The Bible

 

Genesis 10

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1 Ənta da əzzurriya ən bararan ən Nux: Šem, Xam əd Yafet. Əntanay erawan-du bararan dəffər əlwabil.

2 Bararan win Yafet əṃosan: Gomer, Magog, Maday, Yafan, Tubal, Mešek, əd Tiras.

3 Bararan win Gomer əṃosan: Aškənaz, Rifat, əd Togarma.

4 Bararan win Yafan əṃosan: Eliša, Taršiš, Kəl Kit, əd Kəl Dodan.

5 Əntanay ad d-əg̣madan aytedan win əɣassarnen gərwətlan əd ṭamawen ən gərwan wizawaznen daɣ kallan-nasan s awalan-nasan əd ɣawnatan-nasan əd tawšeten-nasan.

6 Bararan win Xam əṃosan: Kuš, Maṣar, Fut əd Kanan.

7 Bararan win Kuš əṃosan: Səba, Xawila, Sabta, Rama əd Sabtəka. Bararan win Rama əṃosan: Šəba əd Dədan.

8 Kuš eraw Nimrod ənta da. Ənta azzaran əs tišit n aməqqerəd fəl aṃadal.

9 Iṃos ənagmar iknan təla ən tanɣaw, a di da a fəl itawaṇṇu: šilat ən Nimrod, ənagmar iknan təla ən tanɣaw.

10 Iɣərman win daɣ issəṇta taɣmar-net əṃosan: Babel, Erek, Akkad, Kalne, daɣ aṃadal ən Šinar. Akal wen ig̣mad-tu əs wa n Aššur, ikras aɣrəm wa n Ninif əd wa n Rəxohot-Ir əd wa n Kalax əd wa n Resen gər Ninif əd Kalax, a əṃosnen aɣrəm iyyanda iknan təzzəwwərt. Maṣar eraw Kəl Lud əd Kəl Anam əd Kəl Ləhab əd Kəl Nəftux əd Kəl Fatrus əd Kəl Kaslux (win d əg̣madan Kəl Fəlist) əd Kəl Kaftor.

15 Kanan eraw Sidon aɣafadday-nnet, ilkam-as Xet.

16 Eraw tolas Kəl Yəbus, Kəl Emor,

17 Kəl Girgeš, Kəl Xiwi, Kəl Arki, Kəl Sini,

18 Kəl Arwad, Kəl Tsəmar əd Kəl Xamat. Dəffər a wen wazawaznat tawšeten šin əganen daɣ əzzurriya ən Kanan,

19 təzzar əbazan kallan-nasnat ɣur Sidon har Gaza daɣ anamod wa n Gərar, amaran daɣ anamod wa n Sədom əd Gamora d Adma əd Tsəboyim har Laša.

20 Əntanay da da bararan win Xam əzunnen əs tawšeten-nasan d awalan-nasan daɣ kallan-nasan əd ɣərfan-nasan.

21 Šem, amaḍray ən Yafet, əmaraw n Eber d əzzurriya-nnet, eraw-du bararan ənta da.

22 Bararan win Šem əṃosan: Elam, Aššur, Arfakšad, Lud d Aram.

23 Bararan win Aram əṃosan: Uz, Xul, Geter əd Maš.

24 Arfakšad eraw Šalax, amaran Šalax eraw Eber.

25 Eber eraw əššin bararan: iyyan eṣəm-net Feleg fəlas daɣ azzaman-net ənta ad izun aṃadal, wahaḍan Yoqtan.

26 Yoqtan eraw Almodad, Šelef, Xatsarmawet, Yarax,

27 Hadoram, Uzal, Dikla,

28 Obal, Abimal, Šəba,

29 Ofir, Xawila əd Yobab. Ket-nasan maddanəs ən Yoqtan.

30 Akal wa daɣ əɣsaran obaz-du ɣur Meša daɣ anamod wa n Səfara idɣaɣan win dənnəg.

31 Əntanay da da bararan win Šem əzunnen əs tawšeten-nasan d awalan-nasan daɣ kallan-nasan əd ɣərfan-nasan.

32 Əntanatay da da tawšeten šin əganen daɣ maddanəs ən Nux əzunnen s əzzurriyatan-nasan əd ɣərfan-nasan. Əntanay ələsəl ən ɣərfan win wazawaznen daɣ əddənet dəffər əlwabil.

   

From Swedenborg's Works

 

Arcana Coelestia #1158

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1158. 'From these the islands of the nations in their lands were spread abroad' means that the worship of even more nations emanated from these - 'islands' being individual pieces of land, and so individual forms of worship, which were more remote still, and 'lands' the general features of those forms of worship. This is clear from the meaning of 'islands' in the Word. Up to now the subject has been those who had external worship corresponding to internal. The seven sons of Japheth have meant those who came nearer to true internal worship, the seven sons of Gomer and of Javan together have meant those who were more remote from true internal worship. 'The islands of the nations' means those who are more remote still, strictly speaking those who lived in charity with one another but who were nevertheless uninformed people who knew nothing whatever about the Lord, about the Church's teachings concerning faith, or about internal worship. They did have some form of external worship however, which they kept up devoutly. Such people are called 'islands' in the Word, and therefore 'islands' means in the internal sense worship that is more remote.

