The Bible

 

Postanak 11

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1 A beše na celoj zemlji jedan jezik i jednake reči.

2 A kad otidoše od istoka, nađoše ravnicu u zemlji senarskoj, i naseliše se onde.

3 Pa rekoše među sobom: Hajde da pravimo ploče i da ih u vatri pečemo. I behu im opeke mesto kamena i smola zemljana mesto kreča.

4 Posle rekoše: Hajde da sazidamo grad i kulu, kojoj će vrh biti do neba, da stečemo sebi ime, da se ne bismo rasejali po zemlji.

5 A Gospod siđe da vidi grad i kulu, što zidahu sinovi čovečiji.

6 I reče Gospod: Gle, narod jedan, i jedan jezik u svih, i to počeše raditi, i neće im smetati ništa da ne urade šta su naumili.

7 Hajde da siđemo, i da im pometemo jezik, da ne razumeju jedan drugog šta govore.

8 Tako ih Gospod rasu odande po svoj zemlji, te ne sazidaše grada.

9 Zato se prozva Vavilon, jer onde pomete Gospod jezik cele zemlje, i odande ih rasu Gospod po svoj zemlji.

10 Ovo je pleme Simovo: beše Simu sto godina, kad rodi Arfaksada, druge godine posle potopa.

11 A rodiv Arfaksada požive Sim pet stotina godina, rađajući sinove i kćeri.

12 A Arfaksad požive trideset i pet godina, i rodi Salu;

13 A rodiv Salu požive Arfaksad četiri stotine i tri godine, rađajući sinove i kćeri.

14 A Sala požive trideset godina, i rodi Evera;

15 A rodiv Evera požive Sala četiri stotine i tri godine, rađajući sinove i kćeri.

16 A Ever požive trideset i četiri godine, i rodi Faleka;

17 A rodiv Faleka požive Ever četiri stotine i trideset godina, rađajući sinove i kćeri.

18 A Falek požive trideset godina, i rodi Ragava;

19 A rodiv Ragava požive Falek dvesta i devet godina, rađajući sinove i kćeri.

20 A Ragav požive trideset i dve godine, i rodi Seruha;

21 A rodiv Seruha požive Ragav dvesta i sedam godina, rađajući sinove i kćeri.

22 A Seruh požive trideset godina, i rodi Nahora;

23 A rodiv Nahora požive Seruh dvesta godina, rađajući sinove i kćeri.

24 A Nahor požive dvadeset i devet godina, i rodi Taru;

25 A rodiv Taru požive Nahor sto i devetnaest godina, rađajući sinove i kćeri.

26 A Tara požive sedamdeset godina, i rodi Avrama, Nahora i Arana.

27 A ovo je pleme Tarino: Tara rodi Avrama, Nahora i Arana; a Aran rodi Lota.

28 I umre Aran pre Tare oca svog na postojbini svojoj, u Uru haldejskom.

29 I oženi se Avram i Nahor, i ženi Avramovoj beše ime Sara a ženi Nahorovoj ime Melha, kći Arama oca Melhe i Jeshe.

30 A Sara beše nerotkinja, i ne imaše poroda.

31 I uze Tara sina svog Avrama i Lota sina Aronovog, unuka svog, i Saru snahu svoju, ženu Avrama sina svog; i pođoše zajedno iz Ura haldejskog da idu u zemlju hanansku, i dođoše do Harana, i onde se nastaniše.

32 I požive Tara svega dvesta i pet godina; i umre Tara u Haranu.

   

From Swedenborg's Works

 

Arcana Coelestia #1295

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1295. And they said a man to his fellow. That this signifies that it was begun, or that they had begun, follows from the connection. In this verse the third state of the church is treated of, when falsities had begun to reign; and in fact from cupidities. There are two beginnings of falsities, one from ignorance of truth, the other from cupidities. Falsity from ignorance of truth is not so pernicious as falsity from cupidities. For the falsity of ignorance arises either from one’s having been so instructed from childhood, or from having been diverted by various occupations so that one has not examined whether what professes to be true is really so, or from not having had much faculty of judging concerning what is true and what is false. The falsities from these sources do not inflict much harm, provided the man has not much confirmed and thus persuaded himself, being incited thereto by some cupidity so as to defend the falsities; for by doing this he would make the cloud of ignorance dense, and turn it into darkness so that he could not see the truth.

[2] But the falsity of cupidities exists when the origin of the falsity is the cupidity or love of self and of the world; as when one seizes upon some point of doctrine and professes it in order to captivate minds and lead them, and explains or perverts the doctrine in favor of self, and confirms it both by reasonings from memory-knowledges, and by the literal sense of the Word. The worship derived from this is profane, however holy it may outwardly appear; for inwardly it is not the worship of the Lord, but the worship of self. Nor does such a man acknowledge anything as true except insofar as he can explain it so as to favor himself. Such worship is that which is signified by “Babel.” But the case is different with those who have been born and brought up in such worship, and who do not know that it is false, and who live in charity. In their ignorance there is innocence, and in their worship there is good from charity. The profanity in worship is not predicated so much from the worship itself, as from the quality of the man who is in the worship.

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