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1 Αυτη δε ειναι η γενεαλογια του Ησαυ, οστις ειναι ο Εδωμ.

2 Ο Ησαυ ελαβε γυναικας εις εαυτον εκ των θυγατερων Χανααν· την Αδα, θυγατερα Αιλων του Χετταιου, και την Ολιβαμα, θυγατερα του Ανα, εγγονην Σεβεγων του υαιου·

3 και την Βασεμαθ, θυγατερα του Ισμαηλ, αδελφην του Νεβαιωθ.

4 Εγεννησε δε εις τον Ησαυ η Αδα τον Ελιφας· και η Βασεμαθ εγεννησε τον Ραγουηλ·

5 και η Ολιβαμα εγεννησε τον Ιεους και τον Ιεγλομ και τον Κορε. Ουτοι ειναι οι υιοι του Ησαυ, οι γεννηθεντες εις αυτον εν τη γη Χανααν.

6 Ελαβε δε ο Ησαυ τας γυναικας αυτου και τους υιους αυτου και τας θυγατερας αυτου και παντας τους ανθρωπους του οικου αυτου και τα ποιμνια αυτου και παντα τα κτηνη αυτου και παντα τα υπαρχοντα τα οποια απεκτησεν εν γη Χανααν, και υπηγεν εις αλλην γην μακραν απο Ιακωβ του αδελφου αυτου·

7 διοτι τα υπαρχοντα αυτων ησαν τοσον πολλα, ωστε δεν ηδυναντο να κατοικησωσιν ομου· και δεν ηδυνατο η γη της παροικησεως αυτων να χωρεση αυτους, εξ αιτιας των κτηνων αυτων.

8 Κατωκησε δε ο Ησαυ εν τω ορει Σηειρ· ο Ησαυ ειναι ο Εδωμ.

9 Και αυτη ειναι η γενεαλογια του Ησαυ, πατρος των Εδωμιτων, εν τω ορει Σηειρ·

10 ταυτα ειναι τα ονοματα των υιων του Ησαυ· Ελιφας ο υιος της Αδα γυναικος του Ησαυ, Ραγουηλ ο υιος της Βασεμαθ γυναικος του Ησαυ.

11 Και οι υιοι του Ελιφας ησαν Θαιμαν, Ωμαρ, Σωφαρ και Γοθωμ και Κενεζ.

12 Η δε Θαμνα ητο παλλακη του Ελιφας υιου του Ησαυ, και εγεννησεν εις τον Ελιφας τον Αμαληκ· ουτοι ησαν οι υιοι της Αδα γυναικος του Ησαυ.

13 Και ουτοι ειναι οι υιοι του Ραγουηλ· Ναχαθ και Ζερα, Σομε και Μοζε· ουτοι ησαν οι υιοι της Βασεμαθ γυναικος του Ησαυ.

14 Και ουτοι ησαν οι υιοι της Ολιβαμα θυγατρος του Ανα, εγγονης του Σεβεγων, της γυναικος του Ησαυ· και εγεννησεν εις τον Ησαυ τον Ιεους και τον Ιεγλομ και τον Κορε.

15 Ουτοι ησαν οι ηγεμονες των υιων Ησαυ· οι υιοι του Ελιφας πρωτοτοκου του Ησαυ, ηγεμων Θαιμαν, ηγεμων Ωμαρ, ηγεμων Σωφαρ, ηγεμων Κενεζ,

16 ηγεμων Κορε, ηγεμων Γοθωμ, ηγεμων Αμαληκ· ουτοι ειναι οι ηγεμονες του Ελιφας εν τη γη Εδωμ· ουτοι ησαν οι υιοι της Αδα.

17 Και ουτοι ησαν οι υιοι του Ραγουηλ υιου του Ησαυ· ηγεμων Ναχαθ, ηγεμων Ζερα, ηγεμων Σομε, ηγεμων Μοζε· ουτοι ειναι οι ηγεμονες του Ραγουηλ εν τη γη Εδωμ· ουτοι ησαν οι υιοι της Βασεμαθ γυναικος του Ησαυ.

18 Και ουτοι ησαν οι υιοι της Ολιβαμα γυναικος του Ησαυ· ηγεμων Ιεους, ηγεμων Ιεγλομ, ηγεμων Κορε· ουτοι ησαν οι ηγεμονες της Ολιβαμα θυγατρος του Ανα, γυναικος του Ησαυ.

