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Genesis 10

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1 And these [are] births of the sons of Noah, Shem, Ham, and Japheth; and born to them are sons after the deluge.

2 `Sons of Japheth [are] Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

3 And sons of Gomer [are] Ashkenaz, and Riphath, and Togarmah.

4 And sons of Javan [are] Elishah, and Tarshish, Kittim, and Dodanim.

5 By these have the isles of the nations been parted in their lands, each by his tongue, by their families, in their nations.

6 And sons of Ham [are] Cush, and Mitzraim, and Phut, and Canaan.

7 And sons of Cush [are] Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah; and sons of Raamah [are] Sheba and Dedan.

8 And Cush hath begotten Nimrod;

9 he hath begun to be a hero in the land; he hath been a hero in hunting before Jehovah; therefore it is said, `As Nimrod the hero [in] hunting before Jehovah.'

10 And the first part of his kingdom is Babel, and Erech, and Accad, and Calneh, in the land of Shinar;

11 from that land he hath gone out to Asshur, and buildeth Nineveh, even the broad places of the city, and Calah,

12 and Resen, between Nineveh and Calah; it [is] the great city.

13 And Mitzraim hath begotten the Ludim, and the Anamim, and the Lehabim, and the Naphtuhim,

14 and the Pathrusim, and the Casluhim, (whence have come out Philistim,) and the Caphtorim.

15 And Canaan hath begotten Sidon his first-born, and Heth,

16 and the Jebusite, and the Amorite, and the Girgashite,

17 and the Hivite, and the Arkite, and the Sinite,

18 and the Arvadite, and the Zemarite, and the Hamathite; and afterwards have the families of the Canaanite been scattered.

19 And the border of the Canaanite is from Sidon, [in] thy coming towards Gerar, unto Gaza; [in] thy coming towards Sodom, and Gomorrah, and Admah, and Zeboim, unto Lasha.

20 These [are] sons of Ham, by their families, by their tongues, in their lands, in their nations.

21 As to Shem, father of all sons of Eber, brother of Japheth the elder, he hath also begotten:

22 Sons of Shem [are] Elam, and Asshur, and Arphaxad, and Lud, and Aram.

23 And sons of Aram [are] Uz, and Hul, and Gether, and Mash.

24 And Arphaxad hath begotten Salah, and Salah hath begotten Eber.

25 And to Eber have two sons been born; the name of the one [is] Peleg (for in his days hath the earth been divided,) and his brother's name [is] Joktan.

26 And Joktan hath begotten Almodad, and Sheleph, and Hazarmaveth, and Jerah,

27 and Hadoram, and Uzal, and Diklah,

28 and Obal, and Abimael, and Sheba,

29 and Ophir, and Havilah, and Jobab; all these [are] sons of Joktan;

30 and their dwelling is from Mesha, [in] thy coming towards Sephar, a mount of the east.

31 These [are] sons of Shem, by their families, by their tongues, in their lands, by their nations.

32 These [are] families of the sons of Noah, by their births, in their nations, and by these have the nations been parted in the earth after the deluge.

   

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Genesis 9:19

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19 These three [are] sons of Noah, and from these hath all the earth been overspread.

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Apocalypse Explained # 36

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36. (Verse 7) Behold, he cometh with clouds. That this signifies, that the Lord is about to reveal Himself in the Word by means of the internal sense, is evident from the signification of coming, when (spoken) of the Lord, as being to reveal Himself; and from the signification of clouds, as being Divine truths in ultimates, thus the Word in the letter; for the Word as to the literal sense, is Divine truth in ultimates; and because everything there contains an internal or spiritual sense, to come with clouds, denotes that the Lord will reveal Himself by means of that sense. That clouds signify Divine truths in ultimate, is from appearances in the spiritual world. There, clouds appear in varied light; in the inmost or third heaven in flaming light, in the middle or second heaven white light, and in the ultimate or first heaven in a somewhat duller light. Every one there knows that clouds signify Divine truth from the Lord passing through the angels; for when the Divine truth going forth from the Lord, which is itself the light of heaven, passes through the angels, it appears as a cloud, rarer or denser according to their intelligence. I have frequently seen such clouds, and I also perceived what they signified. This is why clouds, such as those seen by men in the world, signify Divine truth in ultimates; and because the Word in the letter is Divine truth in ultimates, such is the signification of clouds.

