ബൈബിൾ

 

Postanak 36

പഠനം

   

1 Ovo su potomci Ezava, koji se zvao i Edom.

2 Ezav je uzeo sebi žene od kanaanskih djevojaka: Adu, kćer Hetita Elona; Oholibamu, kćer Ane, unuku Sibeona Horijca;

3 i Basematu, kćer Jišmaelovu, sestru Nebajotovu.

4 Ada Ezavu rodi Elifaza, a Basemata rodi Reuela,

5 Oholibama rodi Jeuša, Jalama i Koraha. To su Ezavovi sinovi koji se rodiše u zemlji kanaanskoj.

6 Ezav uzme svoje žene, svoje sinove, svoje kćeri, svu čeljad svoga doma; svoju stoku - krupnu i sitnu; svu imovinu što ju je namakao u zemlji kanaanskoj, pa ode u zemlju seirsku, daleko od svog brata Jakova.

7 Njihov se, naime, posjed jako uvećao te nisu mogli ostati zajedno: kraj u kojem su boravili nije ih mogao izdržavati zbog njihova blaga.

8 Tako se Ezav - Edom nazvani - naseli u brdskom kraju Seiru.

9 Ovo je, dakle, potomstvo Ezava, praoca Edomaca, u brdskom kraju Seiru.

10 Ovo su imena Ezavovih sinova: Elifaz, sin Ezavove žene Ade; Reuel, sin Ezavove žene Basemate.

11 Elifazovi su sinovi bili: Teman, Omar, Sefo, Gatam i Kenaz.

12 Timna je bila inoča Ezavova sina Elifaza; ona je Elifazu rodila Amaleka. To su potomci Ezavove žene Ade.

13 A ovo su sinovi Reuelovi: Nahat, Zerah, Šama i Miza. Oni su bili sinovi Ezavove žene Basemate.

14 A ovo su opet sinovi Ezavove žene Oholibame, Anine kćeri, unuke Sibeonove; ona je Ezavu rodila Jeuša, Jalama i Koraha.

15 Ovo su rodovske glave Ezavovih potomaka. Potomci Ezavova prvorođenca Elifaza: knez Teman, knez Omar, knez Sefo, knez Kenaz,

16 knez Korah, knez Gatam i knez Amalek. To su rodovski glavari Elifazovi u zemlji edomskoj; to su potomci Adini.

17 A ovo su potomci Ezavova sina Reuela: knez Nahat, knez Zerah, knez Šama i knez Miza. To su rodovski glavari Reuelovi u zemlji edomskoj; to su potomci Ezavove žene Basemate.

18 A ovo su potomci Ezavove žene Oholibame: knez Jeuš, knez Jalam i knez Korah. To su rodovski glavari Ezavove žene Oholibame, kćeri Anine.

19 To su bili sinovi Ezava-Edoma, njihovi knezovi.

20 A ovo su sinovi Seira Horijca, žitelji one zemlje: Lotan, Šobal, Sibeon, Ana,

21 Dišon, Eser i Dišan. To su koljenovići Horijci, sinovi Seirovi, u zemlji edomskoj.

22 Lotanovi sinovi bili su: Hori i Hemam; a sestra Lotanova bila je Timna.

23 Ovo su bili sinovi Šobalovi: Alvan, Manahat, Ebal, Šefo i Onam.

24 Sinovi Sibeonovi bijahu Aja i Ana. Ana je onaj koji je našao vruća vrela u pustari dok je čuvao magarad svoga oca Sibeona.

25 Ovo su bila djeca Ane: sin Dišon i Anina kći Oholibama.

26 Ovo su bili sinovi Dišonovi: Hemdan, Ešban, Jitran i Keran.

27 Ovo su bili sinovi Eserovi: Bilhan, Zaavan i Akan.

28 A sinovi Dišanovi bili su: Uz i Aran.

29 Ovo su knezovi Horijaca: knez Lotan, knez Šobal, knez Sibeon, knez Ana,

30 knez Dišon, knez Eser i knez Dišan. To su bili knezovi Horijaca, glavar za glavarom, u zemlji seirskoj.

31 Evo kraljeva koji su kraljevali u edomskoj zemlji prije nego je zavladao kralj sinova Izraelovih.

32 Beorov sin Bela vladao je u Edomu; njegov se grad zvao Dinhaba.

33 Kad je umro Bela, na njegovo se mjesto zakraljio Jobab, sin Zeraha iz Bosre.

34 Kad je umro Jobab, zakraljio se na njegovo mjesto Hušam iz temanske zemlje.

35 Kad je umro Hušam, zakraljio se na njegovo mjesto Bedadov sin Hadad, koji je potukao Midjance na Moapskom polju. Ime je njegovu gradu bilo Avit.

36 Kad je umro Hadad, zakraljio se na njegovo mjesto Samla iz Masreke.

37 Kad je umro Samla, zakraljio se na njegovo mjesto Šaul iz Rehobota na Rijeci.

38 Kad umrije Šaul, zavlada Baal Hanan, Akborov sin.

39 Kad je umro Baal Hanan, Akborov sin, vladaše Hadad. Ime je njegovu gradu bilo Pai. Žena mu se zvala Mehetabela. Bila je kći Matredova, iz Me Zahaba.

40 Ovo su imena Ezavovih knezova s njihovim nazivima po rodovima i smještaju: knez Timna, knez Alva, knez Jetet,

41 knez Oholibama, knez Ela, knez Pinon,

42 knez Kenaz, knez Teman, knez Mibzar,

43 knez Magdiel i knez Iram. To su bili knezovi edomski, prema njihovim naseljima u zemlji koju su zaposjeli. To je Ezav, praotac Edomaca.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4551

ഈ ഭാഗം പഠിക്കുക

  
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4551. And the earrings which were in their ears. That this signifies things actual, is evident from the signification of “earrings,” as being badges representative of obedience, for the reason that the “ears” signify obedience (n. 2542, 3869); and the things of obedience are things actual, for to obey involves doing in act. Things actual are here predicated of the falsities that were to be rejected. A few words shall be said regarding the rejection of falsities, even those which are actual, which is here treated of in the internal sense. Before a man by regeneration from the Lord comes to good, and does truth from good, he has very many falsities mixed with truths; for he is introduced by means of truths of faith respecting which in his first age he had no other ideas than those of infancy and childhood; which ideas, as they arise from the external things of the world and the sensuous things of the body, cannot but be classed among fallacies, and consequently among falsities. These also become actual, for what a man believes, he does. It is these falsities which are here meant. They remain with a man until he is regenerate, that is, until he acts from good, and then the good - that is, the Lord through the good-reduces into order the truths so far learned, and when this is done, falsities are separated from the truths and are removed.

[2] Of all this the man is quite ignorant, and yet there is such a removal and rejection of falsities from his earliest childhood even to his last age, and this with every man, but especially with him who is being regenerated. The like takes place even with a man who is not being regenerated, for when he becomes an adult, and his judgment has attained its maturity, he then regards the judgments of his childhood as vain and absurd, and thus as removed far away from him. But the difference between the regenerate man and the unregenerate is that the regenerate regards those things as removed from him which do not agree with the good of faith and charity, but the unregenerate those which do not agree with the delight of the love in which he is. The latter therefore for the most part regards truths as falsities and falsities as truths. As regards earrings, they were of two kinds, those which were fastened above the nose to the forehead, and those which were fastened to the ears. Those which were fastened above the nose to the forehead were badges representative of good, and are called “nose jewels” (see n. 3103); while those which were fastened to the ears were badges representative of obedience, and are “earrings.” But in the original language both are expressed by the same word.

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