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Genesis 1

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1 I Begyndelsen skabte Gud Himmelen og Jorden.

2 Og Jorden var øde og tom, og der var Mørke over Verdensdybet. Men Guds Ånd svævede over Vandene.

3 Og Gud sagde: "Der blive Lys!" Og der blev Lys.

4 Og Gud så, at Lyset var godt, og Gud satte Skel mellem Lyset og Mørket,

5 og Gud kaldte Lyset Dag, og Mørket kaldte han Nat. Og det blev Aften, og det blev Morgen, første Dag.

6 Derpå sagde Gud: "Der blive en Hvælving midt i Vandene til at skille Vandene ad!"

7 Og således skete det: Gud gjorde Hvælvingen og skilte Vandet under Hvælvingen fra Vandet over Hvælvingen;

8 og Gud kaldte Hvælvingen Himmel. Og det blev Aften, og det blev Morgen, anden Dag.

9 Derpå sagde Gud: "Vandet under Himmelen samle sig på eet Sted, så det faste Land kommer til Syne!" Og således skete det;

10 og Gud kaldte det faste Land Jord, og Stedet, hvor Vandet samlede sig, kaldte han Hav. Og Gud så, at det var godt.

11 Derpå sagde Gud: "Jorden lade fremspire grønne Urter, der bærer Frø, og Frugttræer, der bærer Frugt med Kærne, på Jorden!" Og således skete det:

12 Jorden frembragte grønne Urter, der bar Frø, efter deres Arter, og Træer, der bar Frugt med Kærne, efter deres Arter. Og Gud så, at det var godt.

13 Og det blev Aften, og det blev Morgen, tredje Dag.

14 Derpå sagde Gud: "Der komme Lys på Himmelhvælvingen til at skille Dag fra Nat, og de skal være til Tegn og til Fastsættelse af Højtider, Dage og År

15 og tjene som Lys på Himmelhvælvingen til at lyse på Jorden! Og således sket det:

16 Gud gjorde de to store Lys, det største til at herske om Dagen, det mindste til at herske om Natten, og Stjernerne;

17 og Gud satte dem på Himmelhvælvingen til at lyse på Jorden

18 og til at herske over Dagen og Natten og til at skille Lyset fra Mørket. Og Gud så, at det var godt.

19 Og det blev Aften, og det blev Morgen, fjerde Dag.

20 Derpå sagde Gud: "Vandet vrimle med en Vrimmel af levende Væsener, og Fugle flyve over Jorden oppe under Himmelhvælvingen!" Og således skete det:

21 Gud skabte de store Havdyr og den hele Vrimmel af levende Væsener, som Vandet vrimler med, efter deres Arter, og alle vingede Væsener efter deres Arter. Og Gud så, at det var godt.

22 Og Gud velsignede dem og sagde: "Bliv frugtbare og mangfoldige og opfyld Vandet i Havene, og Fuglene blive mangfoldige på Jorden!"

23 Og det blev Aften, og det blev Morgen, femte Dag.

24 Derpå sagde Gud: "Jorden frembringe levende Væsener efter deres Arter: Kvæg, Kryb og vildtlevende Dyr efter deres Arter! Og således skete det:

25 Gud gjorde de vildtlevende Dyr efter deres Arter, Kvæget efter dets Arter og alt Jordens Kryb efter dets Arter. Og Gud så, at det var godt.

26 Derpå sagde Gud: "Lad os gøre Mennesker i vort Billede, så de ligner os, til at herske over Havets Fisk og Himmelens Fugle, Kvæget og alle vildtlevende DyrJorden og alt Kryb,der kryber på Jorden!"

27 Og Gud skabte Mennesket i sit Billede; i Guds Billede skabte han det, som Mand og Kvinde skabte han dem;

28 og Gud velsignede dem, og Gud sagde til dem: "Bliv frugtbare og mangfoldige og opfyld Jorden, gør eder til Herre over den og hersk over Havets Fisk og Himmelens Fugle, Kvæget og alle vildtlevende Dyr, der rører sig på Jorden!"

29 Gud sagde fremdeles: "Jeg giver eder alle Urter på hele Jorden, som bærer Frø, og alle Træer, som bærer Frugt med Kærne; de skal være eder til Føde;

30 men alle Jordens dyr og alle Himmelens Fugle og alt, hvad der kryber på Jorden, og som har Livsånde, giver jeg alle grønne Urter til Føde." Og således skete det.

