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Бытие 36

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1 Вотъ родословіе Исава, иначе Эдома.

2 Исавъ взялъ себј женъ изъ дочерей Ханаанскихъ, Аду, дочь Элона Хеттеянина, Аоливаму, дочь Аны, дочь Цивеона Хиввеянина,

3 и Босмаѕу, дочь Измаила, сестру Наваіоѕа.

4 Ада родила Исаву Элифаза. Босмаѕа родила Реуэла.

5 Аоливама родила Іеуша, Іалама и Кораха. Сіи суть сыны Исава, родившіеся ему въ землј Ханаааской.

6 И взялъ Исавъ женъ своихъ, и сыновей своихъ, и дочерей своихъ, и всјхъ людей дома своего, и стада свои, и весь скотъ свой, и все имјніе свое, которое онъ пріобрјлъ въ землј Ханаанской, и пошелъ въ другую землю отъ лица Іакова, брата своего.

7 Ибо имјніе ихъ было такъ велико, что они не могли жить вмјстј, и земля странствованія ихъ не вмјщала ихъ, по причннј стадъ ихъ.

8 И поселился Исавъ ва горј Сеиръ: Исавъ, онъ же и Эдомъ.

9 И вотъ родословіе Исава, отца Идумеевъ, на горј Сеирј.

10 Вотъ имена сыновъ Исавовыхъ: Элифазъ, сынъ Ады, жены Исавовой, Реуэлъ, сынъ Босмаѕы, жены Исавовой.

11 У Элифаза были сыновья: Ѕеманъ, Омаръ, Цефо, Гаѕамъ и Кеназъ.

12 Ѕимма же была наложница Элифаза, сына Исавова; и родила Элифазу Амалека. Вотъ сыны Ады, жены Исавовой.

13 Сыновья Реуэла: Нахаѕъ и Зерахъ, Шамма и Миза. Сіи были сыны Босмаѕы, жены Исавовой.

14 И сіи были сыновьа Аоливамы, дочери Аны, дочери Цивеона, жены Исавовой: она родила Исаву Іеуша, Іалама, и Кораха.

15 Вотъ старјйшины сыновъ Исавовыхъ: сыны Элифаза, первенца Исавова: старјйшина Ѕеманъ, старјйшина Омаръ, старјйшина Цефо, старјйшина Кеназъ,

16 старјйшина Корахъ, старјйшина Гаѕамъ, старјйшина Амалекъ. Сіи старјйшины Элифазовы въ землј Эдома; сіи сыновъя Ады.

17 Сіи сыновья Реуэла, сына Исавова: старјйшина Нахавъ, старјйшина Зерахъ, старјйшина Шамма, старјйшина Миза. Сіи старјйшйны Реуэловы, въ землј Эдомъ; сіи сыны Босмаѕы, жены Исавовой.

18 Сіи сыновья Аоливамы, жены Исавовов: старјйшина Іеушъ, старјйшина Іаламъ, старјйшина Корахъ. Сіи старјйшины Аоливамы, дочери Аны, жены Исавовой.

19 Вотъ сыны Исава, и вотъ старјйшины ихъ. Это Эдомъ.

20 Сіи суть сыновья Сеира, Хорреянина, жившіе въ землј той. Лотанъ, Шовалъ, Цибеонъ, Ана,

21 Дишонъ, Эцеръ и Дишанъ. Сіи старјйшины Хорреевъ, сыновъ Сеира, въ землј Эдома.

22 Сыновья Лотана были: Хори и Геманъ; а сестра у Лотана: Ѕимна.

23 Сіи суть сыны Шовала: Алванъ, Манахаѕъ, Эвалъ, Шефо и Онамъ.

24 Сіи сыновья Цивеона: Аіа и Ана. Это тотъ Ана, который нашелъ теплыя воды въ пустынј, когда пасъ ословъ Цивеона, отца своего.

25 Сіи сыновья Аны: Дишонъ и Аоливама, дочь Аны.

26 Сіи сыновья Дишона: Хемданъ, Эшбанъ, Иѕранъ и Херанъ.

27 Сіи сыновья Эцера: Билганъ, Зааванъ и Аканъ.

28 Сіи сыновья Дишона: Уцъ и Аранъ.

29 Сіи суть старјйшины Хорреевъ: старјйшина Лотанъ, старјйшина Шовалъ, старјйшина Цивеонъ, старјйшина Ана,

30 старјйшйна Дишонъ, старјйшина Эцеръ, старјйшина Дишанъ. Вотъ старјйшины Хорреевъ, по племенамъ ихъ, въ землј Сеиръ.

31 Сіи суть цари, царствовавшіе въ землј Эдома, прежде царствованія царей у сыновъ Израилевыхъ.

32 Бела, сынъ Веоровъ, царствовалъ надъ Эдомомъ въ городј, которому имя: Дингава.

33 Бела умеръ, и царствовалъ по немъ Іовавъ, сынъ Зераха изъ Боцры.

34 Умеръ Іовавъ, и царствовалъ по немъ Хушамъ, изъ земли Ѕеманитянъ.

