創世記 3

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1 始祖被引誘而違命在耶和華所造野地所有的活物中,是最狡猾的。女人:“真的說過,你們不可園中任何上的果子嗎?”

2 女人:“園中上的果子,我們都可以

3 只有園中那棵上的果子,曾經說過:‘你們不可,也不可摸,免得你們。’”

4 女人:“你們決不會

5 因為知道你們那果子的時候,你們的眼睛開了;你們會像一樣,能知道善惡。”

6 於是,女人見那棵的果子作食物,又悅人的眼目,而且討人喜愛,能使人有智慧,就摘下果子來吃了;又了和她在一起的丈夫,他也吃了

7 人的眼睛開了,才知道自己是赤身露體的。於是把無花果樹子編縫起來,為自己做裙子。

8 起涼的時候,那人和他的妻子耶和華在園中行走的聲音,就藏在園子的林中,躲避耶和華的面。

9 耶和華呼喚那人,對他:“你在哪裡?”

10 他回答:“我在園中見你的聲音,就害怕;因為我赤身露體,就藏了起來。”

11 耶和華神:“誰告訴你,你是赤身露體呢?難道你吃了我吩咐你不可的那上的果子嗎?”

12 那人:“你所賜我、和我在一起的那女人,她把上的果子我,我就吃了。”

13 耶和華女人:“你作了甚麼事呢?”女人:“那欺哄我,我就吃了。”

14 懲罰與應許耶和華:“因為你作了這事,就必在所有的牲畜和田野的活物中受咒詛;你要用肚子行走,一生都泥土。

15 我要使你女人彼此為仇,你的後裔女人的後裔,也彼此為仇,女人的後裔要傷你的,你要傷他的腳跟。”

16 耶和華神對女人:“我要大大增加你懷胎的痛苦,你必在痛苦中生產兒女;你要戀慕你的丈夫,他卻要管轄你。”

17 耶和華神又對亞當:“因為你從了你妻子的話,吃了我吩咐你不可的那上的果子;地就必因你的緣故受咒詛;你必終生勞苦,才能從地裡得的。

18 地要給你長出荊棘和蒺藜來;你也要田間的蔬菜;

19 你必汗流滿面,才有飯,直到你歸回地土,因為你是從地土取出來的;你既然是塵土,就要歸回塵土。”

20 被逐出伊甸園亞當給他的妻子起名夏娃,因為她是眾生之母。

21 耶和華為亞當和他的妻子做了衣,給他們穿上。

22 耶和華:“那人和我們中間的個相似,能知善惡;現在恐怕他伸出來,摘取生命上的果子,就永遠活著。”

23 耶和華就把他趕出伊甸園,去耕種他自己也是從那裡出來的地土。

24 於是把亞當驅逐出去,又派基路伯伊甸園的東邊,拿著旋發火燄的,把守到生命去的

  

Exploring the Meaning of 創世記 3      

Napsal(a) Emanuel Swedenborg

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

AC 190. The third state of the Most Ancient Church is treated of, which so desired its Own as to love it.

AC 191. Because from the love of self, that is, their own love, they began to believe nothing that they did not apprehend by the senses, the sensuous part is represented by the "serpent;" the love of self, or their own love, by the "woman;" and the rational by the "man."

AC 192. Hence the "serpent," or sensuous part, persuaded the woman to inquire into matters pertaining to faith in the Lord in order to see whether they are really so, which is signified by "eating of the tree of knowledge;" and that the rational of man consented, is signified by "the man that he did eat" (verses 1-6).

AC 193. But they perceived that they were in evil; from which remnant of perception, signified by their "eyes being opened," and by their "hearing the voice of Jehovah" (verses 7, 8), and from the fig-leaves of which they made themselves girdles (verse 7), and from their shame or hiding in the midst of the tree of the garden (verses 8, 9), as well as from their acknowledgment and confession (verses 10-13), it is evident that natural goodness still remained in them.

AC 234. The subsequent state of the church down to the flood is here described; and as at that time the church utterly destroyed itself, it is foretold that the Lord would come into the world and save the human race.

AC 235. Being unwilling to believe anything that could not be apprehended by the senses, the sensuous part which is the "serpent," cursed itself, and became infernal (verse 14).

AC 236. Therefore to prevent all mankind from rushing into hell, the Lord promised that He would come into the world (verse 15).

AC 237. The church is further described by the "woman," which so loved self or the Own as to be no longer capable of apprehending truth, although a rational was given them that should "rule" (verse 16).

AC 238. The quality of the rational is then described, in that it consented, and thus cursed itself, and became infernal, so that reason no longer remained, but ratiocination (verse 17).

AC 239. The curse and vastation are described, and also their ferine nature (verse 18).

AC 240. Next, their aversion to everything of faith and love; and that thus from being man they became not men (verse 19).

AC 280. The Most Ancient Church, and those who fell away, are here summarily treated of; thus also its posterity down to the flood, when it expired.

AC 281. Of the Most Ancient Church which was celestial, and from the life of faith in the Lord, called "Eve," and the "mother of all living" (verse 20).

AC 282. Of its first posterity, in which there was celestial spiritual good; and of its second and third, in which there was natural good, signified by the "coat of skin which Jehovah God made for the man and his wife" (verse 21).

AC 283. Of the fourth posterity, in which natural good began to be dissipated, and which, had they been created anew or instructed in the celestial things of faith, would have perished, which is meant by, "Lest he put forth his hand, and take also of the tree of lives, and eat, and live to eternity" (verse 22).

AC 284. Of the fifth posterity, which was deprived of all good and truth, and was reduced to the state in which they had been previous to regeneration, which is meant by his being "sent forth out of the garden of Eden to till the ground from which he was taken" (verse 23).

AC 285. Of the sixth and seventh posterities, in that they were deprived of all memory-knowledge (scientia) of what is good and true, and were left to their own filthy loves and persuasions; this being provided lest they should profane the holy things of faith,-which is signified by his being "driven out, and cherubim being made to dwell at the garden, with the flame of a sword, to keep the way of the tree of lives" (verse 24).

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