La Bibbia

 

synty 36

Studio

   

1 Tämä on Esaun sukukunta, joka on Edom.

2 Esau otti emännät Kanaanin tyttäristä: Adan, Hetiläisen Elonin tyttären, ja Oholibaman, Anan Heviläisen Zibeonin pojan tyttären.

3 Ja Basmatin, Ismaelin tyttären, Nebajotin sisaren.

4 Ada synnytti Esaulle Eliphan. Ja Basmat synnytti Reguelin.

5 Oholibama synnytti Jeun, Jaelamin ja Koran. Nämät ovat Esaun lapset, jotka hänelle syntyivät Kanaanin maalla.

6 Ja Esau otti emäntänsä, poikansa ja tyttärensä ja kaiki huoneensa sielut, ja karjansa ja kaikki juhtansa, ja kaiken sen tavaransa, kuin hän oli pannut kokoon Kanaanin maalla: ja meni (toiselle) maalle, veljensä Jakobin tyköä.

7 Sillä heidän tavaransa oli niin suuri, ettei he taitaneet asua ynnä: ja se maa, jossa he muukalaiset olivat, ei vetänyt heitä heidän karjansa (paljouden) tähden.

8 Niin asui Esau Seirin vuorella, ja tämä Esau on Edom.

9 Nämät ovat Esaun sukukunnat Edomilaisten isän Seirin vuorella.

10 Nämät ovat Esaun poikain nimet: Eliphas, Adan Esaun emännän poika: Reguel Basmatin Esaun emännän poika.

11 Ja Eliphan pojat olivat: Teman, Omar, Zepho, ja Gaetam ja Kenas.

12 Mutta Timna oli Eliphan Esaun pojan jalkavaimo, joka synnytti hänelle Amalekin. Ne ovat Adan Esaun emännän lapset.

13 Mutta Reguelin lapset ovat nämät: Nahat, ja Zera, Samma, Missa. Ne ovat Basmatin Esaun emännän lapset.

14 Mutta nämät olivat Oholibaman Esaun emännän pojat, Anan tyttären Zibeonin pojan tyttären lapset; jotka hän synnytti Esaulle: Jeus ja Jaelam ja Kora.

15 Nämät ovat ruhtinaat Esaun lapsista: Eliphan Esaun esikoisen lapset ovat nämät: se ruhtinas Teman, se ruhtinas Omar, se ruhtinas Zepho, se ruhtinas Kenas.

16 Se ruhtinas Kora, se ruhtinas Gaetam, se ruhtinas Amalek. Nämät ovat ruhtinaat Eliphasta Edomin maalla, ja ovat Adan lapset.

17 Ja nämät ovat Reguelin Esaun pojan lapset: se ruhtinasa Nahat, se ruhtinas Sera, se ruhtinas Samma, se ruhtinas Missa. Nämät ovat ruhtinaat Reguelista Edomilaisten maalla ja ovat Basmatin Esaun emännän lapset.

18 Mutta nämät ovat Oholibaman Esaun emännän lapset: se ruhtinas Jeus, se ruhtinas Jaelam, se ruhtinas Kora. Nämät ovat ruhtinaat Oholibamasta, Anan tyttärestä, Esaun emännästä.

19 Nämät ovat Esaun lapset, ja heidän ruhtinaansa. Hän on Edom.

20 Mutta nämät ovat Seirin Horilaisen lapset, jotka sillä maalla asuivat: Lotan, Sobal, Sibeon, Ana.

21 Dison, Etser ja Disan. Nämät ovat Horilaisten ruhtinaat, Seirin lapset Edomin maalla.

22 Mutta Lotanin lapset ovat: Hori ja Heman: ja Lotanin sisar Timna.

23 Sobalin lapset olivat nämät: Alvan, Manahat, Ebal, Sepho ja Onam.

24 Nämät olivat Sibeonin lapset: Aja ja Ana. Tämä on se Ana, joka korvessa löi Jeminiläiset, kaitessansa isänsä Sibeonin aaseja.