19 Ουτοι ειναι οι υιοι του Ησαυ, οστις ειναι ο Εδωμ· και ουτοι οι ηγεμονες αυτων.

20 Ουτοι ειναι οι υιοι του Σηειρ του Χορραιου, οιτινες κατωκουν την γην· Λωταν και Σωβαλ και Σεβεγων και Ανα,

21 και Δησων και Εσερ και Δισαν· ουτοι ειναι οι ηγεμονες των Χορραιων, των υιων του Σηειρ, εν τη γη Εδωμ.

22 Οι δε υιοι του Λωταν ησαν Χορρι και Αιμαμ· αδελφη δε του Λωταν, η Θαμνα.

23 Ουτοι δε ησαν οι υιοι του Σωβαλ· Αλβαν και Μαναχαθ και Εβαλ, Σεφω και Ωναμ.

24 Ουτοι δε ησαν οι υιοι του Σεβεγων· και Αιε και Ανα· ουτος ειναι ο Ανα οστις ευρηκε τα υδατα εν τη ερημω, οτε εβοσκε τους ονους Σεβεγων του πατρος αυτου.

25 Ουτοι δε ησαν οι υιοι του Ανα· Δησων και Ολιβαμα η θυγατηρ του Ανα.

26 Ουτοι δε ησαν οι υιοι του Δησων· Αμαδαν και Ασβαν και Ιθραμ και Χαρραν.

27 Ουτοι ησαν οι υιοι του Εσερ· Βαλααν και Ζααβαν και Ακαν.

28 Ουτοι ησαν οι υιοι του Δισαν· Ουζ και Αραν.

29 Ουτοι ειναι οι ηγεμονες των Χορραιων· ηγεμων Λωταν, ηγεμων Σωβαλ, ηγεμων Σεβεγων, ηγεμων Ανα,

30 ηγεμων Δησων, ηγεμων Εσερ, ηγεμων Δισαν· ουτοι ειναι οι ηγεμονες των Χορραιων μεταξυ των ηγεμονων αυτων εν τη γη Σηειρ.

31 Και ουτοι ειναι οι βασιλεις οιτινες εβασιλευσαν εν τη γη Εδωμ, πριν βασιλευση βασιλευς επι τους υιους Ισραηλ.

32 Και εβασιλευσεν εν Εδωμ Βελα, ο υιος του Βεωρ· το δε ονομα της πολεως αυτου ητο Δενναβα.

33 Και απεθανεν ο Βελα και εβασιλευσεν αντ' αυτου ο Ιωβαβ, υιος του Ζερα, εκ Βοσορρας·

34 Και απεθανεν ο Ιωβαβ και εβασιλευσεν αντ' αυτου ο Χουσαμ εκ της γης των Θαιμανιτων.

35 Και απεθανεν ο Χουσαμ και εβασιλευσεν αντ' αυτου ο Αδαδ, υιος του Βεραδ, ο παταξας τους Μαδιανιτας εν τη πεδιαδι Μωαβ· το δε ονομα της πολεως αυτου ητο Αβιθ.

36 Και απεθανεν ο Αδαδ, και εβασιλευσεν αντ' αυτου ο Σαμλα εκ Μασρεκας.

37 Και απεθανεν ο Σαμλα και εβασιλευσεν αντ' αυτου ο Σαουλ εκ Ρεχωβωθ της παρα τον ποταμον.

38 Και απεθανεν ο Σαουλ και εβασιλευσεν αντ' αυτου Βααλ-αναν, ο υιος του Αχβωρ.

39 Και απεθανεν ο Βααλ-αναν, υιος του Αχβωρ, και εβασιλευσεν αντ' αυτου ο Χαδδαρ· το δε ονομα της πολεως αυτου ητο Παου· και το ονομα της γυναικος αυτου, Μεεταβεηλ, θυγατηρ του Ματραιδ, εγγονη του Μαιζααβ.