[2] Those who possess the internal sense of the Word, as angels do, are unaware of what islands are, for they no longer have any ideas of such things. Instead of islands they perceive a more remote kind of worship like that found among gentile nations outside the Church. In a similar way they also perceive by islands things inside the Church itself which are somewhat more remote from charity, as forms of friendship and civility are. Friendship is not the same as charity, civility even less so. They are steps down from charity, though the more they draw from charity the more genuine they are.

[3] The fact that 'islands' has this meaning becomes clear from the following places in the Word: In Isaiah,

Keep silent before Me, O islands, and let the peoples renew their strength, let them approach. The islands saw and were afraid, the ends of the earth trembled; they drew near and came. Isaiah 41:1, 5.

Here 'islands' stands for upright gentiles outside the Church who have devoutly kept up their own type of external worship. The furthest limits of the Church are called 'the ends of the earth'. In the same prophet,

He will not be in darkness, and He will not break up until He has set judgement on the earth; and the islands wait for His law. Sing to Jehovah a new song, His praise from the end of the earth, you that go down to the sea, and all that is in it, the islands and their inhabitants. They will give glory to Jehovah, and declare His praise in the islands Isaiah 42:4, 10, 12.

Here again 'islands' stands for gentiles outside the Church who have lived without knowledge, in simplicity and uprightness.

[4] In the same prophet,

Listen to Me, O islands, and hearken, O peoples from afar. Isaiah 49:1.

This similarly stands for gentile nations who are more remote from worship of the Lord and from the cognitions of faith; hence the expression 'from afar' is used. In the same prophet,

In Me the islands will hope and await My arm. Isaiah 51:5.

Here too 'islands' has the same meaning. The phrase 'in Me they will hope and await My arm' is used because they are people who are living uprightly. In Jeremiah,

Hear the Word of Jehovah, O nations, and declare it in the islands afar off. Jeremiah 31:10.

Once again 'islands' has the same meaning. In Zephaniah,

Jehovah will be terrible against them, for He will destroy with leanness all the gods of the earth, and to Him will bow down, each in its place, all the islands of the nations. Zephaniah 2:11.

'The islands of the nations' stands for gentile nations more remote from cognitions of faith.

[5] In David,

Jehovah reigns, let the earth rejoice, let the many islands be glad! Cloud and thick darkness are round about Him. Psalms 97:1-2.

Again 'islands' has the same meaning. Here their lack of knowledge is expressed in representative fashion by means of 'cloud and thick darkness'. But because they are living in simplicity and uprightness the phrase 'round about Him' is used. Because 'islands' means things that are more remote, 'Tarshish, Pul, Lud, Tubal, and Javan' also, who meant forms of external worship, were called 'islands', in Isaiah 66:19, as also is Kittim in Jeremiah 2:10; Ezekiel 27:6. Furthermore when islands are mentioned as distinct from land or mountains they mean truths of faith because they are planted in the sea. Thus they mean doctrinal teachings which exist as forms of ritual.

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

The Bible

 

Genesis 11

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1 The whole earth was of one language and of one speech.

2 It happened, as they traveled east, that they found a plain in the land of Shinar, and they lived there.

3 They said one to another, "Come, let's make bricks, and burn them thoroughly." They had brick for stone, and they used tar for mortar.

4 They said, "Come, let's build ourselves a city, and a tower whose top reaches to the sky, and let's make ourselves a name, lest we be scattered abroad on the surface of the whole earth."

5 Yahweh came down to see the city and the tower, which the children of men built.

6 Yahweh said, "Behold, they are one people, and they have all one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do.

7 Come, let's go down, and there confuse their language, that they may not understand one another's speech."

8 So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.

9 Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.

10 This is the history of the generations of Shem. Shem was one hundred years old and became the father of Arpachshad two years after the flood.

11 Shem lived five hundred years after he became the father of Arpachshad, and became the father of sons and daughters.

12 Arpachshad lived thirty-five years and became the father of Shelah.

13 Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of sons and daughters.

14 Shelah lived thirty years, and became the father of Eber:

15 and Shelah lived four hundred three years after he became the father of Eber, and became the father of sons and daughters.

16 Eber lived thirty-four years, and became the father of Peleg.

17 Eber lived four hundred thirty years after he became the father of Peleg, and became the father of sons and daughters.

18 Peleg lived thirty years, and became the father of Reu.

19 Peleg lived two hundred nine years after he became the father of Reu, and became the father of sons and daughters.

20 Reu lived thirty-two years, and became the father of Serug.

21 Reu lived two hundred seven years after he became the father of Serug, and became the father of sons and daughters.

22 Serug lived thirty years, and became the father of Nahor.

23 Serug lived two hundred years after he became the father of Nahor, and became the father of sons and daughters.

24 Nahor lived twenty-nine years, and became the father of Terah.

25 Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of sons and daughters.

26 Terah lived seventy years, and became the father of Abram, Nahor, and Haran.

27 Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.

28 Haran died before his father Terah in the land of his birth, in Ur of the Chaldees.

29 Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran who was also the father of Iscah.

30 Sarai was barren. She had no child.

31 Terah took Abram his son, Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife. They went forth from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there.

32 The days of Terah were two hundred five years. Terah died in Haran.