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Genesis 36

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1 Tito jsou pak rodové Ezau, kterýž měl přijmí Edom.

2 Ezau pojal sobě ženy ze dcer Kananejských, Adu, dceru Elona Hetejského, a Olibamu, dceru Anovu, dceru Sebeona Hevejského,

3 A Bazematu, dceru Izmaelovu, sestru Nabajotovu.

4 I porodila Ada Ezauchovi Elifaza, a Bazemat porodila Rahuele.

5 Olibama pak porodila Jehusa, a Jheloma, a Koré. Ti jsou synové Ezau, kteříž se mu zrodili v zemi Kananejské.

6 I pobral Ezau ženy své, i syny své, a dcery své, a všecku čeleď svou, i dobytek svůj, a všecka hovada svá, i všecko jmění své, kteréhož nabyl v zemi Kananejské, a odebral se do země Seir, před příchodem Jákoba bratra svého.

7 Nebo zboží jejich bylo tak veliké, že nemohli bydliti spolu; aniž ta země, v níž oni pohostinu byli, mohla jich snésti, pro dobytky jejich.

8 Protož bydlil Ezau na hoře Seir; Ezau pak ten jest Edom.

9 A tak tito jsou rodové Ezau, otce Idumejských, na hoře Seir.

10 Tato byla jména synů Ezau: Elifaz, syn Ady, ženy Ezau; Rahuel, syn Bazematy, ženy Ezau.

11 Synové pak Elifazovi byli: Teman, Omar, Sefo, a Gatam a Kenaz.

12 Tamna pak byla ženina Elifaza, syna Ezau. Ta porodila Elifazovi Amalecha. Ti jsou synové Ady, ženy Ezau.

13 Synové pak Rahuelovi tito: Nahat, Zára, Samma a Méza. To byli Synové Bazematy, ženy Ezau.

14 A tito byli synové Olibamy, dcery Anovy, dcery Sebeonovy, ženy Ezau, kteráž porodila Ezauchovi Jehusa, Jheloma a Koré.

15 Tito všickni byli knížata synů Ezau. Synové Elifaza prvorozeného Ezau: Kníže Teman, kníže Omar, kníže Sefo, kníže Kenaz,

16 Kníže Koré, kníže Gatam, kníže Amalech. Ta jsou knížata pošlá z Elifaza v zemi Idumejské; ti jsou synové Ady.

17 Tito pak jsou synové Rahuele, syna Ezau: Kníže Nahat, kníže Zára, kníže Samma, kníže Méza. Ta knížata pošla z Rahuele, v zemi Idumejské; to jsou synové Bazematy, ženy Ezau.

18 A synové Olibamy, ženy Ezau, tito jsou: Kníže Jehus, kníže Jhelom, kníže Koré. To jsou knížata z Olibamy, dcery Anovy, ženy Ezau.

19 Tiť jsou synové Ezau, a ta knížata jejich; onť jest Edom.

20 Tito pak jsou synové Seir, totiž Horejští, obyvatelé země té: Lotan, Sobal, Sebeon a Ana,

21 A Dison, Eser a Dízan. Ta jsou knížata Horejská, synové Seir, v zemi Idumejské.

22 Synové Lotanovi byli: Hori a Hemam; a sestra Lotanova Tamna.

23 Synové pak Sobalovi tito: Alvan, Manáhat, Ebal, Sefo a Onam.

24 A tito synové Sebeonovi: Aia a Ana. To jest ten Ana, kterýž nalezl mezky na poušti, když pásl osly Sebeona otce svého.

25 Tito pak děti Anovi: Dison a Olibama, dcera Anova.

26 A synové Dízanovi tito: Hamdan, Eseban, Jetran a Charan.

27 Synové Eser tito: Balaan, Závan a Achan.

28 Tito synové Dízanovi: Hus a Aran.

29 Tato jsou knížata Horejská: Kníže Lotan, kníže Sobal, kníže Sebeon, kníže Ana,

30 Kníže Dison, kníže Eser, kníže Dízan. To byla knížata Horejská, po knížetstvích svých v zemi Seir.

31 Tito pak byli králové, kteříž kralovali v zemi Idumejské, prvé než kraloval král nad syny Izraelskými.

32 Kraloval tedy v Edom Béla, syn Beorův, a jméno města jeho Denaba.

33 I umřel Béla, a kraloval místo něho Jobab, syn Záre z Bozra.

34 I umřel Jobab, a kraloval na místě jeho Husam z země Temanské.

35 Umřel i Husam, a kraloval místo něho Adad, syn Badadův, kterýž porazil Madianské v krajině Moábské; a jméno města jeho Avith.

36 Když pak umřel Adad, kraloval místo něho Semla z Masreka.

37 A po smrti Semlově kraloval na místě jeho Saul z Rohobot od řeky.

38 Umřel i Saul, a kraloval místo něho Bálanan, syn Achoborův.

39 A když i Bálanan umřel, syn Achoborův, kraloval na místě jeho Adar; a jméno města jeho Pahu; jméno pak ženy jeho Mehetabel, dcera Matredy, dcery Mezábovy.

40 Ta jsou jména knížat pošlých z Ezau, po čeledech jejich, po místech jejich, vedlé jmen jejich: Kníže Tamna, kníže Alva, kníže Jetet,

41 Kníže Olibama, kníže Ela, kníže Finon.

42 Kníže Kenaz, kníže Teman, kníže Mabsar.

43 Kníže Magdiel, kníže Híram. Tať jsou knížata Idumejská, tak jakž kteří bydlili v zemi dědictví svého. Toť jest ten Ezau, otec Idumejských.

   

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Arcana Coelestia # 4557

Pag-aralan ang Sipi na ito

  
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4557. 'He and all the people who were with him' means with all things there, that is to say, all things within the natural. This is clear from the representation of Jacob, to whom 'he' refers here, as the good there, dealt with in 4538, and from the meaning of 'the people' as the truths there, dealt with in 1259, 1260, 2928, 3295, 3581; so that 'the people who were with him' means the truths that go with that good. And because all the things within the natural are connected with goods and truths, the words used here mean with all things there.

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

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Arcana Coelestia # 4538

Pag-aralan ang Sipi na ito

  
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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.