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Genesis 2

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1 Thus the heavens and the earth were finished, and all the host of them.

2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from the earth, and watered the whole face of the ground.

7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

12 And the gold of that land is good: there is bdellium and the onyx stone.

13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

21 And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

25 And they were both naked, the man and his wife, and were not ashamed.

   

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Arcana Coelestia #478

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478. The reason he is called Adam is that the Hebrew word Adam means man. But the fact that Adam was never used as a proper name, only Man, is quite clear from the consideration that both here and earlier he is spoken of in the plural and not in the singular, and that the term refers to both man and woman. The two together are called Man. Anyone may see from these words that both are included, for it is said, 'He called their name Man on the day in which they were created', and similarly in 1:26, 28, 'Let Us make man in Our image, and they will have dominion over the fish of the sea. This shows also that the subject is not about someone who, when created, was the first human being of all, but about the Most Ancient Church.

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

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Arcana Coelestia #1047

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1047. That 'and when I cloud over the earth with cloud' means a time when, the will part of man's proprium being what it is, faith that flows from charity does not appear, is clear from what has been stated just above regarding 'the earth', that is, about the will part of man's proprium being such that it is constantly introducing obscurity, or falsity, into the understanding part. This is 'a clouding over'. All falsity originates in this way, as becomes quite clear from the fact that self-love and love of the world which belong to man's will are nothing else than hatred. For insofar as anyone loves himself he hates the neighbour. Because these loves are so contrary to heavenly love, it is inevitable that such things as are contrary to mutual love should be constantly flowing in from them. All of those things in the understanding part are falsities, and from them arises all the obscurity and darkness that is there. Falsity 'clouds over truth just as a dark cloud does to the light of the sun. And because falsity and truth cannot be present simultaneously any more than darkness and light, it follows plainly that one goes out as the other comes in. And this being an alternating occurrence reference is therefore made here to 'clouding over the earth with cloud', that is, a time when through the will part of the proprium no faith accompanying charity, or truth and derivative good, appears, still less good and derivative truth.

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