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Genesis 36

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1 Tito jsou pak rodové Ezau, kterýž měl přijmí Edom.

2 Ezau pojal sobě ženy ze dcer Kananejských, Adu, dceru Elona Hetejského, a Olibamu, dceru Anovu, dceru Sebeona Hevejského,

3 A Bazematu, dceru Izmaelovu, sestru Nabajotovu.

4 I porodila Ada Ezauchovi Elifaza, a Bazemat porodila Rahuele.

5 Olibama pak porodila Jehusa, a Jheloma, a Koré. Ti jsou synové Ezau, kteříž se mu zrodili v zemi Kananejské.

6 I pobral Ezau ženy své, i syny své, a dcery své, a všecku čeleď svou, i dobytek svůj, a všecka hovada svá, i všecko jmění své, kteréhož nabyl v zemi Kananejské, a odebral se do země Seir, před příchodem Jákoba bratra svého.

7 Nebo zboží jejich bylo tak veliké, že nemohli bydliti spolu; aniž ta země, v níž oni pohostinu byli, mohla jich snésti, pro dobytky jejich.

8 Protož bydlil Ezau na hoře Seir; Ezau pak ten jest Edom.

9 A tak tito jsou rodové Ezau, otce Idumejských, na hoře Seir.

10 Tato byla jména synů Ezau: Elifaz, syn Ady, ženy Ezau; Rahuel, syn Bazematy, ženy Ezau.

11 Synové pak Elifazovi byli: Teman, Omar, Sefo, a Gatam a Kenaz.

12 Tamna pak byla ženina Elifaza, syna Ezau. Ta porodila Elifazovi Amalecha. Ti jsou synové Ady, ženy Ezau.

13 Synové pak Rahuelovi tito: Nahat, Zára, Samma a Méza. To byli Synové Bazematy, ženy Ezau.

14 A tito byli synové Olibamy, dcery Anovy, dcery Sebeonovy, ženy Ezau, kteráž porodila Ezauchovi Jehusa, Jheloma a Koré.

15 Tito všickni byli knížata synů Ezau. Synové Elifaza prvorozeného Ezau: Kníže Teman, kníže Omar, kníže Sefo, kníže Kenaz,

16 Kníže Koré, kníže Gatam, kníže Amalech. Ta jsou knížata pošlá z Elifaza v zemi Idumejské; ti jsou synové Ady.

17 Tito pak jsou synové Rahuele, syna Ezau: Kníže Nahat, kníže Zára, kníže Samma, kníže Méza. Ta knížata pošla z Rahuele, v zemi Idumejské; to jsou synové Bazematy, ženy Ezau.

18 A synové Olibamy, ženy Ezau, tito jsou: Kníže Jehus, kníže Jhelom, kníže Koré. To jsou knížata z Olibamy, dcery Anovy, ženy Ezau.

19 Tiť jsou synové Ezau, a ta knížata jejich; onť jest Edom.

20 Tito pak jsou synové Seir, totiž Horejští, obyvatelé země té: Lotan, Sobal, Sebeon a Ana,

21 A Dison, Eser a Dízan. Ta jsou knížata Horejská, synové Seir, v zemi Idumejské.

22 Synové Lotanovi byli: Hori a Hemam; a sestra Lotanova Tamna.

23 Synové pak Sobalovi tito: Alvan, Manáhat, Ebal, Sefo a Onam.

24 A tito synové Sebeonovi: Aia a Ana. To jest ten Ana, kterýž nalezl mezky na poušti, když pásl osly Sebeona otce svého.

25 Tito pak děti Anovi: Dison a Olibama, dcera Anova.

26 A synové Dízanovi tito: Hamdan, Eseban, Jetran a Charan.

27 Synové Eser tito: Balaan, Závan a Achan.

28 Tito synové Dízanovi: Hus a Aran.

29 Tato jsou knížata Horejská: Kníže Lotan, kníže Sobal, kníže Sebeon, kníže Ana,

30 Kníže Dison, kníže Eser, kníže Dízan. To byla knížata Horejská, po knížetstvích svých v zemi Seir.

31 Tito pak byli králové, kteříž kralovali v zemi Idumejské, prvé než kraloval král nad syny Izraelskými.

32 Kraloval tedy v Edom Béla, syn Beorův, a jméno města jeho Denaba.

33 I umřel Béla, a kraloval místo něho Jobab, syn Záre z Bozra.

34 I umřel Jobab, a kraloval na místě jeho Husam z země Temanské.

35 Umřel i Husam, a kraloval místo něho Adad, syn Badadův, kterýž porazil Madianské v krajině Moábské; a jméno města jeho Avith.

