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1 Mose 11

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1 Es hatte aber alle Welt einerlei Zunge und Sprache.

2 Da sie nun zogen gen Morgen, fanden sie ein eben Land im Lande Sinear und wohneten daselbst,

3 und sprachen untereinander: Wohlauf, laßt uns Ziegel streichen und brennen! Und nahmen Ziegel zu Stein und Ton zu Kalk

4 und sprachen: Wohlauf, laßt uns eine Stadt und Turm bauen, des Spitze bis an den Himmel reiche, daß wir uns einen Namen machen; denn wir werden vielleicht zerstreuet in alle Länder.

5 Da fuhr der HERR hernieder, daß er sähe die Stadt und Turm, die die Menschenkinder baueten.

6 Und der HERR sprach: Siehe, es ist einerlei Volk und einerlei Sprache unter ihnen allen, und haben das angefangen zu tun; sie werden nicht ablassen von allem, das sie vorgenommen haben zu tun.

7 Wohlauf, laßt uns herniederfahren und ihre Sprache daselbst verwirren, daß keiner des andern Sprache vernehme.

8 Also zerstreuete sie der HERR von dannen in alle Länder, daß sie mußten aufhören, die Stadt zu bauen.

9 Daher heißt ihr Name Babel, daß der HERR daselbst verwirret hatte aller Länder Sprache und sie zerstreuet von dannen in alle Länder.

10 Dies sind die Geschlechter Sems: Sem war hundert Jahre alt und zeugete Arphachsad, zwei Jahre nach der Sintflut;

11 und lebte danach fünfhundert Jahre und zeugete Söhne und Töchter.

12 Arphachsad war fünfunddreißig Jahre alt und zeugete Salah;

13 und lebte danach vierhundertunddrei Jahre und zeugete Söhne und Töchter.

14 Salah war dreißig Jahre alt und zeugete Eber;

15 und lebte danach vierhundertunddrei Jahre und zeugete Söhne und Töchter.

16 Eber war vierunddreißig Jahre alt und zeugete Peleg;

17 und lebte danach vierhundertunddreißig Jahre und zeugete Söhne und Töchter.

18 Peleg war dreißig Jahre alt und zeugete Regu;

19 und lebte danach zweihundertundneun Jahre und zeugete Söhne und Töchter.

20 Regu war zweiunddreißig Jahre alt und zeugete Serug;

21 und lebte danach zweihundertundsieben Jahre und zeugete Söhne und Töchter.

22 Serug war dreißig Jahre alt und zeugete Nahor;

23 und lebte danach zweihundert Jahre und zeugete Söhne und Töchter.

24 Nahor war neunundzwanzig Jahre alt und zeugete Tharah;

25 und lebte danach hundertundneunzehn Jahre und zeugete Söhne und Töchter.

26 Tharah war siebenzig Jahre alt und zeugete Abram, Nahor und Haran.

27 Dies sind die Geschlechter Tharahs: Tharah zeugete Abram, Nahor und Haran. Aber Haran zeugete Lot.

28 Haran aber starb vor seinem Vater Tharah in seinem Vaterland zu Ur in Chaldäa.

29 Da nahmen Abram und Nahor Weiber. Abrams Weib hieß Sarai und Nahors Weib Milka, Harans Tochter, der ein Vater war der Milka und der Jiska.

30 Aber Sarai war unfruchtbar und hatte kein Kind.

31 Da nahm Tharah seinen Sohn Abram und Lot, seines Sohns Harans Sohn, und seine Schnur Sarai, seines Sohns Abrams Weib, und führete sie von Ur aus Chaldäa, daß er ins Land Kanaan zöge; und sie kamen gen Haran und wohneten daselbst.

32 Und Tharah ward zweihundertundfünf Jahre alt und starb in Haran.

   

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Arcana Coelestia # 1296

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1296. That 'come, let us make bricks' means the falsities which they fashioned for themselves is clear from the meaning of 'brick'. 'Stone' in the Word means truth, and therefore 'brick', being man-made, means falsity, for brick is artificial stone. That 'brick' has this meaning becomes clear also from the following places: In Isaiah,

I have spread out My hands all the day to a rebellious people. walking in a way that is not good, after their own thoughts, sacrificing in gardens and burning incense upon bricks. Isaiah 65:2-3.

'Burning incense upon bricks' stands for worship based on fabrications and falsities; and this is why these people are referred to as 'walking after their own thoughts'. In the same prophet,

On account of the pace and arrogance of heart of Ephraim, and of the inhabitants of Samaria, saying, The bricks have fallen but we will build from hewn stone. Isaiah 9:9-10.