[2] He who does not know that clouds have this signification, may suppose that the Lord will come for the Last Judgment in clouds, and appear in glory, according to His words in the Evangelists, where He says:

"Then shall appear the sign of the Son of man in heaven, and they shall see the Son of man coming in the clouds of heaven, with power and much glory" (Matthew 24:30; Mark 13:26; Luke 21:27).

The consummation of the age, which is the subject there treated of, is the last time of the church; and the coming of the Lord at that time is the revelation of Himself, and of the Divine Truth which is from Him, in the Word, by means of the internal sense. The Lord reveals Himself only in the Word, and by means of the internal sense. Power and glory also signify the Word in the internal sense. (That this is fulfilled at this day, namely, that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in the small work, The Last Judgment, from the beginning to the end; and also in the work, Heaven and Hell 1; as well as in The Doctrine of the New Jerusalem 249-266. That the consummation of the age signifies the last time of the church, may be seen, Arcana Coelestia 4535, 10622. That the coming of the Lord is the revelation of Divine truth by means of the internal sense, see n. 3900, 4060; that clouds signify the sense of the letter of the Word, see n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574; that glory signifies Divine truth in heaven, thus the internal sense, because this is Divine truth in heaven, see n. 5922, 9429, 10574. The reason why the Lord is said to come in power is, because all power belongs to Divine truth which is from the Lord, see the work, Heaven and Hell 228-233, 539.) The same is meant by the words of the Lord to the chief priest:

"Jesus said" to the chief priest, "Hereafter ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven" (Matthew 26:64; Mark 14:62).

The Son of man is the Lord as to Divine truth. To sit at the right hand of power, denotes His omnipotence; to come in the clouds of heaven, denotes revelation of Divine truth concerning Himself in the Word; for He has revealed Himself, and has also fulfilled all things that are contained in the internal sense, which treats especially of the glorification of His Human.

[3] The same is signified by clouds in the following passages. In Daniel:

"I saw in the visions of the night, and behold, one like the Son of man came with the clouds of heaven" (7:13).

In the Apocalypse: "I saw, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a crown" (14:14, 16).

In Isaiah: "Behold, Jehovah sitting upon a light cloud" (19:1).

In David: "Sing unto God, sing praises to his name, extol him that rideth upon the clouds" (Psalm 68:4).

And again: "Jehovah maketh the clouds his chariot; he walketh upon the wings of the wind" (Psalm 104:3).

Who cannot see that these things are not to be understood according to the sense of the letter, namely, that Jehovah sits on a cloud, that He rides upon the clouds, and that He makes the clouds His chariot? He who thinks spiritually may know that Jehovah is in His Divine truth, for this proceeds from Him, consequently that this is meant there by clouds; therefore it is said, that Jehovah makes the clouds His chariot; for by chariot is signified the doctrine of truth (as may be seen, Arcana Coelestia 2762, 5321, 8215).

[4] Similarly in the following places:

In Isaiah: "Drop down ye heavens from above, and ye higher clouds [pour out] justice" (45:8).

In Nahum: "The way of Jehovah is with cloud and storm, and clouds are the dust of his feet" (1:3).

In David: "Ascribe ye strength unto God; his excellency is over Israel, and his strength is in the higher clouds" (Psalm 68:34).

In Moses: "There is none like unto the God of Jeshurun, riding in the heaven in thy help, and in his magnificence upon the clouds" (Deuteronomy 33:26).

And in David: "A faithful witness in the clouds" (Psalm 89:37).

From these things it is evident what is signified where it is said that the cloud filled the inner court (Ezekiel 10:3, 4); and that the cloud rested upon the tent, of which frequent mention is made in Moses. Likewise, that when Jesus was transfigured, He was seen in glory, and a cloud covered His three disciples, and it was said to them out of the cloud,

"This is my beloved Son" (Matthew 17:1-10; Mark. 9:1-11; Luke 9:28-36).

(See also what is said concerning the Lord being seen in the midst of angels in a cloud, in the small work, The Earths in the Universe 171.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.