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Genezo 2

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1 Kaj estis finitaj la cxielo kaj la tero kaj cxiuj iliaj apartenajxoj.

2 Kaj Dio finis en la sepa tago Sian laboron, kiun Li faris, kaj Li ripozis en la sepa tago de la tuta laboro, kiun Li faris.

3 Kaj Dio benis la sepan tagon kaj sanktigis gxin, cxar en gxi Li ripozis de Sia tuta laboro, kiun Li faris kreante.

4 Tia estas la naskigxo de la cxielo kaj la tero, kiam ili estis kreitaj, kiam Dio la Eternulo faris la teron kaj la cxielon.

5 Kaj nenia kampa arbetajxo ankoraux estis sur la tero, kaj nenia kampa herbo ankoraux kreskis, cxar Dio la Eternulo ne pluvigis sur la teron, kaj ne ekzistis homo, por prilabori la teron.

6 Sed nebulo levigxadis de la tero kaj donadis malsekecon al la tuta suprajxo de la tero.

7 Kaj Dio la Eternulo kreis la homon el polvo de la tero, kaj Li enblovis en lian nazon spiron de vivo, kaj la homo farigxis viva animo.

8 Kaj Dio la Eternulo plantis gxardenon en Eden en la Oriento, kaj Li metis tien la homon, kiun Li kreis.

9 Kaj Dio la Eternulo elkreskigis el la tero cxiun arbon cxarman por la vido kaj bonan por la mangxo, kaj la arbon de vivo en la mezo de la gxardeno, kaj la arbon de sciado pri bono kaj malbono.

10 Kaj rivero eliras el Eden, por akvoprovizi la gxardenon, kaj de tie gxi dividigxas kaj farigxas kvar cxefpartoj.

11 La nomo de unu estas Pisxon; gxi estas tiu, kiu cxirkauxas la tutan landon HXavila, kie estas la oro.

12 Kaj la oro de tiu lando estas bona; tie trovigxas bedelio kaj la sxtono onikso.

13 Kaj la nomo de la dua rivero estas Gihxon; gxi estas tiu, kiu cxirkauxas la tutan landon Etiopujo.

14 Kaj la nomo de la tria rivero estas HXidekel; gxi estas tiu, kiu fluas antaux Asirio. Kaj la kvara rivero estas Euxfrato.

15 Kaj Dio la Eternulo prenis la homon kaj enlogxigis lin en la gxardeno Edena, por ke li prilaboradu gxin kaj gardu gxin.

16 Kaj Dio la Eternulo ordonis al la homo, dirante: De cxiu arbo de la gxardeno vi mangxu;

17 sed de la arbo de sciado pri bono kaj malbono vi ne mangxu, cxar en la tago, en kiu vi mangxos de gxi, vi mortos.

18 Kaj Dio la Eternulo diris: Ne estas bone, ke la homo estu sola; Mi kreos al li helpanton similan al li.

19 Kaj Dio la Eternulo kreis el la tero cxiujn bestojn de la kampo kaj cxiujn birdojn de la cxielo, kaj venigis ilin al la homo, por vidi, kiel li nomos ilin; kaj kiel la homo nomis cxiun vivan estajxon, tiel restis gxia nomo.

20 Kaj la homo donis nomojn al cxiuj brutoj kaj al la birdoj de la cxielo kaj al cxiuj bestoj de la kampo; sed por la homo ne trovigxis helpanto simila al li.

21 Kaj Dio la Eternulo faligis profundan dormon sur la homon, kaj cxi tiu endormigxis; kaj Li prenis unu el liaj ripoj kaj fermis la lokon per karno.

22 Kaj Dio la Eternulo konstruis el la ripo, kiun Li prenis de la homo, virinon, kaj Li venigis sxin al la homo.

23 Kaj la homo diris: Jen nun sxi estas osto el miaj ostoj kaj karno el mia karno; sxi estu nomata Virino, cxar el Viro sxi estas prenita.

