The Bible

 

Genesis 10

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1 Now these are the generations of the sons of Noah; Shem, Ham, and Japheth: and to them were sons born after the flood.

2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha; and the sons of Raamah, Sheba, and Dedan.

8 And Cush begat Nimrod: he began to be a mighty one in the earth.

9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

11 Out of that land went forth Ashur, and built Nineveh, and the city Rehoboth, and Calah,

12 And Resen between Nineveh and Calah: the same is a great city.

13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim.

14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

15 And Canaan begat Sidon his first-born, and Heth,

16 And the Jebusite, and the Emorite, and the Girgasite,

17 And the Hivite, and the Arkite, and the Sinite,

18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites dispersed.

19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, to Gaza; as thou goest to Sodom and Gomorrah, and Admah, and Zeboim, even to Lashah.

20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

21 To Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

22 The children of Shem; Elam, and Ashur, and Arphaxad, and Lud, and Aram.

23 And the children of Aram; Uz, and Hul, and Gether, and Mash.

24 And Arphaxad begat Salah; and Salah begat Eber.

25 And to Eber were born two sons: the name of one was Peleg, for in his days was the earth divided; and his brother's name was Joktan.

26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

27 And Hadoram, and Uzal, and Diklah.

28 And Obal, and Abimael, and Sheba,

29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.

30 And their dwelling was from Mesha, as thou goest to Sephar, a mount of the east.

31 These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.

32 These are the families of the sons of Noah after their generations, in their nations: and by these were the nations divided in the earth after the flood.

   

From Swedenborg's Works

 

Arcana Coelestia #1313

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1313. Which the sons of man were building. That this signifies which they had devised for themselves, is clear without explication. “The sons of man” here are the sons of the church; for they who are not of the church, and have not the knowledges of faith, cannot devise such things. That such as these cannot profane holy things, has been shown before n. 301-303vvv2, 593).

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

From Swedenborg's Works

 

Arcana Coelestia #300

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300. As regards the first arcanum-that by “Jehovah God” is meant the Lord and at the same time heaven-it is to be observed that in the Word, always for a secret reason, the Lord is sometimes called merely “Jehovah” sometimes “Jehovah God” sometimes “Jehovah” and then “God” sometimes the “Lord Jehovih” sometimes the “God of Israel” and sometimes “God” only. Thus in the first chapter of Genesis, where it is also said, in the plural, “Let us make man in our image” He is called “God” only, and He is not called “Jehovah God” until the following chapter, where the celestial man is treated of. He is called “Jehovah” because He alone is or lives, thus from Essence; and “God” because He can do all things, thus from Power; as is evident from the Word, where this distinction is made (Isaiah 49:4-5; 55:7; Psalms 18:2, 28-29, 31; 31:14). On this account every angel or spirit who spoke with man, and who was supposed to possess any power, was called “God” as appears from David:

God hath stood in the congregation of God, He will judge in the midst of the gods (Psalms 82:1);

and in another place:

Who in the sky shall be compared unto Jehovah? who among the sons of the gods shall be likened to Jehovah? (Psalms 89:6).

Again:

Confess ye to the God of gods, confess ye to the Lord of lords (Psalms 136:2-3).

Men also as being possessed of power are called “gods” as in Psalms 82:6; John 10:34-35. Moses also is said to be “a god to Pharaoh” (Exodus 7:1). For this reason the word “God” in the Hebrew is in the plural number—“Elohim.” But as the angels do not possess the least power of themselves, as indeed they acknowledge, but solely from the Lord, and as there is but one God, therefore by “Jehovah God” in the Word is meant the Lord alone. But where anything is effected by the ministry of angels, as in the first chapter of Genesis, He is spoken of in the plural number. Here also because the celestial man, as man, could not be put in comparison with the Lord, but with the angels only, it is said, the man “is become as one of us, knowing good and evil” that is, is wise and intelligent.

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