4638.“那时，天国好比十个童女”表示旧教会的末期，和新教会的初期。教会是主在地上的国；“十个童女”是指所有属于教会的人，也就是那些处于良善与真理的人和那些陷入邪恶与虚假的人。“十”在内义上表示余留，以及完全和完整之物，因而表示全部；“童女”表示那些属于教会的人，和在圣言的其它地方一样。
“拿着灯”表示拥有属天事物在里面的属灵事物，或拥有良善在里面的真理，或也可说，拥有对邻之仁在里面的信仰和拥有对主之爱在里面的仁爱。因为“油”表示爱之良善，如下文所述；而“没有油的灯”也表示这些事物，只是没有良善在里面。
“出去迎接新郎”表示他们的接受。“其中有五个是聪明的，五个是愚拙的”表示他们当中一部分人拥有含有良善在里面的真理，一部分人拥有不含真理在里面的真理。前者是“聪明的”，后者是“愚拙的”。“五”在内义上表示一些，故在此表示他们当中的一部分。“愚拙的拿着灯，却没有带油”表示他们没有在其真理中的仁之良善，“油”在内义上表示仁与爱之良善。而“聪明的拿着灯，又盛了油在器皿里”表示他们拥有在其真理中的仁与爱之良善，“器皿”是指信之教义事物。
“新郎迟延的时候，她们都打盹睡着了”表示迟延，因而怀疑。“打盹”在内义上表示因迟延而在教会事物上变得漫不经心，或非常懒散，“睡着”表示滋长怀疑，或抱有怀疑：对“聪明的”来说，是一种具有肯定态度的怀疑；而对“愚拙的”来说，则是一种具有否定态度的怀疑。“半夜里有嚷叫的声音说”表示时期，也就是旧教会的末期和新教会的初期。在圣言中，当论述教会的状态时，这段时期被称为“夜”。“嚷叫”表示正在发生的一种变化。“看哪，新郎来了！你们出来迎接他”表示审判，也就是说，或被接纳或被弃绝的时候。
“那些童女就都起来修整她们的灯”表示所有人的预备，因为那些其真理不含良善在里面的人以为自己会和那些其真理含有良善在里面的人一样被接纳。事实上，他们以为唯信得救，殊不知，没有仁爱的地方也不会有任何信仰。“愚拙的对聪明的说，请把你们的油分一点给我们，因为我们的灯要灭了”表示他们渴望良善能从别人那里被交流到他们的空洞真理中，或被交流到他们自己的空心或赤贫的信仰中。因为在来世，一切属灵和属天事物都被相互交流，但只通过良善被交流。
“聪明的回答说，恐怕不够你我用的”表示它不可能被交流，因为他们所拥有的少量良善会从他们那里被夺走。事实上，在来世，当良善被交流给那些其真理缺乏良善的人时，他们可以说会将良善从那些拥有它的人那里夺走，然后据为己有，不将它交流给其他人，反而玷污它；这就是为何良善不可能被交流给他们。我将下一章（创世记37章）末尾凭我的亲身经历描述这些灵人。
“不如你们自己到卖油的那里去买吧”表示邀功的良善。那些夸耀这种良善的人就由“卖油的”来表示。此外，在来世，那些其真理不含良善在里面的人认为他们已经通过自己所做的一切行为赚取了功德；就外在形式而言，这些行为看似良善；但就内在形式而言，却是邪恶，正如主在马太福音中所说的那样：
当那日，必有许多人对我说，主啊，主啊，我们不是奉你的名说预言，奉你的名赶鬼，奉你的名行许多异能吗？我必向他们声明，我从来不认识你们，你们这些作恶的人，离开我去吧！（马太福音7:22，23）
路加福音：
及至家主起来关了门，你们开始站在外面叩门，说，主啊，主啊，给我们开门！他必回答你们说，我不晓得你们是哪里来的！那时，你们开始说，我们在你面前吃过、喝过，你也在我们的街上教训过人。他要说，我告诉你们，我不晓得你们是哪里来的。你们这一切作恶的人，离开我去吧！（路加福音13:25-27）
这就是此处愚拙的童女所表示的那些人，因此，下面这些话同样论及他们：她们“也来了，说，主啊，主啊，给我们开门！他却回答说，我实在告诉你们，我不认识你们”。
“她们去买的时候，新郎到了”表示他们的靠近为时已晚。“那预备好了的，同他进去赴婚筵”表示那些处于良善，并由此处于真理的人被接入天堂。天堂好比来自天上婚姻的婚礼，天上的婚姻就是良善与真理的婚姻；主好比新郎，因为这些人与祂联结，而教会则因此被称为新娘。“门就关了”表示其他人不能进去。
“其余的童女随后也来了，说，主啊，主啊，给我们开门”表示他们渴望凭没有仁的唯信，以及没有主的生命、只有自我生命的行为进入。“他却回答说，我实在告诉你们，我不认识你们”表示弃绝。“不认识他们”在内义上表示他们缺乏对邻舍的任何仁爱，以及通过这种仁爱与主的联结。那些没有被如此联结起来的人就被说成是祂“不认识”。
“所以，你们要警醒，因为人子来的那日子、那时辰，你们不知道”表示对照着信仰的诫命生活的一种期盼，“警醒”表示信仰的诫命。“人子来的那日子、那时辰，你们不知道”表示人所不知的接受时间，以及那时他的状态。在马太福音别的地方，处于良善的人，也就是遵行诫命的人也被称为“聪明的”；而拥有真理知识，却不照之而行的人被称为“愚拙的”：
凡听见我这话就去行的，好比一个聪明人；凡听见我这话不去行的，好比一个愚拙的人。（马太福音7:24，26）
Potts(1905-1910) 4638
4638. Then shall the kingdom of the heavens be likened unto ten virgins. This signifies the last period of the old church and the first of the new. The church is the Lord's kingdom on earth. The "ten virgins" are all who are in the church, namely, both those who are in good and truth, and those who are in evil and falsity. "Ten" in the internal sense denotes remains, and also fullness, thus all; and "virgins" denote those who are in the church, as also elsewhere in the Word. [2] Who took their lamps;
signifies spiritual things in which is the celestial, or truths in which there is good, or what is the same, faith in which there is charity toward the neighbor, and charity in which there is love to the Lord; for "oil" is the good of love, as shown hereafter. But lamps in which there is no oil denote the same in which there is no good. [3] And went forth to meet the bridegroom;
signifies their reception. And five of them were prudent, but five were foolish;
signifies a part of them in truths in which there is good, and a part of them in truths in which is no good. The former are the "prudent," and the latter the "foolish." In the internal sense "five" denotes some, here therefore a part of them. They that were foolish, when they took their lamps, took no oil with them;
signifies not having the good of charity in their truths; for in the internal sense "oil" denotes the good of charity and of love. But the prudent took oil in their vessels with their lamps;
signifies that they had the good of charity and of love in their truths; their "vessels" are the doctrinal things of faith. [4] And while the bridegroom tarried, they all slumbered and slept;