31 Og Gud så alt, hvad han havde gjort, og se, det var såre godt. Og det blev Aften, og det blev Morgen, sjette Dag.


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia #10237

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10237. For washing. That this signifies purification from evils and falsities, is evident from the signification of “washing,” as being purification from evils and falsities (see n. 3147, 5954). As in what now follows the subject treated of in the internal sense is purification from evils and falsities by means of the truths of faith, it shall be briefly told how this is; for by “washing” is signified purification; by “waters” are signified the truths of faith; and by the “laver” containing the water is signified the natural, because all spiritual purification is effected in the natural. Man has an external and an internal; the external is called the natural, and also the natural man; and the internal is called the spiritual, and also the spiritual man, for the reason that the internal of man is in the spiritual world where spirits and angels are, and his external is in the natural world where men are. Both the internal and the external man are purified, the internal in heaven, and the external while the man lives in the world, thus in the natural which is in the world.

[2] The reason why purification goes on in the natural at that time, is that the truths of faith come to clear perception in the natural; for there they are among the memory-knowledges, or things of the memory, which are clearly perceived when they are thought of. But this is not the case with the things that are thought of in the internal man; these do not come to clear perception while the man is in the world, because the ideas in the internal man are spiritual. Hence it is that purification is effected in the natural. That it is effected by means of the truths of faith can be seen from the fact that those who are being purified must not only know what evil and falsity are, but must also acknowledge them, and then hold them in aversion and shun them. When this is done, then for the first time is the man purified from them; and evils and falsities cannot be known, thus cannot be acknowledged, except in the natural by means of the truths of faith; for these truths teach what things are evil and false, and thus make them manifest. He who believes that he is purified from evils and falsities before he sees and acknowledges them in himself, is very much mistaken (see n. 8388, 8390, and the following numbers).

[3] It was said that it is in the natural that a man knows his evils and falsities by means of the truths of faith; that is, he knows them in the external man, but not in the internal; the reason is that the ideas of thought in the internal man are spiritual, and spiritual ideas cannot be comprehended in the natural, for they are intellectual ideas which have no such objects as are in the material world; nevertheless these spiritual ideas, which are proper to the internal man, flow into the natural ideas which belong to the external man, and produce and make them, which is done by means of correspondences. But concerning the spiritual ideas which belong to the internal man, of the Lord’s Divine mercy more will be said when heaven is described, with the spirits and angels there, for they think by means of spiritual ideas, and also converse with each other by means of them.

10237a. And thou shalt put it between the Tent of meeting and the altar. That this signifies that there may be the conjunction of truth and good, is evident from the signification of “between the Tent of meeting and the altar,” as being the conjunction of truth and good (see n. 10001, 10025). The reason why the laver was set between the Tent of meeting and the altar, and Aaron and his sons there washed their hands and their feet, was that there might be represented the purification of the heart, and regeneration, which in its essence is the conjunction of truth and good; for the conjunction of truth and good is heaven itself with man; wherefore also heaven is compared in the Word to a marriage. This conjunction is effected by means of the truths of faith, because these teach how man ought to live; and therefore when he lives according to the truths of faith, the conjunction of truth and good is effected, truth being then made good by means of the life. The life of truth is good. This is also meant by man’s being regenerated “by water and the spirit,” “water” denoting the truth of faith; and “the spirit,” a life of this. (That regeneration is the conjunction of truth and good, see n. 2063, 3155, 3158, 3607, 4353, 5365, 5376, 8516, 8517, 8772, 10067)

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

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Arcana Coelestia #9959

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9959. And thou shalt make for them breeches of linen. That this signifies what is external of conjugial love, is evident from the signification of “breeches,” as being what is external of love (of which below); and from the signification of “linen,” as being external truth, or natural truth (of which also below). The reason why “breeches” signify what is external of conjugial love, is that garments or coverings derive their signification from that part of the body which they cover (see n. 9827), and the loins together with the genitals, which are clothed or covered by the breeches, signify conjugial love. (That “the loins” have this signification, see n. 3021, 4280, 4575; and also “the genitals,” n. 4462, 5050-5062.) What love truly conjugial is, shall be told in the following article.

