life in them, for it is from Him that their life comes, and it is from Him that they have been born, that is, regenerated. Those born of another are that other's heirs; and so it is with all who are being regenerated by the Lord, for in that case they are receiving the life that is the Lord's.

[2] In the Lord's kingdom there are those who are external, those who are more interior, and those who are internal. Good spirits who dwell in the first heaven are external, angelic spirits who dwell in the second heaven are more interior, and angels who dwell in the third heaven are internal. Those who are external are not as close to or near the Lord as those who are more interior, and these in turn are not so close or near as those who are internal. Out of Divine love, or mercy, the Lord wills to have everyone near to Himself, so that they do not stand outside, that is, in the first heaven. His will is that they should dwell in the third heaven, and if possible not merely with Him but abiding in Him. Such is the nature of Divine or the Lord's love. But since at that time none but external things existed with the Church, He complained of this in the words that occur here - 'Behold, a son of my house is my heir' - by which is meant that in His kingdom there would thus be only that which is external. But comfort followed, and a promise of internal things, as described in the verses that follow next. What the external aspect of the Church is has been stated already in 1083, 1098, 1100, 1151, 1153.

[3] By itself doctrine does not constitute the external aspect of the Church, still less the internal, as stated above. Nor on the Lord's part is it its teachings that make one Church distinct and separate from another, but its life in accordance with those teachings, all of which, as long as they present what is true, regard charity as their basic principle. What else does doctrine do but teach men the kind of people they ought to be?

[4] In the Christian world it is their doctrines that cause Churches to be distinct and separate, and because of these they call themselves Roman Catholics, Lutherans, Calvinists or the Reformed, and Evangelicals, among other names. It is solely by reason of their doctrines that they are called by these names. This situation would never exist if they were to make love to the Lord and charity towards the neighbour the chief thing of faith. In this case their doctrinal differences would be no more than shades of opinion concerning the mysteries of faith which truly Christian people would leave to individual conscience, and in their hearts would say that a person is truly a Christian when he lives as a Christian, that is, as the Lord teaches. If this were so all the different Churches would become one, and all the disagreements which stem from doctrine alone would disappear. Indeed the hatred one man holds against another would be dispelled in an instant, and the Lord's kingdom on earth would come.

[5] The Ancient Church which existed immediately after the Flood, though scattered among many kingdoms, was of this nature. That is to say, people differed much from one another in matters of doctrine, but for all that, they made charity the chief thing. Also they regarded worship, not from the standpoint of doctrinal teachings which are matters of faith, but from that of charity which is a matter of life. This is what is meant by 'they all had one lip and their words were one', Genesis 11:1, regarding which see 1285.

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