35 Умеръ Хушамъ, и царствовалъ по немъ Гададъ, сынъ Бедадовъ, который поразилъ Мадіанитянъ на полј Моава, имя городу его: Авиѕъ.

36 Умеръ Гададъ, и царствовалъ по немъ Самла изъ Масреки.

37 Умеръ Самла, и царствовалъ по немъ Шаулъ, изъ Реховоѕа, что при рјкј.

38 Умеръ Шаулъ, и царствовалъ по немъ Баалъ-Хананъ, сынъ Ахборовъ.

39 Умеръ Баал-Хананъ, сынъ Ахборовъ, и царствовалъ по немъ Гадаръ; имя города его: Пау; имя женј его: Мегетавеель, дочь Матреды, дочери Мазагава.

40 Вотъ имена старјйшинъ Исавовыхъ, по племенамъ ихъ, по мјстамъ ихъ, по именамъ ихъ: старјйшина Ѕимна, старјйшина Алва, старјйшина Іетеѕъ,

41 старјйшина Аоливама, старјйшина Эла, старјйшина Пинонъ,

42 старјйшина Кеназъ, старјйшина Ѕеманъ, старјйшина Мивцаръ,

43 старјйшина Магдіилъ, старјйшина. Ирамъ. Вотъ старјйшины Идумейскіе, по ихъ селеніямъ, въ землј обладанія ихъ. Вотъ Исавъ, отецъ Идумеевъ.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #4594

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4594. This is Bethlehem. That this signifies in place thereof the resurrection of a new spiritual of the celestial, is evident from the signification of “Bethlehem,” as being the spiritual of the celestial in a new state; for “Ephrath” is the spiritual of the celestial in a former state (n. 4585), and by her being buried there is signified the resurrection of a new state (n. 4593). That Rachel brought forth her second son or Benjamin in Bethlehem, and died in bringing him forth, also that David was born in Bethlehem and was there anointed king, and finally that the Lord was there born, is a mystery which as yet has not been revealed, and could not be revealed to anyone who did not know what is signified by “Ephrath” and by “Bethlehem,” and what was represented by Benjamin, and also by David; and especially who did not know what the spiritual of the celestial is, for this was signified by these places and was represented by these persons.

[2] The reason why the Lord was born there and not elsewhere, is that He alone was born a spiritual celestial man, but all others natural, with the capacity or ability to become either celestial or spiritual by regeneration from the Lord. The reason why the Lord was born a spiritual celestial man was that He might make His Human Divine, and this according to order from the lowest degree to the highest, and might thus dispose into order all things in the heavens and in the hells. For the spiritual celestial is intermediate between the natural or external man and the rational or internal man (see above, n. 4585, 4592), thus below it was the natural or external, and above it was the rational or internal.

[3] He who cannot apprehend these things, cannot possibly comprehend, by any revelation whatever, why the Lord was born at Bethlehem. For from the most ancient time “Ephrath” signified the spiritual of the celestial, and therefore afterwards “Bethlehem” had the same signification. This then is the reason why the following is said in David:

He sware to Jehovah, he vowed to the Mighty One of Jacob, If I shall come into the tent of my house, if I shall go upon the couch of my bed, if I shall give sleep to mine eyes, slumber to mine eyelids, until I find a place for Jehovah, habitations for the Mighty One of Jacob; lo we heard of Him in Ephrata, we found Him in the fields of the forest; we will go into His habitations, we will bow ourselves at His footstool (Psalms 132:2-7).

That these things were said of the Lord is very evident; “we heard of Him,” and “we found Him,” are expressed in the original language at the end of the words by the letter “h” taken from the name Jehovah.

[4] And in Micah:

Thou Bethlehem Ephrata, it is little that thou be among the thousands of Judah, out of thee shall one come forth unto Me who shall be Ruler in Israel, whose goings forth are from of old, from the days of eternity (Micah 5:2; Matthew 2:6).

From these prophecies it was known to the Jewish people that the Messiah or Christ would be born at Bethlehem, as is evident in Matthew:

Herod, gathering together all the chief priests and scribes of the people, inquired of them where the Christ (the Messiah) should be born; and they said to him, In Bethlehem of Judea (Matthew 2:4-5).

And in John:

The Jews said, Doth not the Scripture say that the Christ (Messiah) should come of the seed of David, and from Bethlehem, the city where David was? (John 7:42).

And that He was born there may be seen in Matthew 2:1; Luke 2:4-7. For this reason also, and because He was from David, the Lord is called a “rod out of the stock of Jesse,” and the “root of Jesse” (Isaiah 11:1, 10); for Jesse, David’s father, was a Bethlehemite; and David was born at Bethlehem and was anointed king there (1 Samuel 16:1-14; 17:12). Hence Bethlehem was called “the city of David” (Luke 2:4, 11; John 7:42). By David is especially represented the Lord as to His royalty or the Divine truth (n. 1888).

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

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John 17:21-23

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21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.

22 The glory which you have given me, I have given to them; that they may be one, even as we are one;

23 I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me.