[2] The reason why the breeches were made of linen, was that “linen” signifies external truth, that is, natural truth (n. 7601), and the external itself is truth. The reason why the external is truth, is that internal things cease in external ones, and rest upon these as their supports; and supports are truths. They are like the foundations on which a house is built; and therefore “the foundations of a house” signify truths of faith from good (see n. 9643). Moreover, truths are what protect goods from evils and falsities, and resist them; and all the power which good has is by means of truths (n. 9643). From this also it is that in the ultimate of heaven are those who are in truths of faith from good; and therefore also the ultimate, or outermost, with man, which is his outer skin, corresponds to those in the heavens who are in truths of faith (n. 5552-5559, 8980); but not to those who are in faith separate from good, for these are not in heaven. From all this it can now be seen why the breeches were of linen. But when Aaron was clothed in garments which were for glory and comeliness (which have been treated of in this chapter), his breeches were of linen with fine linen interwoven, as is evident from what follows, where it is said:

They made the tunics of fine linen, the work of the weaver, and the miter of fine linen, and the adornments of the tiaras of fine linen, and the breeches of linen with fine linen interwoven (Exodus 39:27-28).

But when he was clothed in the garments of holiness, Aaron’s breeches were of linen, as is evident from these words in Moses:

When Aaron shall enter into the holiness within the veil, he shall put on the linen tunic of holiness, and the linen breeches shall be put upon his flesh, and he shall gird himself with the linen belt, and he shall put on himself the linen miter; these are the garments of holiness; he shall also wash his flesh with water when he puts them on; and he shall then first offer burnt-offerings and sacrifices, by which he shall expiate the holiness from uncleanesses (Leviticus 16 (Leviticus 16:2) (Leviticus 16:23-24)).

[3] The reason why Aaron then went clothed with linen garments, which were also called “garments of holiness,” was that he then administered the office of expiating the Tent, as also the people and himself, from uncleannesses; and all expiation, which was effected by means of washings, burnt-offerings, and sacrifices, represented the purification of the heart from evils and falsities, thus regeneration; and purification from evils and falsities, or regeneration, is effected by means of the truths of faith. Therefore there were then linen garments upon Aaron, for as before said, by “the linen garments” were signified the truths of faith. (That all purification from evils and falsities is effected by means of the truths of faith, see n. 2799, 5954, 7044, 7918, 9089; thus that regeneration is so effected, n. 1555, 2046, 2063, 2979, 3332, 3665, 3690, 3786, 3876, 3877, 4096, 4097, 5893, 6247, 8635, 8638-8640, 8772, 9088, 9089, 9103)

[4] It was for the same reason that the priest put on linen clothing, and linen breeches, when he took the ashes away from the altar (Leviticus 6:10-11); and that the priests the Levites, of the sons of Zadok, were also to do the same when they should enter into the sanctuary, of which we read in Ezekiel:

The priests the Levites, the sons of Zadok, shall enter into My sanctuary, and shall come near to My table, to minister to Me. When they shall enter in at the gates of the inner court, they shall put on linen garments; and no wool shall come upon them, when they shall enter in at the gates of the inner court inward. There shall be linen tiaras upon their heads, and linen breeches shall be upon their loins; they shall not gird themselves with sweat (Ezekiel 44:15-18).

The new temple is here treated of, by which is signified the New Church; by “the priests the Levites” are signified those who are in truths from good; by “the linen garments” are signified the truths of faith by means of which purification and regeneration are effected; “not to be girded with sweat” signifies that the holy things of worship were not to be commingled with what is man’s own; for “sweat” denotes what is man’s own; and what is man’s own is nothing but evil and falsity (n. 210, 215, 694, 874-876, 987, 1047, 3812, 8480, 8941).

[5] That the breeches worn by Aaron when he was clothed in garments for glory and comeliness were of linen with fine linen interwoven ((Exodus 39:27-28) as is evident from the passage cited above, Exodus 39:27-28), was because in them Aaron represented the Lord as to Divine good in the heavens; Aaron himself the Lord as to the Divine celestial there; and his garments the Lord as to the Divine spiritual there proceeding from the Divine celestial (n. 9814); and “fine linen” denotes the Divine spiritual that proceeds from the Divine celestial (n. 5319, 9469).

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