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synty 10

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1 Tämä on kertomus Nooan poikien, Seemin, Haamin ja Jaafetin, suvusta. Heille syntyi poikia vedenpaisumuksen jälkeen.

2 Jaafetin pojat olivat Goomer, Maagog, Maadai, Jaavan, Tuubal, Mesek ja Tiiras.

3 Ja Goomerin pojat olivat Askenas, Riifat ja Toogarma.

4 Ja Jaavanin pojat olivat Elisa, Tarsis, kittiläiset ja doodanilaiset;

5 heistä haarautuivat pakanoiden saarten asukkaat maittensa, eri kieltensä, heimojensa ja kansakuntiensa mukaan.

6 Ja Haamin pojat olivat Kuus, Misraim, Puut ja Kanaan.

7 Ja Kuusin pojat olivat Seba, Havila, Sabta, Raema ja Sabteka. Ja Raeman pojat olivat Saba ja Dedan.

8 Ja Kuusille syntyi Nimrod. Hän oli ensimmäinen valtias maan päällä.

9 Hän oli mahtava metsämies Herran edessä. Siitä on sananparsi: "mahtava metsämies Herran edessä niinkuin Nimrod".

10 Ja hänen valtakuntansa alkuna olivat Baabel, Erek, Akkad ja Kalne Sinearin maassa.

11 Siitä maasta hän lähti Assuriin ja rakensi Niiniven, Rehobot-Iirin ja Kelahin,

12 sekä Resenin Niiniven ja Kelahin välille; se on tuo suuri kaupunki.

13 Ja Misraimille syntyivät luudilaiset, anamilaiset, lehabilaiset, naftuhilaiset,

14 patrokselaiset, kasluhilaiset, joista filistealaiset ovat lähteneet, sekä kaftorilaiset.

15 Ja Kanaanille syntyivät Siidon, hänen esikoisensa, ja Heet,

16 sekä jebusilaiset, amorilaiset, girgasilaiset,

17 hivviläiset, arkilaiset, siiniläiset,

18 arvadilaiset, semarilaiset ja hamatilaiset. Sittemmin hajaantuivat kanaanilaisten heimot.

19 Ja kanaanilaisten alue ulottui Siidonista Gerariin päin aina Gassaan asti sekä Sodomaan, Gomorraan, Admaan ja Seboimiin päin aina Lesaan asti.

20 Nämä olivat Haamin pojat heimojensa, kieltensä, maittensa ja kansakuntiensa mukaan.

21 Myöskin Seemille, Jaafetin vanhimmalle veljelle, josta tuli kaikkien Eeberin poikien kantaisä, syntyi poikia.

22 Seemin pojat olivat Eelam, Assur, Arpaksad, Luud ja Aram.

23 Ja Aramin pojat olivat Uus, Huul, Geter ja Mas.

24 Arpaksadille syntyi Selah, ja Selahille syntyi Eeber.

25 Ja Eeberille syntyi kaksi poikaa: toisen nimi oli Peleg, sillä hänen aikanansa jakaantuivat maan asukkaat, ja hänen veljensä nimi oli Joktan.

26 Ja Joktanille syntyi Almodad, Selef, Hasarmavet, Jerah,

27 Hadoram, Uusal, Dikla,

28 Oobal, Abimael, Saba,

29 Oofir, Havila ja Joobab. Kaikki nämä olivat Joktanin poikia.

30 Ja heidän asumasijansa ulottuivat Meesasta aina Sefariin, Itävuorelle asti.

31 Nämä olivat Seemin pojat heimojensa, kieltensä, maittensa ja kansakuntiensa mukaan.

32 Nämä olivat Nooan poikien heimot sukukuntiensa ja kansakuntiensa mukaan; ja niistä haarautuivat kansat maan päälle vedenpaisumuksen jälkeen.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #1175

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1175. That 'Nimrod' means those who made internal worship external, and so means such external worship, becomes clear from what follows. But first of all it should be mentioned here what is meant by making internal worship external. It has been stated and shown already that internal worship, which springs from love and charity, is worship itself, and that external worship without that internal is not worship at all. Making internal worship external however consists in making external worship essential instead of internal, which is the reverse of worship itself. It is like saying that internal worship without external is no worship, when in reality external worship without internal is no worship at all. Such is the religion of people who separate faith from charity. That is to say, they make matters of faith more important than matters of charity, or rather, they make things which constitute cognitions of faith more important than the things which constitute life, and so make outward forms more important than inner essentials. All external worship is the outward form of internal worship, for internal worship is the inner essential itself. Making worship consist of the outward form devoid of its inner essential is making internal worship external. It is like saying, for example, that if a person lived where there was no Church, no preaching, no sacraments, and no priesthood, it would be impossible for him to be saved or to have any kind of worship, when in fact he is able to worship the Lord from what is internal. It does not follow from this however that there should not be external worship.

[2] To make the point plainer still, take as another example people who make the essential of worship consist in going to church, attending the sacraments, listening to sermons, praying, celebrating the festivals, and many more practices of an external and ceremonial nature, and who convince themselves, while talking of faith, that these activities, which are the outward forms of worship, are sufficient. People, it is true, who make worship springing from love and charity the essential engage in the same activities, that is to say, they go to church, attend the sacraments, listen to sermons, pray, celebrate the festivals, and much else, doing so most earnestly and carefully. But they do not make these practices the essential of worship. Since their external worship has internal worship within it, it has that which is holy and living within it; whereas the worship of the people mentioned above does not have anything holy or living within it. For it is the inner essential itself that makes the external form or ceremony holy and living. Faith separated from charity cannot make worship holy and living, for its essence and life are missing. Such worship is called 'Nimrod' and is born out of the cognitions, meant by 'Cush', which in turn are born out of faith separated from charity, a faith meant by 'Ham'. From Ham, or separated faith, through cognitions which belong to separated faith, no other kind of worship can possibly be born. These are the considerations meant by 'Nimrod'.

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