signifies delay, and hence doubt. To "slumber" in the internal sense is to grow sluggish from the delay in the things of the church, and to "sleep" is to cherish doubt - the prudent, a doubt in which there is affirmation; the foolish, a doubt in which there is negation. But at midnight a cry was made;
signifies the time which is the last of the old church and the first of the new. This time is what is called "night" in the Word, when the state of the church is treated of. The "cry" denotes a change. Behold the bridegroom cometh, go ye out to meet him;
signifies the same as the judgment, namely, acceptance and rejection. [5] Then all those virgins arose, and trimmed their lamps;
signifies preparation of all; for those who are in truths in which there is no good are equally in the belief of being accepted as are those who are in truths in which there is good, for they suppose that faith alone saves, not knowing that there is no faith where there is no charity. But the foolish said unto the prudent, Give us of your oil, for our lamps are gone out;
signifies that they desire good to be communicated by others to their empty truths, or to their destitute faith. For in the other life all spiritual and celestial things are mutually communicated, but only through good. [6] But the prudent answered, saying, Perchance there will not be enough for us and you;
signifies that it cannot be communicated, because the little of truth that they had would be taken away from them. For as to the communication of good in the other life to those who are in truths without good, these as it were take away good from those who have it, and appropriate it to themselves, and do not communicate it to others, but defile it; for which reason no communication of good to them is possible. These spirits will be described from experience at the end of the next chapter [Gen. 37]. [7] But go ye rather to them that sell, and buy for yourselves;
signifies the good of merit. They who boast of this are "they that sell." Moreover, in the other life they who are in truth in which there is no good, above all others make a merit of all they have done which appeared good in the outward form, although in the inward form it was evil, according to what the Lord says in Matthew: "Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me, ye workers of iniquity" (Matt. 7:22, 23). And in Luke: "When the master of the house is risen up, and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, lord, open to us. But he shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets; but he shall say, I tell you I know you not whence ye are, depart from me all ye workers of iniquity" (Luke 13:26, 27). Such are those who are here meant by the foolish virgins, and the like is therefore said of them in these words: "they also came, saying, Lord, lord, open to us; but he answered and said, Verily I say unto you, I know you not." [8] And while they went away to buy, the bridegroom came. This signifies their too late application. And they that were ready went in with him to the wedding;
signifies that they who were in good and thence in truth were received into heaven. Heaven is likened to a wedding from the heavenly marriage, which is the marriage of good and truth; and the Lord is likened to the bridegroom, because they are then conjoined with Him; and hence the church is called the bride. And the door was shut;
signifies that others cannot enter. [9] Afterward came also the other virgins, saying, Lord, lord, open to us;
signifies that they desire to enter from faith alone without charity, and from works in which there is not the Lord's life, but the life of self. But be answered and said, Verily I say unto you, I know you not;