25 Mutta Ananin lapset olivat: Dison ja Oholibama Ananin tytär.

26 Disonin lapset olivat: Hemdan, ja Esban, Jetran ja Karan.

27 Etserin lapset olivat: Bilhan, ja Savan ja Akan.

28 Disanin lapset olivat: Uts ja Aran.

29 Nämät ovat Horilaisten ruhtinaat: se ruhtinas Lotan, se ruhtinas Sobal, se ruhtinas Zibeon, se ruhtinas Ana.

30 Se ruhtinas Dison, se ruhtinas Etser, se ruhtinas Disan. Nämät ovat Horilaisten ruhtinaat, heidän ruhtinastensa seassa Seirin maalla.

31 Mutta kuninkaat kuin Edomin maalla hallitsivat, ennenkuin joku kuningas hallitsi Israelin lapsia, ovat nämät:

32 Niin hallitsi Edomissa Bela Beorin poika: ja hänen kaupunkinsa nimi on Dinhaba.

33 Ja koska Bela kuoli, tuli Jobab Seran poika Bosrasta kuninkaaksi hänen siaansa.

34 Kuin Jobab kuoli, tuli Husam Temanilaisten maalta kuninkaaksi hänen siaansa.

35 Koska Husam kuoli, tuli Hadad Bedadin poika kuninkaaksi hänen siaansa, joka löi Midianilaiset Moabilaisten kedolla, ja hänen kaupunkinsa nimi oli Avit.

36 Koska Hadad kuoli, hallitsi Samla Masrekasta hänen siassansa.

37 Koska Samla kuoli, tuli Saul kuninkaaksi hänen siaansa, Rehobotin virran tyköä.

38 Koska Saul kuoli, tuli Baalhanan Akborin poika kuninkaaksi hänen siaansa.

39 Koska Baalhanan Akborin poika kuoli, tuli Hadar kuninkaaksi hänen siaansa, ja hänen kaupunkinsa nimi oli Pagu: ja hänen emäntänsä nimi oli Mehetabeel, Matredin tytär, joka Mesahabin tytär oli.

40 Ja nämät ovat Esaun ruhtinasten nimet heidän suvuissansa, paikoissansa ja nimissänsä: se ruhtinas Timna, se ruhtinas Alva, se ruhtinas Jetet.

41 Se ruhtinas Oholibama, se ruhtinas Ela, se ruhtinas Pinon.

42 Se ruhtinas Kenas, se ruhtinas Teman, se ruhtinas Mibtsar.

43 Se ruhtinas Magdiel, se ruhtinas Iram. Nämät ovat Edomin ruhtinaat, niin kuin he asuneet ovat perintö-maallansa, ja Esau on Edomilaisten isä.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Dalle opere di Swedenborg

 

Arcana Coelestia #4599

Studia questo passo

  
/ 10837  
  

4599. 'And pitched his tent beyond the tower of Eder' means more interior aspects of this. This is clear from the meaning of 'pitching a tent' as an advance in holiness, in this case towards more interior aspects - 'a tent' meaning holiness, see 414, 1102, 2145, 2152, 3312, 4391; from the meaning of 'beyond the tower' as into more interior aspects, dealt with below; and from the meaning of 'Eder' as the nature of the state, that is to say, the nature of the advance made in holiness towards more interior aspects. This tower possessed that meaning from of old, but because there is no further reference to it in the Word apart from Joshua 15:21, this cannot be proved from parallel passages in the way other names can. The reason 'beyond the tower' means towards more interior aspects is that things which are more interior are expressed as objects that are lofty and high - as mountains, hills, towers, housetops, and the like. The reason for this is that minds which form their ideas from natural objects in the world as perceived through the external senses see things of an interior nature as objects that are higher than others, 2148.

[2] That 'towers' means interior things may also be seen from other places in the Word, as in Isaiah,

My beloved had a vineyard on a very fertile hill, 1 which he surrounded [with an enclosure] and gathered out the stones, and planted it with the choicest vine, and built a tower in the midst of it. Isaiah 5:1-2.