36 Když pak umřel Adad, kraloval místo něho Semla z Masreka.

37 A po smrti Semlově kraloval na místě jeho Saul z Rohobot od řeky.

38 Umřel i Saul, a kraloval místo něho Bálanan, syn Achoborův.

39 A když i Bálanan umřel, syn Achoborův, kraloval na místě jeho Adar; a jméno města jeho Pahu; jméno pak ženy jeho Mehetabel, dcera Matredy, dcery Mezábovy.

40 Ta jsou jména knížat pošlých z Ezau, po čeledech jejich, po místech jejich, vedlé jmen jejich: Kníže Tamna, kníže Alva, kníže Jetet,

41 Kníže Olibama, kníže Ela, kníže Finon.

42 Kníže Kenaz, kníže Teman, kníže Mabsar.

43 Kníže Magdiel, kníže Híram. Tať jsou knížata Idumejská, tak jakž kteří bydlili v zemi dědictví svého. Toť jest ten Ezau, otec Idumejských.

   

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Arcana Coelestia # 4721

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4721. 'And Joseph went to his brothers, and found them in Dothan' means that they were steeped in the specific details belonging to false assumptions. This is clear from the representation of 'Joseph' as the Lord as regards Divine Truth, dealt with in 4669; from the representation of 'his brothers' as the Church which turns aside from charity to faith, and at length to faith separated from charity, dealt with in 4665, 4671, 4679, 4680, 4690; and from the meaning of 'Dothan' as the specific details belonging to false assumptions' deals with immediately above in 4720. From this it is evident that the words used here mean that he found them steeped in the specific details belonging to false assumptions.

[2] So that anyone can know what 'specific details belonging to false assumptions' is used to mean, let some of the ideas taught by the Church making and acknowledging faith alone as its basic assumption serve to illustrate that phrase. That is to say, the ideas that a person is justified by faith alone; that in this case all sins are wiped away from him; that by faith alone he is saved even in the last hour of his life; that salvation is simply being admitted by grace into heaven; that even young children are saved through faith; that because they do not possess that faith gentiles are not saved; besides many other ideas that are taught. These ideas and others like them are the specific details belonging to the basic assumption made regarding faith alone. But if the Church were to make and acknowledge the life of faith as its basic assumption it would acknowledge charity towards the neighbour and love to the Lord, and consequently the works of charity and love. Then all those specific details that have just been mentioned would fall to the ground. Instead of justification the Church would acknowledge regeneration, of which the Lord speaks in John,

Unless anyone is born again he cannot see the kingdom of God. John 3:3.

It would also acknowledge that regeneration is effected by means of the life of faith, not by faith separated from charity. It would not acknowledge that all sins are in that case wiped away from a person, but that in the Lord's mercy he is withheld from them and maintained in good and from this in truth; so the Church would acknowledge that all good originates in the Lord and all evil in oneself. Nor would it acknowledge that a person is saved through faith even in the last hour of his life but through his life of faith which awaits his arrival [in heaven]. It would not acknowledge either that salvation is simply being admitted by grace into heaven, for heaven is refused to none by the Lord, but that if his life is not the kind that enables him to exist together with angels he is impelled to flee from it, 4674. Nor would the Church acknowledge that young children are saved through faith, but that in the next life they are taught about the good deeds of charity and about the truths of faith by the Lord and in this way are accepted into heaven, 2289-2308. Nor also would it acknowledge that because they do not possess faith gentiles are not saved, but that the life they have led awaits their arrival in heaven, and that those who have led charitable lives with one another are taught about the good deeds of faith and are equally accepted in heaven. Those who lead a good life also desire the same and believe in it, see 2589-2604. And so on with many other specific ideas.

[3] The Church which makes and acknowledges faith alone as its basic assumption cannot possibly know what charity is, not even what the neighbour is, and so cannot know what heaven is. It will be astonished whenever anyone says that the happiness of the life after death and the joy in heaven consist in the Divine which flows into desiring and doing for others that which is good, and that the happiness resulting from this, and the bliss, surpass one's entire ability to perceive them. It will be astonished to learn that the reception of that influx from the Divine is by no means possible with anyone who has not been leading the life of faith, that is, with whom the good of charity has not been present. That the life of faith is what saves a person is also explicitly taught by the Lord in Matthew 25:31-end. The same teaching is found in many other places, and that too is why the Creed, called the Athanasian, states towards the end of it,

Everyone will give an account of his works: he who has done well will go into eternal life, but he who has done wickedly into eternal fire.

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