24 Tial viro forlasos sian patron kaj sian patrinon, kaj aligxos al sia edzino, kaj ili estos unu karno.

25 Kaj ili ambaux estis nudaj, la homo kaj lia edzino, kaj ili ne hontis.

   

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Arcana Coelestia # 8935

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8935. 'An altar of soil you shall make for Me' means something which in a general way represents worship that springs from good. This is clear from the meaning of 'an altar' as the chief representative of the Lord and consequently of the worship of Him, dealt with in 921, 2777, 2811, 4489, 4541; and from the meaning of 'soil' or 'the ground' as good. The reason why 'the ground' stands for good is that a Church which abides in good is meant by 'the ground', 566. This is why Adam was said to be formed from the ground, at Genesis 2:7; 3:19; for one who belonged to the celestial Church, that is, the Church itself abiding in good, was meant by him, 478, 479. Since there are two entities that inspire worship of the Lord - goodness and truth - worship springing from good was represented by an altar of soil, while worship springing from truth was represented by an altar of stones. Both kinds of altars are the subject here; and those two entities that inspire worship are called faith and charity. Worship springing from truth has connection with faith, and worship springing from good has connection with charity.

[2] As regards worship inspired by faith and worship inspired by charity, or that which springs from truth and that which springs from good, the situation is that before a person has been regenerated his worship consists of truth, but after he has been regenerated it consists of good. Before a person has been regenerated he is led by means of truth to good, that is, by means of faith to charity; but when he has been regenerated he abides in good and consequently in truth, that is, in charity and consequently in faith, 8516, 8539, 8643, 8648, 8658. These two kinds of worship are what the altars of soil and of stone represent. The reason why the altar is the chief representative of worship of the Lord is that burnt offerings and sacrifices were offered on it; and it was in these that the worship of God by the Hebrew nation, and subsequently by the Israelite and Jewish nation, chiefly consisted, 923, 1343, 2180, 2805, 2807, 2830, 3519, 6405.

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

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Arcana Coelestia # 5688

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5688. 'Is this your youngest brother, whom you said [something about] to me?' means born after all of them, as they well knew. This is clear from the meaning of 'youngest brother' as the one born after all of them, dealt with in what follows; and from the meaning of 'whom you said to me' as that which was perceived by them. For 'saying' means that which has been perceived, see immediately above in 5687, and so means what is well known. The reason Benjamin is called here, as he in fact was, their 'youngest brother' - that is, the one born after all of them, or the youngest by birth - is that in the spiritual sense the intermediary, which 'Benjamin' represents, is likewise the one that comes last. The intermediary in a person is born last of all; for when a person is undergoing spiritual birth - that is, when he is being born again - his rational, which is his inner man, is regenerated first by the Lord, then the natural after that, the rational being the means by which the Lord regenerates the natural, 3286, 3288, 3321, 3493, 4612. Now since the intermediary must be derived from both these - both from the spiritual rational or rational that has been made new, and from the natural - and since the intermediary cannot be derived from the natural unless this too has been made new, the intermediary is inevitably born at a later stage, and then only insofar as the natural is regenerated.

[2] Everything recorded in the Word regarding the sons of Jacob happened for a providential reason, which was that the Word might be written dealing with them and their descendants. This Word was to contain heavenly realities, and in the highest sense Divine ones, which those sons in actual fact represented. This was no less so in the case of Benjamin who, being the one born last of all, represented the intermediary between the internal and the external, that is, between the celestial of the spiritual which was the Lord's when He was in the world and the natural which was also the Lord's and which He was to make Divine.

[3] Everything recorded about Joseph and his brothers represents in the highest sense the glorification of the Lord's Human, that is, the way in which the Lord made the Human within Himself Divine. The reason this is what is represented in the inmost sense is so that in its inmost sense the Word may be completely holy. A further reason is that every detail recorded may contain within itself what can pass into angelic wisdom; for it is well known that angelic wisdom so surpasses man's wisdom that man can hardly begin to comprehend any of it. The actual happiness of the angels resides in the fact that every detail has to do with the Lord; for they abide in Him. Furthermore the glorification of the Lord's Human is the pattern for a person's regeneration, which is why a person's regeneration is also presented in the internal sense at the same time as the subject of the Lord's glorification is dealt with. A person's regeneration and the countless arcana associated with it also passes into angelic wisdom and brings the angels happiness insofar as they apply those arcana to useful services, which look to a person's reformation.

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