'A vineyard' stands for the spiritual Church, 'the choicest vine' for spiritual good, 'he built a tower in the midst of it' for the interior aspects of truth. Similarly also in the Lord's parable in Matthew,

A householder planted a vineyard, and set a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants. Matthew 21:33; Mark 12:1.

[3] In Ezekiel,

The sons of Arvad, and your army, were on your walls round about, and Gammadim were in your towers; they hung their shields on your walls round about; they made perfect your beauty. Ezekiel 27:11.

This refers to Tyre, by which are meant cognitions of good and truth, or people who possess these cognitions. 'Gammadim in its tower' stands for cognitions of interior truth.

[4] In Micah,

Jehovah will reign over them in Mount Zion, from now on and for ever. And you, O tower of the flock, hill of the daughter of Zion, to you will it come, and the former kingdom will return, the kingdom of the daughter of Jerusalem. Micah 4:7-8.

This describes the Lord's celestial kingdom. 'Mount Zion' describes the inmost part of it, which is love to the Lord; 'hill of the daughter of Zion' its immediate derivative, which is mutual love, called in the spiritual sense charity towards the neighbour; 'tower of the flock' describes its interior truths of good. The existence of a spiritual-celestial kingdom from this is meant by 'the kingdom of the daughter of Jerusalem'. In David,

Mount Zion will be glad, the daughters of Judah will be exultant, because of Your judgements. Encompass Zion, and go around her; count up her towers. Psalms 48:11-12.

Here 'towers' stands for interior truths which defend the things that constitute love and charity.

[5] In Luke,

Whoever does not carry his own cross and come after Me cannot be My disciple. For who of you, when he wishes to build a tower, does not first sit down and work out the cost, whether he has the means to complete it? Or what king going to encounter another king in war does not first sit down and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? So every one of you who does not renounce all that is his own cannot be My disciple. Luke 14:27-28, 31, 33.

Anyone who is not acquainted with the internal sense of the Word can only suppose that here the Lord was using comparisons, and that the expressions 'building a tower' and 'going to war' were not used to mean anything more. He does not know that each comparison in the Word has a spiritual meaning, and is representative, and that 'building a tower' means acquiring interior truths to oneself and 'going to war' fighting from those truths. For the subject in this quotation is the temptations undergone by those who belong to the Church and are here called the Lord's disciples. Those temptations are meant by 'his own cross' which each of them has to carry; and the truth that they do not in any way conquer of themselves and from what is their own but from the Lord is meant by 'he who does not renounce all that is his own cannot be My disciple'. This is how these expressions hang together; but if the references to a tower and to war are understood to be simply comparisons without a more interior sense they do not hang together. From this one may see what light flows from the internal sense.

[6] The interiors of those who are governed by self-love and love of the world, and so the falsities from which they fight and from which they reinforce their kind of religion, are also expressed as 'towers' in the contrary sense, as in Isaiah,

The height of men (vir) will be brought low, and Jehovah alone will be exalted on that day, for the day of Jehovah Zebaoth will be against everyone that is lofty and high, and against everyone that is lifted up, and he will be humbled; and against all the cedars of Lebanon that are high and lifted up and against all the oaks of Bashan, and against all high mountains, and against all hills that are lifted up, and against every lofty tower and against every fortified wall. Isaiah 2:11-18.

Here the interior and exterior aspects of those loves are described by cedars, oaks, mountains, hills, a tower, and a wall - interior falsities being described by 'a tower'. Thus interior things are again described by objects that are 'high'. The difference however is this: People who are governed by these - by evils and falsities - believe that they themselves are high and above others, whereas those who are governed by goods and truths believe that they themselves are least and below others, Matthew 20:26-27; Mark 10:44. All the same, goods and truths are described as things that are 'high' because in heaven they are closer to the Most High, that is, to the Lord. Furthermore 'towers' is used in the Word in reference to truths, but 'mountains' to forms of good.

Note a piè di pagina:

1. literally, on a horn of a son of oil

  
/ 10837  
  

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