创世记 2

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1 制定安息日

2 第七日,完成了他所作的工;在第七歇了他所作的一切工。

3 赐福第七日,把它分别为,因为在这一日,停了他一切所创造的工,歇息了。

4 创造男人并设置伊甸园这是创造地的起源:耶和华地的时候,

5 原野上还没有树木,田间的蔬菜还没有长起来,因为耶和华还没有降在地上,也没有人耕种土地

6 不过有雾气从地面上升,滋润全地。

7 耶和华用地上的尘土造成人形,把生气吹进他的鼻孔里,那人就成了有生命的活人,名叫亚当。

8 耶和华在东方的伊甸,栽了一个园子,把他所造的人放在那里。

9 耶和华使各样的从地上长起来,能悦人的眼目,也作食物。园子中间又有生命,和知善恶

10 有一条从伊甸流出来,灌溉那园子;从那里分支,成了河的

11 道河名叫比逊,就是环绕哈腓拉全地的,在那里有子;

12 那地的子是的;在那里也有红玉和玛瑙。

13 第二道名叫基训,就是环绕古实全地的。

14 第三名叫底格里斯(“底格里斯”原文作“希底结”),就是流向亚述东边的。第四就是幼发拉底河(“幼发拉底河”原文作“伯拉”)。

15 耶和华把那人安置在伊甸园里,叫他耕种和看守那园子。

16 耶和华吩咐那人说:“园中各样上的果子,你都可以

17 只是那知善恶的果子,你不可;因为你的时候,你必要。”

18 创造女人并建立婚姻耶和华:“那人独居不,我要为他造个和他相配的帮手。”

19 耶和华用泥土造了野地的各样野兽,和空中的各样飞,把它们都到那人面前,他给它们什么名字;那人怎样各样有生命的活物,那就是它的名字

20 那人就给各样牲畜、空中的雀,和野地的各样走起了名字;只是那人没有遇见一个和他相配的帮手。

21 耶和华使那人沉睡。他熟睡的时候,耶和华取了他的肋骨,又使在原处复合。

22 然后,耶和华用从那人身上所取的肋骨,造了一个女人她到那人面前。

23 :“这是我中的中的;她当称为女人,因她是从男人身上取出来的。”

24 因此要离开父母,和妻子连合,二成为体。

25 那时,夫妻人赤身露体,彼此不觉得羞耻。

  

Exploring the Meaning of 创世记 2      

Napsal(a) Emanuel Swedenborg

Here are some excerpts from Swedenborg's "Arcana Coelestia" that help explain the inner meaning of this chapter:

AC 73. When from being dead a man has become spiritual, then from spiritual he becomes celestial, as is now treated of (verse 1).

AC 74. The celestial man is the seventh day, on which the Lord rests (verses 2, 3).

AC 75. His knowledge and his rationality (scientificum et rationale ejus) are described by the shrub and the herb out of the ground watered by the mist (verses 5, 6).

AC 76. His life is described by the breathing into him of the breath of lives (verse 7).

AC 77. Afterwards his intelligence is described by the garden in Eden, in the east; in which the trees pleasant to the sight are perceptions of truth, and the trees good for food are perceptions of good. Love is meant by the tree of lives, faith by the tree of knowledge (scientiae) (verses 8, 9).

AC 78. Wisdom is meant by the river in the garden. From thence were four rivers, the first of which is good and truth; the second is the knowledge (cognitio) of all things of good and truth, or of love and faith. These are of the internal man. The third is reason, and the fourth is memory-knowledge (scientia), which are of the external man. All are from wisdom, and this is from love and faith in the Lord (verses 10-14).

AC 79. The celestial man is such a garden. But as the garden is the Lord‘s, it is permitted this man to enjoy all these things, and yet not to possess them as his own (verse 15).

AC 80. He is also permitted to acquire a knowledge of what is good and true by means of every perception from the Lord, but he must not do so from himself and the world, nor search into the mysteries of faith by means of the things of sense and of memory-knowledge (sensualia et scientifica); which would cause the death of his celestial nature (verses 16, 17).

AC 131. The posterity of the Most Ancient Church, which inclined to their Own, is here treated of.

AC 132. Since man is such as not to be content to be led by the Lord, but desires to be led also by himself and the world, or by his Own, therefore the Own which was granted him is here treated of (verse 18).

AC 133. And first it is given him to know the affections of good and the knowledges of truth with which he is endowed by the Lord; but still he inclines to his Own (verses 19, 20).

AC 134. Wherefore he is let into a state of his Own, and an Own is given him, which is described by the rib built into a woman (verses 21 to 23).

AC 135. Celestial and spiritual life are adjoined to the man’s Own, so that they appear as a one (verse 24).

AC 136. And innocence from the Lord is insinuated into this Own, so that it still might not be unacceptable (verse 25).