ബൈബിൾ

 

synty 36

പഠനം

   

1 Tämä on kertomus Eesaun, se on Edomin, suvusta.

2 Eesau otti vaimoikseen Kanaanin tyttäristä Aadan, heettiläisen Eelonin tyttären, ja Oholibaman, joka oli hivviläisen Sibonin pojan Anan tytär,

3 ja Baasematin, Ismaelin tyttären, Nebajotin sisaren.

4 Aada synnytti Eesaulle Elifaan, ja Baasemat synnytti Reguelin.

5 Ja Oholibama synnytti Jeuksen, Jalamin ja Koorahin. Nämä olivat Eesaun pojat, jotka syntyivät hänelle Kanaanin maassa.

6 Ja Eesau otti vaimonsa, poikansa ja tyttärensä ja kaiken talonväkensä, karjansa ja kaikki juhtansa ja kaiken tavaransa, jonka hän oli hankkinut Kanaanin maassa; ja hän lähti toiseen maahan, pois veljensä Jaakobin luota.

7 Sillä heidän omaisuutensa oli niin suuri, etteivät he voineet asua yhdessä, eikä se maa, jossa he asuivat muukalaisina, riittänyt heille heidän karjansa paljouden tähden.

8 Ja Eesau asettui Seirin vuoristoon, Eesau, se on Edom.

9 Ja tämä on kertomus edomilaisten isän Eesaun suvusta, hänen, joka asui Seirin vuoristossa.

10 Nämä ovat Eesaun poikien nimet: Elifas, Eesaun vaimon Aadan poika; Reguel, Eesaun vaimon Baasematin poika.

11 Ja Elifaan pojat olivat Teeman, Oomar, Sefo, Gaetam ja Kenas.

12 Mutta Timna oli Elifaan, Eesaun pojan, sivuvaimo, ja hän synnytti Elifaalle Amalekin. Nämä olivat Eesaun vaimon Aadan pojat.

13 Reguelin pojat olivat nämä: Nahat ja Serah, Samma ja Missa. Ne olivat Eesaun vaimon Baasematin pojat.

14 Mutta nämä olivat Eesaun vaimon Oholibaman, Sibonin pojan Anan tyttären, pojat, jotka hän synnytti Eesaulle: Jeus, Jalam ja Koorah.

15 Nämä olivat Eesaun poikien sukuruhtinaat: Elifaan, Eesaun esikoisen, pojat olivat ruhtinas Teeman, ruhtinas Oomar, ruhtinas Sefo, ruhtinas Kenas,

16 ruhtinas Koorah, ruhtinas Gaetam, ruhtinas Amalek. Nämä olivat ne ruhtinaat, jotka polveutuivat Elifaasta Edomin maassa; ne olivat Aadan pojat.

17 Ja nämä olivat Reguelin, Eesaun pojan, pojat: ruhtinas Nahat, ruhtinas Serah, ruhtinas Samma, ruhtinas Missa. Nämä olivat ne ruhtinaat, jotka polveutuivat Reguelista Edomin maassa; ne olivat Eesaun vaimon Baasematin pojat.

18 Ja nämä olivat Eesaun vaimon Oholibaman pojat: ruhtinas Jeus, ruhtinas Jalam, ruhtinas Koorah. Nämä olivat ne ruhtinaat, jotka polveutuivat Eesaun vaimosta, Anan tyttärestä Oholibamasta.

19 Nämä olivat Eesaun, se on Edomin, pojat, ja nämä heidän sukuruhtinaansa.

20 Mutta nämä olivat hoorilaisen Seirin pojat, sen maan alkuasukkaat: Lootan, Soobal, Sibon, Ana,

21 Diison, Eeser ja Diisan. Nämä olivat hoorilaisten sukuruhtinaat, Seirin pojat, Edomin maassa.

22 Mutta Lootanin pojat olivat Hoori ja Heemam; ja Lootanin sisar oli Timna.

23 Ja nämä olivat Soobalin pojat: Alvan, Maanahat ja Eebal, Sefo ja Oonam.

24 Nämä olivat Sibonin pojat: Aija ja Ana. Tämä oli se Ana, joka löysi ne lämpimät lähteet erämaassa, paimentaessaan isänsä Sibonin aaseja.

