The Bible

 

synty 10

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1 Tämä on Noan lasten sukukunta: Semin, Hamin ja Japhetin: ja heille syntyi lapsia vedenpaisumisen jälkeen.

2 Japhetin lapset: Gomer, Magog, Madai, Javan ja Tubal: Mesek ja Tiras.

3 Mutta Gomerin lapset: Askenas, Riphad ja Togarma.

4 Javanin lapset: Elisa ja Tarsis: Kittim ja Dodanim.

5 Näistä ovat hajoitetut pakanain luodot, heidän maakunnissansa, itsekukin oman kielensä jälkeen: heidän sukukuntainsa jälkeen, heidän kansoissansa.

6 Hamin lapset: Kus, Misraim, Put ja Kanaan.

7 Kuksen lapset: Seba, Hevila, Sabta, Naema ja Sabteka. Naeman lapset: Skepa ja Dedan.

8 Mutta Kus siitti Nimrodin: hän rupesi olemaan valtias maalla.

9 Ja hän oli jalo metsämies Herran edessä. Siitä on sananlasku: se on jalo metsämies Herran edessä, niinkuin Nimrod.

10 Ja hänen valtakuntansa alku oli Babel, Erek, Akad ja Kalne, Sinearin maalla.

11 Siitä maakunnasta tuli hän Assyriaan: ja rakensi Niniven, ja Rehobotin kaupungin, ja Kalan.

12 Ja myös Ressen, Niniven ja Kalan vaiheelle: joka on suuri kaupunki.

13 Misraim siitti Ludimin, Anamimin, Leabimin, Naphtuhimin.

14 Patrusimin ja Kasluhimin; joista tulleet ovat Philistim ja Kaphtorim.

15 Mutta Kanaan siitti esikoisensa Sidonin ja Hetin.

16 Ja Jebusin, Emorin, Girgosin.

17 Hivin, Arkin, Sinin,

18 Ja Arvadin, Semarin ja Hamatin. Sitten ovat hajoitetut Kanaanealaisten suvut.

19 Ja Kanaanealaisten rajat olivat Sidonista Gerarin kautta hamaan Gatsaan: Sodomaan, ja Gomorraan, ja Adamaan, Seboimiin päin, Lasaan asti.

20 Nämät ovat Hamin lapset heidän sukukuntainsa ja kieltensä jälkeen: heidän maakunnissansa ja kansoissansa.

21 Mutta myös itse Semille syntyi lapsia: hän oli kaikkein Eberin lasten isä: Japhetin sen vanhimman veli.

22 (Ja nämät ovat) Semin lapset: Elam ja Assur: Arphaksad, Lud ja Aram.

23 Ja Aramin lapset: Uts, Hul, Geter ja Mas.

24 Mutta Arphaksad siitti Salan: Sala siitti Eberin.

25 Eberille syntyi kaksi poikaa: yksi kutsuttiin Peleg, että hänen aikanansa maailma jaettiin: hänen veljensä kutsuttiin Joktan.

26 Joktan siitti Almodadin ja Salephin: Hasarmavetin ja Jaran.

27 Hadoramin, Usalin, Dikelan.

28 Obalin, Abimaelin, Seban.

29 Ophirin, Hevilan ja Jobabin. Kaikki nämä ovat Joktanin pojat.

30 Ja heidän asumasiansa oli Mesasta: siihen asti kuin Sephariin tullaan, vuoren tykö, itään päin.

31 Nämät ovat Semin lapset, sukukuntainsa ja kieltensä jälkeen: heidän maakunnissansa, kansainsa jälkeen.

32 Nämät ovat Noan lasten sukukunnat, heidän heimokuntainsa jälkeen, heidän kansoissansa. Ja näistä ovat kansat jaetut maan päälle vedenpaisumisen jälkeen.

   


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

From Swedenborg's Works

 

Arcana Coelestia #1175

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1175. That by “Nimrod” are signified those who made internal worship external, and that “Nimrod” thus signifies such external worship, may be seen from what follows. It must be here stated, beforehand, what is meant by making internal worship external. It was said and shown above that internal worship, which is from love and charity, is worship itself; and that external worship without this internal worship is no worship. To make internal worship external is to make external worship essential, rather than internal, which is the reverse of the former, being as if it was said that internal worship without external is no worship, while the truth is that external worship without internal is no worship. Such is the religion of those who separate faith from charity, in that they set the things which are of faith before those which are of charity, or the things which are of the knowledges of faith before those which are of the life, thus formal things before essential ones. All external worship is a formality of internal worship, for internal worship is the very essential; and to make worship consist of that which is formal, without that which is essential, is to make internal worship external. As for example, to hold that if one should live where there is no church, no preaching, no sacraments, no priesthood, he could not be saved, or could have no worship; when yet he can worship the Lord from what is internal. But it does not follow from this that there ought not to be external worship.

[2] To make the matter yet more clear, take as a further example the setting up as the essential itself of worship the frequenting of churches, going to the sacraments, hearing sermons, praying, observing feasts, and many other things which are external and ceremonial, while, talking about faith, men persuade themselves that these are sufficient-all of which are formal things of worship. It is quite true that those who make worship from love and charity the essential, act in the same way, that is, they frequent churches, go to the sacraments, hear sermons, pray, observe feasts, and the like, and this very earnestly and diligently; but they do not make the essential of worship consist in these things. In the external worship of these men there is what is holy and living, because there is internal worship in it; but in the external worship of those referred to before there is not what is holy and not what is living. For the very essential itself is what sanctifies and vivifies the formal or ceremonial; but faith separated from charity cannot sanctify and vivify worship, because the essence and life are absent. Such worship is called “Nimrod;” and it is born of the knowledges which are “Cush,” as these are born from faith separated from charity, which faith is “Ham.” From “Ham,” or faith separated, through the knowledges which belong to faith separated, no other worship can possibly be born. These are the things that are signified by “Nimrod.”

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