signifies rejection. His not knowing them means in the internal sense that they were not in any charity toward the neighbor and thereby in conjunction with the Lord. They who are not in conjunction are said not to be known. [10] Watch therefore, for ye know not the day nor the hour wherein the Son of man cometh;
signifies an assiduous application of life in accordance with the precepts of faith, which is "to watch." The time of acceptance, which is unknown to man, and the state, are signified by their not knowing the day nor the hour in which the Son of man is to come. Elsewhere also in Matthew he who is in good, that is, he who acts according to the precepts, is called "prudent;" and he who is in knowledges of truth and does them not is called "foolish:" Everyone that heareth My words and doeth them, I will liken him unto a prudent man; and everyone that heareth My words and doeth them not, shall be likened unto a foolish man (Matt. 7:24, 26). GENESIS 36
1. And these are the births of Esau; he is Edom. 2. Esau took his women of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite;
3. And Basemath the daughter of Ishmael, the sister of Nebaioth. 4. And Adah bare to Esau Eliphaz; and Basemath bare Reuel;
5. And Oholibamah bare Jeush, and Jalam, and Korah: these are the sons of Esau that were born unto him in the land of Canaan. 6. And Esau took his women, and his sons, and his daughters, and all the souls of his house, and his acquisition, and all his beast, and all his purchase, which he had acquired in the land of Canaan, and went into a land from before Jacob his brother. 7. For their substance was too great for them to dwell together; and the land of their sojournings could not bear them because of their acquisitions. 8. And Esau dwelt in Mount Seir; Esau he is Edom. 9. And these are the births of Esau the father of Edom in Mount Seir:
10. These are the names of the sons of Esau; Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. 11. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. 12. And Timna was concubine to Eliphaz the son of Esau; and she bare to Eliphaz Amalek: these are the sons of Adah Esau's wife. 13. And these are the sons of Reuel; Nahath and Zerah, Shammah and Mizzah: these were the sons of Basemath Esau's wife. 14. And these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jalam, and Korah. 15. These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau; chief Teman, chief Omar, chief Zepho, chief Kenaz, 16. Chief Korah, chief Gatam, chief Amalek. These are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. 17. And these are the sons of Reuel Esau's son; chief Nahath, chief Zerah, chief Shammah, chief Mizzah; these are the chiefs of Reuel in the land of Edom; these are the sons of Basemath Esau's wife. 18. And these are the sons of Oholibamah Esau's wife; chief Jeush, chief Jalam, chief Korah: these are the chiefs of Oholibamah the daughter of Anah, Esau's wife. 19. These are the sons of Esau, and these are their chiefs: he himself is Edom. 20. These are the sons of Seir the Horite, the inhabitants of the land; Lotan and Shobal and Zibeon and Anah, 21. And Dishon and Ezer and Dishan; these are the chiefs of the Horite, the sons of Seir in the land of Edom. 22. And the sons of Lotan were Hori and Hemam; and the sister of Lotan was Timna. 23. And these are the sons of Shobal; Alvan and Manahath and Ebal, Shepho and Onam. 24. And these are the sons of Zibeon, both Aiah and Anah: this is the Anah who found the mules in the wilderness, as he fed the asses for Zibeon his father. 