40 Και ταυτα ειναι τα ονοματα των ηγεμονων του Ησαυ, κατα τας οικογενειας αυτων, κατα τους τοπους αυτων, κατα τα ονοματα αυτων. ηγεμων Θαμνα, ηγεμων Αλβα, ηγεμων Ιεθεθ,

41 ηγεμων Ολιβαμα, ηγεμων Ηλα, ηγεμων Φινων,

42 ηγεμων Κενεζ, ηγεμων Θαιμαν, ηγεμων Μιβσαρ,

43 ηγεμων Μαγεδιηλ, ηγεμων Ιραμ· ουτοι ειναι οι ηγεμονες του Εδωμ, κατα τας κατοικιας αυτων εν τη γη της κτησεως αυτων· ουτος ειναι ο Ησαυ, ο πατηρ των Εδωμιτων.

   

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7 Και εφανη ο Κυριος εις τον Αβραμ και ειπεν, Εις το σπερμα σου θελω δωσει την γην ταυτην. Και ωκοδομησεν εκει θυσιαστηριον εις τον Κυριον, οστις εφανη εις αυτον.

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Arcana Coelestia # 4538

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4538. 'God said to Jacob' means the perception which the kind of natural good that 'Jacob' now represents received from the Divine. This is clear from the meaning of 'saying' in historical descriptions in the Word as perceiving, dealt with in 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509, so that 'God said' means perception received from the Divine; and from the representation of 'Jacob' in the highest sense here as the Lord as regards natural good. Jacob's representation in the Word has been shown in previous sections; but because it is varying, his representation must be discussed briefly here.

[2] In the highest sense 'Jacob' represents in general the Lord's Divine Natural. But the Lord's Natural, when He glorified it, was different at the beginning of the process of glorification from what it was during this and at the end of it; and this is why Jacob's representation was varying. That is to say, at the beginning of the process the Lord's Natural as regards truth is represented by him, during that process the Lord's Natural as regards the good of truth, and at the end of it as regards good. For the Lord's glorification advanced from truth to the good of truth, and finally to good, as shown many times in what has gone before. The end of the process being the subject at present, 'Jacob' represents the Lord as regards natural good. See what has been shown already about these matters, that is to say, about Jacob's representation in the highest sense - how at the beginning of the process he represents the Lord's Divine Natural as regards truth, 3305, 3509, 3525, 3546, 3576' 3599, during it the Lord's Divine Natural as regards the good of truth, 3659, 3669, 3677, 4234, 4273, 4337. But now he represents the Lord's Divine Natural as regards good, for the reason, as stated, that it is the end of the process.

[3] Such was the process which took place when the Lord made His Natural Divine. A similar process also takes place when the Lord regenerates man, for when the Lord made His Human Divine He was pleased to do things in the same sequence as He does when He makes man new. This explains why it has been stated frequently that man's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402. When the Lord makes man new He first of all supplies him with the truths of faith, for without the truths of faith he does not know who the Lord is, what heaven is, or what hell is; he does not even know of their existence, let alone of the countless things which have to do with the Lord, His kingdom in heaven, and His kingdom on earth, which is the Church. Nor does he know the identity or nature of the opposite of these, namely the things of hell.

[4] Until he does know these things no one can know what good is. The word 'good' is not used to mean the public good or the good of the individual, for one can learn in the world about these through laws and regulations and through reflection on human customs and habits, which is why gentiles outside the Church know such things too. 'Good' is a word used to mean spiritual good, which in the Word is called charity, and this good in general implies willing and doing to another that which is good not for any selfish reason but out of delight and affection for doing it. This good is spiritual good, which no one can possibly arrive at except through the truths of faith, which are taught by the Lord through the Word and regular preaching of the Word.

[5] Once a person has been supplied with the truths of faith he is then gradually led by the Lord to will the truth, and from willing it to putting it into practice. This truth is called the good of truth, for that good is truth present in will and action and is called the good of truth because truth which has been a matter of doctrine now becomes a matter of life. When at length the person takes delight in willing good and so putting it into practice, it is no longer called the good of truth, but simply good. For now he is regenerate, and it is no longer truth leading him to will and do what is good, but good moving him to will and put truth into practice. And the truth now practiced by him is also so to speak good, since that truth derives its essential being from that in which it originates - in good. From all this one may see what is meant by the statement that in the highest sense 'Jacob' represents the Lord's Natural as regards good, and one may see where that representation has its origin. The reason why 'Jacob' here represents this good is that the subject now in the internal sense is further advances, that is to say, advances made into more interior parts of the natural, which are meant by 'Israel', 4536. No one who is being regenerated by the Lord can be led to those more interior things until the truth present with him has become good.

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

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