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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.

   

Ze Swedenborgových děl

 

Divine Wisdom # 5

  
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5. [85.] V. WITH MAN THE WILL BECOMES AFTER BIRTH THE RECEPTACLE FOR LOVE, AND THE UNDERSTANDING BECOMES THE RECEPTACLE FOR WISDOM 1

It is known that there are two faculties of life with man, Will and Understanding; for a man can will and he can understand, and what is more, he can understand what he does not will, which shows that Will and Understanding are two distinct things with man, the Will being the receptacle for love, and the Understanding being the receptacle for wisdom. From this it is clear that love is of the Will, for what a man loves, this he also wills; also that wisdom is of the Understanding, for what a man discerns or has a knowledge of, this he sees with his Understanding: the Understanding's seeing is thought. Man does not possess those two faculties as long as he is in the womb; it was shown above that the foetus, while being formed, has absolutely nothing either of Will or of Understanding. It follows from this that it is the Lord Who has prepared the two receptacles, one to be the Will of the future man, the other to be his Understanding, the receptacle called Will for receiving love, and the receptacle called Understanding for receiving wisdom, and that He prepared them by means of His own Love and Wisdom; those two receptacles, however, did not pass over into the man until he was fully formed for birth. The Lord, moreover, provided means for love and wisdom from Himself to be received in them more and more fully as the man advances to maturity and into old age.

[2] [86.] The reason Will and Understanding are called receptacles is that the Will is not some abstract spiritual thing, but a "subject," substanced and formed for the reception of love from the Lord: nor is the Understanding some abstract spiritual thing, but a "subject," substanced and formed for the reception of wisdom from the Lord; they have in truth a concrete existence: although hidden from sight, they nevertheless exist inwardly in the substances that constitute the cerebral cortex, also here and there in its medullary substance, particularly in the corpora striate; they are also inwardly in the medullary substance of the cerebellum, and in the spinal marrow, of which they form the nucleus. Accordingly, there are not just two receptacles but an innumerable number, each one of them being, as said above, of two parts, and also in three degrees. [3] That these are the receptacles, and that they are in those places, is very evident from their being the beginnings and heads of all the nerve-fibres, out of which the whole body is woven, and also from the fact that all the organs of sense and of motion are formed from nerve-fibres that run out from those receptacles, for the nerve-fibres begin in them and end in them. It is solely because the sensory and motor organs issue forth from these dwelling-places of the Will and Understanding, and are in continuous connection with them, that the sensory organs sensate and the motor organs move. In infants those receptacles are small and delicate: later on, they gather fullness and become complete in proportion to the knowledges acquired and to the affection for them; they are perfected in proportion to the intelligence and love of uses; they become flexible with innocence and with love to the Lord, whereas with the opposites of these they become solidified and hardened; changes of their state are affections; variations of their form are thoughts; the coming into existence and permanence of these changes and variations is memory; and the reproduction of them is recollection. The two, taken together, are the human mind.

Poznámky pod čarou:

1. A marginal note in the MS. reads, "Or perhaps this way: With man the receptacle for love becomes after birth the Will, and the receptacle for wisdom becomes the Understanding." This form was actually used in the heading to the deleted first script of V in the MS. It is used also in No. 82, and again in No. 93.

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

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What the Bible says about... Marriage and Spirituality

Napsal(a) New Christian Bible Study Staff, John Odhner

A bride, dressed for her wedding, looks out a window.

People who are truly in love know that marriage is one of the greatest blessings the Lord has given people. But there's a lot of confusion and doubt about marriage these days. Let's take a look at what the Bible says about it, beginning at the very beginning. The very fact that the Lord has created us male and female (Genesis 1:27) seems to indicate that marriage is the intended condition for people.

In the Adam and Eve story, the Lord says, "It is not good that the man should be alone." (Genesis 2:18). Therefore, He creates Eve. It's a very ancient story that depicts marriage as one of God's blessings for humanity, part of his plan for people.

God's blessing on the first marriage makes this even more clear: "And God blessed them and said to them, 'Be fruitful and multiply.'" (Genesis 1:28)

Not only does marriage have the Lord's blessing - it is also phrased as a commandment in this passage from the prophet Jeremiah: "Thus says the Lord of Hosts, the God of Israel.... Take wives and beget sons and daughters, and take wives for your sons and give your daughters to husbands, so that they may bear sons and daughters--that you may be increased there, and not diminished.'" (Jeremiah 29:6)

King Solomon said, "He who finds a wife finds a good thing, and obtains favor from the Lord." (Proverbs 18:22)

In the Gospel of Matthew, Jesus has a telling response to the Pharisees who are quizzing him about divorce:

Jesus answered, "Have you not read that from the beginning the Creator 'made them male and female', and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate'." (Matthew 19:4-6)

In the text of the Bible, there are also frequent references to a marriage between the Lord and His Church, where the church is made up of the people who love the Lord and follow his commandments. This is a different sort of marriage than the one between husband and wife, but some of the same ideals of love and reciprocity and conjunction are presented.

"As the bridegroom rejoices over the bride, so shall your God rejoice over you." (Isaiah 62:5)

"Your Maker is your husband: The Lord of Hosts is His name." (Isaiah 54:5)

"'Turn, O backsliding children,' says the Lord, 'for I am married to you.'" (Jeremiah 3:14)

"Let us be glad and rejoice, and give glory to Him, for the marriage of the Lamb has come, and His wife has made herself ready." (Revelation 19:7).

See also Jeremiah 31:32; Isaiah 49:18, 61:10; Jeremiah 2:32; Hosea 2:2; Ezekiel 16; Matthew 22:2-9; 25:1-10; Luke 5:34; Revelation 21:2, 9; 22:17, etc.

From all this, it seems pretty clear that there's strong support in the Bible for marriage.

That said, there are also some passages that have led people in other directions. In some of Paul's letters, there are some things which can be taken to mean that marriage is less chaste than celibacy. In answering a question from the Saduccees, Jesus says that in heaven, they neither marry nor are given in marriage. What did he mean by that? We will dig into these issues in separate topics, or in an extension to this one... but, overall, the Bible's pretty clear that marriage is part of the Lord's design for us, and that our physical, earthly marriages represent a spiritual marriage, too.