25. And these are the children of Anah; Dishon, and Oholibamah the daughter of Anah. 26. And these are the sons of Dishon; Hemdan and Eshban and Ithran and Cheran. 27. These are the sons of Ezer; Bilhan and Zaavan and Akan. 28. These are the sons of Dishan, Uz and Aran. 29. These are the chiefs of the Horite; chief Lotan, chief Shobal, chief Zibeon, chief Anah, 30. Chief Dishon, chief Ezer, chief Dishan. These are the chiefs of the Horite, according to their chiefs in the land of Seir. 31. And these are the kings that reigned in the land of Edom, before there reigned a king over the sons of Israel. 32. And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah. 33. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34. And Jobab died, and Husham of the land of the Temanites reigned in his stead. 35. And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead; and the name of his city was Avith. 36. And Hadad died, and Samlah of Mazrekah reigned in his stead. 37. And Samlah died, and Shaul of Rehoboth of the river reigned in his stead. 38. And Shaul died, and Baal-hanan the son of Achbor reigned in his stead. 39. And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. 40. And these are the names of the chiefs of Esau, according to their families, according to their places, in their names; chief Timnah, chief Alvah, chief Jetheth;
41. Chief Oholibamah, chief Elah, chief Pinon;
42. Chief Kenaz, chief Teman, chief Mibzar;
43. Chief Magdiel, chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. Esau himself is the father of Edom.
Elliott(1983-1999) 4638
4638. Then the kingdom of heaven will be like ten virgins means the final period of the old Church and the first of the new. The Church is the Lord's kingdom on earth; 'the ten virgins' are all who belong to the Church, that is to say, both those who are governed by good and truth, and those who are under the influence of evil and falsity. 'Ten' in the internal sense means remnants, also that which is full and complete, and so means all, while 'virgins' means those who belong to the Church, as in other places in the Word.
[2] Who took their lamps means spiritual things which have what is celestial within them, or truths that have good within them, or what amounts to the same, faith that has charity towards the neighbour within it, and charity that has love to the Lord within it. For 'oil' means the good of love, dealt with below; but 'lamps that have no oil in them' means those same things when there is no good within them.
[3] They went out to meet the Bridegroom means their reception.
Five of them however were wise, but five were foolish means that one group of them possessed truths which had good within them, and another group possessed truths which did not have good within them. The former are 'the wise', but the latter 'the foolish'. In the internal sense 'five' means some, in this case therefore a group from within the whole.
Taking their lamps the foolish did not take oil with them means that they did not have within their truths the good of charity, 'oil' in the internal sense being the good of charity and love.
Whereas the wise took oil in their vessels with their lamps means that they did have within their truths the good of charity and love - 'vessels' being matters of doctrine concerning faith.
[4] While the Bridegroom was tarrying they were all drowsy and went to sleep means delay, and therefore doubt. In the internal sense, 'being drowsy' means becoming, because of the delay, inattentive to things of the Church, while 'going to sleep' means nurturing doubt, in the case of 'the wise' doubt that goes with an affirmative attitude of mind, but in the case of 'the foolish' doubt that goes with a negative one.
