聖書

 

1 Mose 36

勉強

   

1 Dies ist das Geschlecht Esaus, der da heißt Edom.

2 Esau nahm Weiber von den Töchtern Kanaans: Ada, die Tochter Elons, des Hethiters; und Ahalibama, die Tochter des Ana, die Neffe Zibeons, des Heviters;

3 und Basmath, Ismaels Tochter, Nebajoths Schwester.

4 Und Ada gebar dem Esau Eliphas, aber Basmath gebar Reguel.

5 Ahalibama gebar Jehus, Jaelam und Korah. Das sind Esaus Kinder, die ihm geboren sind im Lande Kanaan.

6 Und Esau nahm seine Weiber, Söhne und Töchter und alle Seelen seines Hauses, seine Habe und alles Vieh mit allen Gütern, so er im Lande Kanaan erworben hatte, und zog in ein Land von seinem Bruder Jakob.

7 Denn ihre Habe war zu groß, daß sie nicht konnten beieinander wohnen; und das Land, darin sie Fremdlinge waren, mochte sie nicht ertragen vor der Menge ihres Viehes.

8 Also wohnete Esau auf dem Gebirge Seir. Und Esau ist der Edom.

9 Dies ist das Geschlecht Esaus, von dem die Edomiter herkommen, auf dem Gebirge Seir.

10 Und so heißen die Kinder Esaus: Eliphas, der Sohn Adas, Esaus Weibes; Reguel, der Sohn Basmaths, Esaus Weibes.

11 Eliphas Söhne aber waren diese: Theman, Omar, Zepho, Gaetham und Kenas.

12 Und Thimma war ein Kebsweib Eliphas, Esaus Sohns, die gebar ihm Amalek. Das sind die Kinder von Ada, Esaus Weib.

13 Die Kinder aber Reguels sind diese: Nahath, Serah, Samma, Missa. Das sind die Kinder von Basmath, Esaus Weib.

14 Die Kinder aber von Ahalibama, Esaus Weib, der Tochter des Ana, der Neffe Zibeons, sind diese, die sie dem Esau gebar: Jehus, Jaelam und Korah.

15 Das sind die Fürsten unter den Kindern Esaus: Die Kinder Eliphas, des ersten Sohns Esaus, waren diese: der Fürst Theman, der Fürst Omar, der Fürst Zepho, der Fürst Kenas,

16 der Fürst Korah, der Fürst Gaetham, der Fürst Amalek. Das sind die Fürsten von Eliphas, im Lande Edom, und sind Kinder von der Ada.

17 Und das sind die Kinder Reguels, Esaus Sohns: der Fürst Nahath, der Fürst Serah, der Fürst Samma, der Fürst Missa. Das sind die Fürsten von Reguel im Lande der Edomiter und sind Kinder von der Basmath, Esaus Weib.

18 Das sind die Kinder Ahalibamas, Esaus Weibes: der Fürst Jehus, der Fürst Jaelam, der Fürst Korah. Das sind die Fürsten von Ahalibama, der Tochter des Ana, Esaus Weib.

19 Das sind Esaus Kinder und ihre Fürsten. Er ist der Edom.

20 Die Kinder aber von Seir, dem Horiten, der im Lande wohnete, sind diese: Lothan, Sobal, Zibeon, Ana, Dison, Ezer und Disan.

21 Das sind die Fürsten der Horiten, Kinder des Seir, im Lande Edom.

22 Aber des Lothan Kinder waren diese: Hori und Heman; und Lothans Schwester hieß Thimna.

23 Die Kinder von Sobal waren diese: Alwan, Manahath, Ebal, Sepho und Onam.

24 Die Kinder von Zibeon waren: Aja und Ana. Das ist der Ana, der in der Wüste Maulpferde erfand, da er seines Vaters Zibeons Esel hütete.

25 Die Kinder aber Anas waren: Dison und Ahalibama, das ist die Tochter Anas.

26 Die Kinder Disons waren: Hemdan, Esban, Jethran und Charan.

27 Die Kinder Ezers waren: Bilhan, Sawan und Akan

28 Die Kinder Disans waren: Uz und Man.

29 Dies sind die Fürsten der Horiten: der Fürst Lothan, der Fürst Sobal, der Fürst Zibeon, der Fürst Ana,

30 der Fürst Dison, der Fürst Ezer, der Fürst Disan. Das sind die Fürsten der Horiten, die regieret haben im Lande Seir.

31 Die Könige aber, die im Lande Edom regieret haben, ehe denn die Kinder Israel Könige hatten, sind diese:

32 Bela war König in Edom, ein Sohn Beors; und seine Stadt hieß Dinhaba.

33 Und da Bela starb, ward König an seiner Statt Jobab, ein Sohn Serahs von Bazra.

34 Da Jobab starb, ward an seiner Statt König Husam aus der Themaniter Lande.

35 Da Husam starb, ward König an seiner Statt Hadad, ein Sohn Bedads, der die Midianiter schlug auf der Moabiter Felde; und seine Stadt hieß Awith.

36 Da Hadad starb, regierete Samla von Masrek.

37 Da Samla starb, ward Saul König, von Rehoboth am Wasser.

38 Da Saul starb, ward an seiner Statt König Baal Hanan, der Sohn Achbors.

39 Da Baal Hanan, Achbors Sohn, starb, ward an seiner Statt König Hadar, und seine Stadt hieß Pagu; und sein Weib hieß Mehetabeel, eine Tochter Matreds, die Mesahabs Tochter war.