'Ephraim' stands for one who, having become intelligent, has then lapsed into wrong, who calls or makes falsities, or 'bricks', his truths. 'Hewn stone' stands for what is a fabrication. In Nahum,

Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the clay; renew the brick-kiln. There the fire will devour you. and the sword cut you off. Nahum 3:14-15.

Here 'treading the clay' stands for falsities, 'renewing the brick-kiln' for worship based on them. 'Fire' is the punishment of evil desires, 'sword' the punishment of falsities. In Ezekiel,

Take a brick and lay it before you, and on it carve the city of Jerusalem. Ezekiel 4:1.

This text contains the command to besiege it, a prophecy implying that worship was falsified. The fact that 'brick' means falsity becomes clearer still from the meaning of 'stone' as truth, to be dealt with in what follows shortly.

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

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Arcana Coelestia # 1460

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1460. That 'there was a famine in the land' means a lack of cognitions which still existed with the Lord when He was a boy is clear from what has been stated already. In childhood the cognitions that reside with man never come from that which is interior but from the objects of the senses, most of all from hearing; for, as has been stated, with the external man there are recipient vessels which are called those of the memory. Those vessels, as anyone may know, are formed by means of cognitions, the internal man flowing in and assisting that formation. Consequently the learning of cognitions and their implantation in the memory take place in the measure that the internal man is flowing in. So also with the Lord when a boy, for He was born as any other and received instruction as any other. But in His case the interiors were celestial, which fashioned the vessels to receive cognitions, and after that these cognitions to become vessels for receiving the Divine. The interiors with Him were Divine, being from Jehovah His Father, but the exteriors were human, being from Mary His mother. From this it becomes clear that in childhood a lack of cognitions within His external man existed with the Lord as much as with all others.

[2] That 'famine' means a lack of cognitions is clear from elsewhere in the Word, as in Isaiah,

They do not look closely at the work of Jehovah, and they do not regard what His hands have done. Therefore My people will go into exile because they have no knowledge, and their honourable men will be famished,' and their multitude parched with thirst. Isaiah 5:12-13.

'Honourable men famished 1 stands for a lack of celestial cognitions, 'multitude parched with thirst' for a lack of spiritual cognitions. In Jeremiah,

They have lied against Jehovah and said, It is not He; and no evil will come upon us; neither shall we see sword and famine. And the prophets will become wind, and the word is not in them. Jeremiah 5:12-13.

'Sword and famine' stands for becoming robbed of cognitions of truth and good. 'Prophets' stands for those who teach, in whom 'the word is not'. That 'being consumed by sword and famine' means becoming robbed of cognitions of truth and good, and that these have to do with vastation, 'sword' as to spiritual things, 'famine' as to celestial things, is clear from many parts of the Word, such as Jeremiah 14:13-16, 18; Lamentations 4:9; and elsewhere.

[3] So also in Ezekiel,

I will bring more famine upon you, and will break for you the staff of bread; and I will send famine and evil beasts upon you, and they will rob you of your children. And I will bring the sword upon you. Ezekiel 5:16-17.

'Famine' stands for when one has been robbed of celestial cognitions, or cognitions of good, and therefore falsities and evils occur. In David,

And He summoned a famine over the land, He broke every staff of bread. Psalms 105:16.

'Breaking the staff of bread' stands for being deprived of celestial nourishment, for the life of good spirits and of angels is sustained by no other food than cognitions of good and truth, and by goods and truths themselves. This is the origin of the meaning in the internal sense of famine and bread. In the same author,

He has satisfied the longing soul, and the hungry soul He has filled with good. Psalms 107:9.

This stands for those desiring cognitions. In Jeremiah,

Lift up your hands for the soul of your little children who faint from famine at the head of every street. Lamentations 2:19.

'Famine' stands for an absence of cognitions, 'streets' for truths. In Ezekiel,

They will dwell securely and not be made afraid; and I shall raise up for them a plant for renown, and they will no more be consumed with famine in the land. Ezekiel 34:28-29.

This stands for their being deprived no longer of the cognitions of good and truth.

[4] In John,

They will not hunger any more, nor thirst any more. Revelation 7:16.

This refers to the Lord's kingdom where they have an abundance of all celestial cognitions and goods, meant by 'not hungering', and of spiritual cognitions and truths, meant by 'not thirsting'. The Lord said something similar, in John,

I am the Bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6:35.

In Luke,

Blessed are you that hunger now, for you will be satisfied. Luke 6:21.

In the same gospel,

He has filled the hungry with good things. Luke 1:53.

This refers to celestial goods and the cognitions of these. In Amos there is a plain statement that 'famine' means the lack of cognitions,

Behold, the days are coming, when I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. Amos 8:11-12.

Poznámky pod čarou:

1. literally, their glory will be mortals of famine

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