At midnight there was a shout means the period of time which is the final one of the old Church and the first of the new. In the Word when the subject is the state of the Church this period is called 'night'. 'A shout' means a change taking place.
Behold, the Bridegroom is coming; go out to meet Him means judgement, that is to say, a time of being accepted or rejected.
[5] Then all those virgins were roused and they trimmed their lamps means the preparation of all, for those whose truths do not have good within them believe themselves to be no less accepted than those whose truths do have good within them. Indeed they imagine that faith alone saves and are unaware of the fact that no faith can exist where no charity does so.
But the foolish said to the wise, Give us some of your oil, for our lamps are going out means their desire for that good to be communicated from others to their own empty truths, that is, to their own hollow faith. For those who are in the next life communicate to one another every spiritual or celestial thing they possess, though only through good.
[6] But the wise replied, saying, Perhaps there will not be enough for us and for you means that no communication of it is possible because the small amount of good they have would be taken away from them. For in the next life, when good is communicated to those whose truths are devoid of good, they take away good so to speak from those who do have it and then keep it to themselves. They do not communicate it to others but defile it, which is why no good is communicated to them. My own experience of these people will be seen at the end of Chapter 37 below.
[7] Go rather to those who sell and buy for yourselves means meritorious good. Those who boast of having this kind of good are meant by 'those who sell'. Also, more than all others in the next life, people whose truth has no good within it think that they have earned merit through every deed they have performed which to all outward appearance looked like good, though inwardly it was evil, as the Lord says of them in Matthew, Many will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity! Matt 7:22, 23.
And in Luke,
Once the Householder has risen up and shut the door, then you will begin to stand outside and to knock at the door, saying, Lord, Lord, open to us. But He replying will say to you, I do not know where you come from. Then you will begin to say, We ate in your presence and we drank; and You taught in our Streets. But He will say, I tell you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:25-27.
This describes what those meant here by the foolish virgins are like, and that is why the following words referring to them occur in this parable - they 'came also, saying, Lord, Lord, open to us. But he replying said, Truly, I say to you, I do not know you'.
[8] While they were going to buy however, the Bridegroom came means their perverse approach.
And those who were ready went in with Him to the wedding feast means that those who were governed by good, and from this by truth, were accepted into heaven. Heaven is likened to a wedding feast by virtue of the heavenly marriage, which is a marriage of good and truth, and the Lord to the Bridegroom because these people are joined to Him, while the Church is therefore called the Bride.
And the door was shut means that no others can enter.
[9] Afterwards the remaining virgins came also, saying, Lord, Lord, open to us means that they wish to enter on the basis of faith alone without charity, and of works in which the life of the Lord is not present, only selfish life.
But He replying said, Truly, I say to you, I do not know you means rejection. In the internal sense 'not knowing them' means that they lack any charity towards the neighbour, and are not joined through such charity to the Lord. Those who are not so joined to Him are said 'not to be known' by Him.
[10] Watch therefore, for you do not know the day, nor the hour, in which the Son of Man will be coming means an eagerness to live according to the commandments constituting a person's faith, meant by 'watching'. The actual time of acceptance, which is unknown to a person, and his state then, are meant by 'you do not know the day, nor the hour, in which the Son of Man will be coming'. One who is governed by good, that is, whose deeds conform to the commandments, is called 'wise', but one who has a knowledge of the truth, yet does not act in accordance with this, is called 'foolish', as they are elsewhere by the Lord in Matthew,
Everyone who hears My words and does them I will liken to a wise man. But everyone hearing My words and not doing them will be likened to a foolish man. Matt 7:24, 26.
- Esau took his wives (femina) from the daughters of Canaan: Adah the daughter of Elon the Hittite; and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite;
- And Adah bore Eliphaz to Esau; and Basemath bore Reuel;
41 Chief Oholibamah, Chief Elah, Chief Pinon,
42 Chief Kenaz, Chief Teman, Chief Mibzar,
43 Chief Magdiel, Chief Iram. These were the chiefs of Edom according to their habitations, in the land of their possession, Esau himself being the father of Edom.