25 Ja nämä olivat Anan lapset: Diison ja Oholiba, Anan tytär.

26 Nämä olivat Diisonin pojat: Hemdan, Esban, Jitran ja Keran.

27 Nämä olivat Eeserin pojat: Bilhan, Saavan ja Akan.

28 Nämä olivat Diisanin pojat: Uus ja Aran.

29 Nämä olivat hoorilaisten sukuruhtinaat: ruhtinas Lootan, ruhtinas Soobal, ruhtinas Sibon, ruhtinas Ana,

30 ruhtinas Diison, ruhtinas Eeser, ruhtinas Diisan. Nämä olivat hoorilaisten sukuruhtinaat, ruhtinas ruhtinaalta, Seirin maassa.

31 Ja nämä olivat ne kuninkaat, jotka hallitsivat Edomin maassa, ennenkuin yksikään kuningas oli hallinnut israelilaisia:

32 Bela, Beorin poika, oli kuninkaana Edomissa, ja hänen kaupunkinsa nimi oli Dinhaba.

33 Kun Bela kuoli, tuli Joobab, Serahin poika, Bosrasta, kuninkaaksi hänen sijaansa.

34 Kun Joobab kuoli, tuli Huusam, teemanilaisten maasta, kuninkaaksi hänen sijaansa.

35 Kun Huusam kuoli, tuli Hadad, Bedadin poika, kuninkaaksi hänen sijaansa, hän, joka voitti midianilaiset Mooabin kedolla; ja hänen kaupunkinsa nimi oli Avit.

36 Kun Hadad kuoli, tuli Samla, Masrekasta, kuninkaaksi hänen sijaansa.

37 Kun Samla kuoli, tuli Saul, Rehobotista, virran varrelta, kuninkaaksi hänen sijaansa.

38 Kun Saul kuoli, tuli Baal-Haanan, Akborin poika, kuninkaaksi hänen sijaansa.

39 Kun Baal-Haanan, Akborin poika, kuoli, tuli Hadar kuninkaaksi hänen sijaansa, ja hänen kaupunkinsa nimi oli Paagu; ja hänen vaimonsa nimi oli Mehetabel, joka oli Matredin, Mee-Saahabin tyttären, tytär.

40 Ja nämä ovat Eesaun sukuruhtinasten nimet, heidän sukujensa, asuinpaikkojensa ja nimiensä mukaan: ruhtinas Timna, ruhtinas Alva, ruhtinas Jetet,

41 ruhtinas Oholibama, ruhtinas Eela, ruhtinas Piinon,

42 ruhtinas Kenas, ruhtinas Teeman, ruhtinas Mibsar,

43 ruhtinas Magdiel, ruhtinas Iiram. Nämä olivat Edomin sukuruhtinaat, heidän asuinsijojensa mukaan heidän perintömaassaan-Edomin, se on Eesaun, edomilaisten isän, sukuruhtinaat.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4538

ഈ ഭാഗം പഠിക്കുക

  
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4538. 'God said to Jacob' means the perception which the kind of natural good that 'Jacob' now represents received from the Divine. This is clear from the meaning of 'saying' in historical descriptions in the Word as perceiving, dealt with in 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509, so that 'God said' means perception received from the Divine; and from the representation of 'Jacob' in the highest sense here as the Lord as regards natural good. Jacob's representation in the Word has been shown in previous sections; but because it is varying, his representation must be discussed briefly here.

[2] In the highest sense 'Jacob' represents in general the Lord's Divine Natural. But the Lord's Natural, when He glorified it, was different at the beginning of the process of glorification from what it was during this and at the end of it; and this is why Jacob's representation was varying. That is to say, at the beginning of the process the Lord's Natural as regards truth is represented by him, during that process the Lord's Natural as regards the good of truth, and at the end of it as regards good. For the Lord's glorification advanced from truth to the good of truth, and finally to good, as shown many times in what has gone before. The end of the process being the subject at present, 'Jacob' represents the Lord as regards natural good. See what has been shown already about these matters, that is to say, about Jacob's representation in the highest sense - how at the beginning of the process he represents the Lord's Divine Natural as regards truth, 3305, 3509, 3525, 3546, 3576' 3599, during it the Lord's Divine Natural as regards the good of truth, 3659, 3669, 3677, 4234, 4273, 4337. But now he represents the Lord's Divine Natural as regards good, for the reason, as stated, that it is the end of the process.