40 Also heißen die Fürsten von Esau in ihren Geschlechtern, Örtern und Namen: der Fürst Thimna, der Fürst Alwa, der Fürst Jetheth,

41 der Fürst Ahalibama, der Fürst Ela, der Fürst Pinon,

42 der Fürst Kenas, der Fürst Theman, der Fürst Mibzar,

43 der Fürst Magdiel, der Fürst Jram. Das sind die Fürsten in Edom, wie sie gewohnet haben in ihrem Erblande. Und Esau ist der Vater der Edomiter.

   

解説

 

Altar

  

The first altar mentioned in the Word was the one built by Noah after he came out of the ark, after being saved from the great flood. On that altar, he sacrificed clean animals to the Lord.

Mountains represent the Lord because of their height; we need to raise our thoughts above worldly things when "talking" with the Lord. An altar is a small artificial mountain. When it's used in worship, it can call to mind this raising of thought. The fire and smoke that rise from an altar are symbolically being sent to the Lord.

Most altars were made from unhewn stones. Stones represent truths. Unhewn stones - ones that have not been shaped by men - represent truths from the Word, truths that have not been adulterated.

The clean beasts to be sacrificed represent good things, charitable acts done because they are right. The clean birds represent thoughts about doctrine and actions, and about what is right. Presenting these things is an acknowledgment that we have them from the Lord, and a giving thanks to Him for them.

In the Israelitish Tabernacle, the altar of burnt offering represented the acknowledgment of good and the altar of incense that of truth. For this reason this larger altar, which was outside by the door, was made of brass which signifies natural good, while the altar of incense was made of gold, which signifies love to the Lord from whom comes truth.

スウェーデンボルグの著作から

 

Arcana Coelestia#1186

この節の研究

  
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1186. That 'Asshur' is reasoning is clear from the meaning of 'Asshur' or Assyria in the Word, where in every case it stands for those things that belong to reason. It stands for them in both senses, namely for rational things and for reasonings - reason and rational things being used strictly speaking to mean things that are true, and reasoning and reasonings to mean those that are false. Because 'Asshur' means reason and reasoning it is very frequently linked with Egypt, which means facts, for reason and reasoning are based on facts. That Asshur means reasoning is clear in Isaiah,

Woe to Asshur, the rod of My anger, he does not think what is right and his heart does not consider what is right He has said, By the strength of my hand I have done it, and by my wisdom, for I have intelligence. Isaiah 10:5, 7, 13.

Here 'Asshur' stands for reasoning, and therefore he is referred to as 'not thinking and not considering what is right', and it is said that 'he acts by his own wisdom, for he has intelligence'.

[2] In Ezekiel,

Two women, the daughters of one mother, committed whoredom in Egypt. In their youth they committed whoredom. One committed whoredom and doted on her lovers, on Asshur (the Assyrians), her neighbours, clothed in violet, leaders and governors, all of them desirable young men, horsemen riding on horses The sons of Babel came to her and they defiled her with their whoredom. Ezekiel 23:2-3, 5-6, 17.

Here 'Egypt' stands for facts, 'Asshur' for reasoning, 'the sons of Babel' for falsities springing from evil desires.

[3] In the same prophet,

Jerusalem, you committed whoredom with the sons of Egypt, you committed whoredom with the sons of Asshur, you multiplied your whoredom even into the land of Canaan towards Chaldaea. Ezekiel 16:26, 28-29.

Here likewise 'Egypt' stands for facts, 'Asshur' for reasoning. Reasoning, based on facts, concerning spiritual and celestial things is called 'whoredom' both here and elsewhere in the Word. Anyone may see that committing whoredom with Egyptians and with Assyrians is not the meaning.

[4] In Jeremiah,

Israel, what have you to do with the way to Egypt, to drink the waters of Shihor? And what have you to do with the way to Asshur, to drink the waters of the River (the Euphrates)? Jeremiah 2:18, 36.

Here likewise 'Egypt' stands for facts, 'Asshur' for reasoning. In the same prophet,

Israel is a scattered flock; the lions have driven him away. First the king of Asshur has devoured him, and last this king of Babel has removed his bones. Jeremiah 50:17-18

'Asshur' stands for reasoning concerning spiritual things.

[5] In Micah,

And this will be peace, when Asshur comes into our land and when he treads our palaces, and we will set up over him seven shepherds and eight princes of men and they will rule the land of Asshur with the sword, and the land of Nimrod in its gates; and he will deliver [us] from Asshur when he comes into our land and when he treads our border. Micah 5:5-6.

This refers to Israel, or the spiritual Church, concerning which it is said that 'Asshur will not enter in', that is, reasoning will not do so. 'The land of Nimrod' stands for the kind of worship meant by Nimrod, which has interior evils and falsities within it.

[6] The fact that in the Word 'Asshur' also means reason present with the member of the Church, by means of which reason he sees clearly what is true and what is good, is clear in Hosea,

They will tremble like a bird out of Egypt, and like a dove from the land of Asshur. Hosea 11:11.

Here 'Egypt' stands for the knowledge a member of the Church possesses, 'Asshur' for his reason. That 'a bird' means facts that are known and understood, and 'a dove' rational good, has been shown already.

[7] In Isaiah,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

This refers to the spiritual Church, meant by Israel, 'Asshur' being its reason, and 'Egypt' its knowledge. These three constitute the intellectual powers of the member of the spiritual Church which come in that order one after another. In other places where Asshur is mentioned it means the rational, true or false, as in Isaiah 20:1-6; 23:13; 27:13; 30:31; 31:8; 36, 37; 52:4; Ezekiel 27:23-24; Ezekiel 31:3-18; 32:22; Micah 7:12; Zephaniah 2:13; Zechariah 10:11; Psalms 83:8. 'Asshur' stands for reasoning in Hosea 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; and in Zechariah 10:10, where the reference is to Ephraim who means the intellectual part of the mind, though in this instance when perverted.

脚注:

1. The Hebrew of this text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

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