Latin(1748-1756) 4638
4638. Tunc simile fiet regnum caelorum decem virginibus significat ultimum tempus Ecclesiae veteris et primum novae;Ecclesia est regnum Domini in terra; `decem virgines' sunt omnes qui in Ecclesia, nempe tam qui in bono et vero, {1}quam qui in malo et falso; `decem' in sensu interno sunt reliquiae, et quoque plenum, ita omnes; et `virgines' sunt illi qui in Ecclesia; ita quoque alibi in Verbo. Quae 2 accipientes lampades suas significat spiritualia in quibus caeleste, seu vera in quibus bonum, seu quod idem, fidem in qua charitas erga proximum, et charitatem in qua amor in Dominum, `oleum' enim est bonum amoris, de quo sequitur; at `lampades in quibus non oleum' sunt eadem in quibus non bonum. Exiverunt in occursum 3 Sponsi significat receptionem eorum {2}. Quinque autem erant ex illis prudentes, quinque vero stultae significat partem eorum qui in veris in quibus bonum, et partem qui in veris in quibus non bonum; illi sunt `prudentes', hi autem `stultae'; `quinque' in sensu interno sunt aliqui, hic itaque pars eorum. Quae stultae accipientes lampades suas non acceperunt secum oleum significat quod non haberent bonum charitatis {3} in veris suis; `oleum' in sensu interno est bonum charitatis et amoris. Verum prudentes acceperunt oleum in vasis suis cum lampadibus suis significat quod haberent bonum charitatis et amoris in veris suis;
4 `vasa' sunt doctrinalia fidei. Tardante autem Sponso, dormitarunt omnes, et obdormierunt significat moram et inde dubium;
`dormitare' in sensu interno est ex mora pigrescere in illis quae sunt Ecclesiae, et `obdormire' est dubium fovere, {4} `prudentes' dubium in quo est affirmativum, {5} `stultae' dubium in quo est negativum. Media autem nocte clamor factus est significat tempus quod ultimum Ecclesiae veteris et primum novae; hoc tempus est quod in Verbo vocatur `nox' cum agitur de statu Ecclesiae; `clamor' est mutatio. Ecce Sponsus venit, exite in occursum Ipsius significat id quod judicium, nempe acceptationem {6}et rejectionem. Tunc excitatae sunt omnes virgines istae, et adornarunt lampades suas significat praeparationem omnium, nam qui in veris in quibus non bonum, aeque acceptari se credunt quam illi qui in veris in quibus bonum; putant enim fidem solam salvare, non scientes quod nulla fides sit {7}ubi non est charitas. Verum stultae prudentibus dixerunt, Date nobis de oleo vestro, quia lampades nostrae exstinguuntur significat quod velint communicari bonum veris suis inanibus, seu fidei suae vacuae, ab aliis; spiritualia enim et caelestia omnia in altera vita mutuo communicantur, sed non nisi per bonum. 6 Responderunt autem prudentes, dicentes, Ne forte non sufficiat nobis et vobis significat quod communicari non possit quia parum {8}boni quod illis, auferretur; ita enim cum communicatione boni cum illis qui in {9}veris absque bono sunt, in altera vita se habet quasi auferunt {10}illis bonum et sibi appropriant et non cum aliis communicant, {11}sed conspurcant id, quapropter non fit aliqua communicatio boni cum illis; de his ab experientia videbitur ad finem capitis {12}seq: xxxvii. 7 Abite vero potius ad vendentes et emite vobis ipsis significat bonum meriti; qui id jactant, sunt `vendentes'; etiam {13}illi qui in vero sunt in quo non bonum, prae aliis in altera vita meritorium faciunt omne id quod ut bonum in externa forma apparenter fecerunt, tametsi malum esset in interna, secundum illa quae Dominus dicit apud Matthaeum, Multi dicent Mihi in illo die, Domine, Domine, nonne per nomen Tuum prophetavimus, et per nomen Tuum daemonia ejecimus, et in nomine Tuo virtutes multas fecimus? sed tunc confitebor illis, Non novi vos, discedite a Me operarii iniquitatis, vii 22 [23]:
et apud Lucam, Ex quo surrexerit Paterfamilias, et occluserit januam; tunc incipietis foris stare et pulsare januam, dicentes, Domine, Domine, aperi nobis; sed respondens dicet vobis, Non novi vos unde sitis; tunc incipietis dicere, Edimus coram Te, et bibimus, et in plateis nostris docuisti; sed dicet, Dico vobis, non novi vos unde sitis, discedite a Me omnes operarii iniquitatis, xiii [25], 26, 27;
tales sunt qui per `stultas' hic intelliguntur, quapropter de illis similiter dicitur his verbis, `(x)veniunt etiam illae, dicentes, Domine, Domine, aperi nobis; Ipse vero respondens dixit, Amen dico vobis, non novi vos.' Abeuntibus autem illis ad emendum, venit Sponsus significat praeposteram 8 applicationem. Et paratae ingressae sunt cum Ipso ad nuptias significat qui in bono et inde in vero quod recepti {14} in caelum; Caelum {15}assimilatur nuptiis ex conjugio caelesti quod est conjugium boni et veri, et Dominus {16}Sponso quia Ipsi tunc conjunguntur, inde Ecclesia vocatur Sponsa. Et clausa est janua significat quod alii non intrare possint. Postea vero veniunt etiam reliquae virgines, dicentes, 9 Domine, Domine, aperi nobis significat quod ex sola fide absque charitate, et ex operibus in quibus non vita Domini sed vita sui, intrare velint. Ipse vero respondens, dixit, Amen dico vobis, non novi vos significat rejectionem; `non nosse illos' in sensu interno est non in aliqua charitate erga proximum esse, et per illam in conjunctione cum Domino; qui non in conjunctione sunt, `non noti esse' dicuntur. Vigilate itaque, 10 quia non scitis diem, neque horam, in qua Filius hominis venturus est significat studium vitae secundum praecepta fidei, quod est `vigilare'; tempus acceptationis quod homini ignotum, et status significantur per `non scitis diem {17}neque horam in qua Filius hominis venturus'. Qui in bono, hoc est, qui facit secundum praecepta, `prudens' dicitur, at qui in {18}cognitionibus veri, et non facit, `stultus'; etiam alibi a Domino apud Matthaeum, Omnis qui audit Mea verba et facit ea, comparabo eum viro prudenti,...{19}et omnis audiens verba Mea, sed non faciens ea, comparabitur viro stulto, vii 24, 26. @1 et omnes$ @2 i a Domino$ @3 i et amoris$ @4 i sed$ @5 i at$ @6 vel$ @7 nisi ubi$ @8 veri I$ @9 vero$ @10 id$ @11 et quoque$ @12 xxxviii Genes:$ @13 qui in veris sunt in quibus$ @14 i sint$ @15 hic vocatur nuptiae$ @16 Sponsus$ @17 et$ @18 A had vero but alters to cognitionibus veri$ @19 at$
CAPUT XXXVI 1. Et hae nativitates Esavi, ipse Edom. 2. Esau accepit feminas suas e filiabus Canaan, Adam filiam Elonis Hittaei, et Oholibamam filiam Anae filiae Zibeonis Hivaei. 3. Et Basematham filiam Jishmaelis, sororem Nebaioth. 4. Et peperit Adah Esavo Eliphazum, et Basemath peperit Reuelem. 5. Et Oholibamah peperit Jeushum, et Jaelam, et Korahum; hi filii Esavi qui nati ei in terra Canaan. 