[3] Such was the process which took place when the Lord made His Natural Divine. A similar process also takes place when the Lord regenerates man, for when the Lord made His Human Divine He was pleased to do things in the same sequence as He does when He makes man new. This explains why it has been stated frequently that man's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402. When the Lord makes man new He first of all supplies him with the truths of faith, for without the truths of faith he does not know who the Lord is, what heaven is, or what hell is; he does not even know of their existence, let alone of the countless things which have to do with the Lord, His kingdom in heaven, and His kingdom on earth, which is the Church. Nor does he know the identity or nature of the opposite of these, namely the things of hell.

[4] Until he does know these things no one can know what good is. The word 'good' is not used to mean the public good or the good of the individual, for one can learn in the world about these through laws and regulations and through reflection on human customs and habits, which is why gentiles outside the Church know such things too. 'Good' is a word used to mean spiritual good, which in the Word is called charity, and this good in general implies willing and doing to another that which is good not for any selfish reason but out of delight and affection for doing it. This good is spiritual good, which no one can possibly arrive at except through the truths of faith, which are taught by the Lord through the Word and regular preaching of the Word.

[5] Once a person has been supplied with the truths of faith he is then gradually led by the Lord to will the truth, and from willing it to putting it into practice. This truth is called the good of truth, for that good is truth present in will and action and is called the good of truth because truth which has been a matter of doctrine now becomes a matter of life. When at length the person takes delight in willing good and so putting it into practice, it is no longer called the good of truth, but simply good. For now he is regenerate, and it is no longer truth leading him to will and do what is good, but good moving him to will and put truth into practice. And the truth now practiced by him is also so to speak good, since that truth derives its essential being from that in which it originates - in good. From all this one may see what is meant by the statement that in the highest sense 'Jacob' represents the Lord's Natural as regards good, and one may see where that representation has its origin. The reason why 'Jacob' here represents this good is that the subject now in the internal sense is further advances, that is to say, advances made into more interior parts of the natural, which are meant by 'Israel', 4536. No one who is being regenerated by the Lord can be led to those more interior things until the truth present with him has become good.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3212

ഈ ഭാഗം പഠിക്കുക

  
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3212. 'And Isaac was comforted after [the death of] his mother' means a new state. This becomes clear from the meaning of 'receiving comfort' as a new state, for a state of comfort is a new state, which, following the previous one, is meant by 'after his mother'. The new state is a state of glorification of the Rational; already so as to good, it now became glorified as to truth. The Rational was glorified when it became Divine as regards both good and truth.

[2] As to the Human the Lord was made new, that is, was glorified, or what amounts to the same, was made Divine; but nobody can possibly grasp this, nor thus believe it, who is immersed in worldly and bodily loves. He has no knowledge at all of what spiritual or celestial is, and does not even wish to know. But anyone who is not immersed in worldly and bodily loves can perceive it, for he believes that the Lord is one with the Father, that everything holy comes from Him, and consequently that He is Divine even as regards the Human. And anyone who believes this perceives it in his own way.

[3] The state of the Lord's glorification can be grasped to some extent from the state of man's regeneration, for man's regeneration is an image of the Lord's glorification, 3043, 3138. When a person is being regenerated he becomes completely different from before and is made new. Once he has been regenerated therefore he is called one who has been born again and created anew. At that point a person's face and speech remain the same, but not so his mind. Once he is regenerate his mind is open towards heaven, and love to the Lord and charity towards the neighbour, together with faith, reside in it. It is the mind that makes him a person who is different and new. Change of state cannot be discerned in a person's body, only in his spirit. The body is merely the covering for his spirit. When he lays aside the former his spirit is seen, and indeed in a form altogether different if he has been regenerated. In this case it is a visible form of love and charity that possesses beauty beyond description, 553, replacing the previous form, which had been a visible form of hatred and cruelty possessing ugliness also beyond description. From this it may become clear what a regenerate person is, that is, one born again or created anew, namely one who is altogether different from before and who is new.

[4] From this image one can have some conception of the Lord's glorification. He was not regenerated as man is but was made Divine, being made so from Divine love itself, for He was made Divine love itself. The nature of His form at that time was shown to Peter, James, and John when they were allowed to see Him not with their physical eyes but with those of the spirit, that is to say, on the occasion when His face shone like the sun, Matthew 17:2. This was His Divine Human, as is clear from the voice which at that time declared from the cloud, 'This is My beloved Son', Matthew 17:5 - 'the Son' being the Divine Human, see 2628.

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