6. Et accepit Esau feminas suas, et filios suos, et filias suas, et omnes animas domus suae, et acquisitionem suam, et omnem bestiam suam, et omnem emptionem suam, quae acquisivit in terra Canaan, et ivit ad terram a coram Jacobo fratre suo. 7. Quia fuit conquisitio eorum multa prae habitare simul, et non potuit terra peregrinationum eorum ferre eos a coram acquisitionibus eorum. 8. Et habitavit Esau in monte Seir; Esau ipse Edom. 9. Et hae nativitates Esavi patris Edomi in monte Seir. 10. Haec nomina filiorum Esavi; Eliphaz filius Adae uxoris Esavi; Reuel filius Basemath uxoris Esavi. 11. Et fuerunt filii Eliphazi, Teman, Omar, Zepho, et Gaetam, et Kenaz. 12. Et Timna fuit concubina Eliphazo filio Esavi, et peperit Eliphazo Amalekum; hi filii Adae uxoris Esavi. 13. Et hi filii Reuelis, Nahath et Zerah, Shammah, et Mizzah;
hi fuerunt filii Basemath uxoris Esavi. 14. Et hi fuerunt filii Oholibamae filiae Anae, filiae Zibeonis, uxoris Esavi, et peperit Esavo Jeushum, et Jaelam, et Korah. 15. Hi duces filiorum Esavi, filii Eliphazi primogeniti Esavi, dux Teman, dux Omar, dux Zepho, dux Kenaz. 16. Dux Korah, dux Gaetam, dux Amalek; hi duces Eliphazi in terra Edom; hi filii Adae. 17. Et hi filii Reuelis filii Esavi, dux Nahath, dux Zerah, dux Shammah, dux Mizzah; hi duces Reuelis in terra Edom; hi filii Basemath uxoris Esavi. 18. Et hi filii Oholibamae uxoris Esavi, dux Jeush, dux Jaelam, dux Korah; hi duces Oholibamae filiae Anae uxoris Esavi. 19. Hi filii Esavi, et hi duces illorum, ipse Edom. 20. Hi filii Seir Horitae habitatores terrae, Lotan, et Shobal, et Zibeon, et Anah. 21. Et Dishon, et Ezer, et Dishan, hi duces Horitae filii Seir in terra Edom. 22. Et fuerunt filii Lotanis, Hori et Hemam; et soror Lotanis Timna. 23. Et hi filii Shobalis, Alvan, et Manahath, et Ebal, Shepho et Onam. 24. Et hi filii Zibeonis, et Aiah et Anah; hic Anah qui invenit mulos in deserto, in pascendo illo asinos Zibeoni patri suo. 25. Et hi filii Anae; Dishan, et Oholibamah filia Anae. 26. Et hi filii Dishonis; Hemdan, et Eshban, et Jithran, et Cheran. 27. Hi filii Ezer, Bilhan et Zaavan et Akan. 28. Hi filii Dishanis, Uz et Aran. 29. Hi duces Horitae; dux Lotan, dux Shobal, dux Zibeon, dux Anah. 30. Dux Dishon, dux Ezer, dux Dishan; hi duces Horitae quoad duces illorum in terra Seir. 31. Et hi reges qui regnarunt in terra Edom, ante regnare regem filiis Israelis. 32. Et regnavit in Edom, Bela filius Beoris, et nomen civitatis illius Dinhabah. 33. Et mortuus Bela, et regnavit loco illius Johab filius Zerah e Bozrah. 34. Et mortuus Johab, et regnavit loco illius Husham, e terra Temanitarum. 35. Et mortuus Husham, et regnavit loco illius Hadad filius Bedad, qui percussit Midianem in agro Moabi et nomen civitatis illius Avith. 36. Et mortuus Hadad, et regnavit loco illius Samlah e Masrekah. 37. Et mortuus Samlah, et regnavit loco illius Shaul e Rehoboth fluvii. 38. Et mortuus Shaul, et regnavit loco illius Baal-hanan filius Achbor. 39. Et mortuus Baal-hanan filius Achbor, et regnavit loco illius Hadar, et nomen civitatis illius Pau; et nomen uxoris illius Mehetabel, filia Matred filiae Mezahab. 40. Et haec nomina ducum Esavi, quod familias illorum, quoad loca illorum, in nominibus illorum; dux Timna, dux Alvah, dux Jetheth;
41. Dux Oholibamah, dux Elah, dux Pinon;
42. Dux Kenaz, dux Teman, dux Mibzar;
43. Dux Magdiel, dux Iram; hi duces Edomi, quoad habitationes illorum, in terra possessionis illorum, ipse Esau pater Edomi.