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Genezo 7

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1 Kaj la Eternulo diris al Noa: Eniru vi kaj via tuta familio en la arkeon, cxar vin Mi vidis, ke vi estas virtulo antaux Mi en cxi tiu generacio.

2 El cxiuj brutoj puraj prenu al vi po sep paroj, virbestojn kaj iliajn inojn; kaj el la brutoj, kiuj ne estas puraj, po du, virbeston kaj gxian inon.

3 Ankaux el la birdoj de la cxielo po sep paroj, virbestojn kaj virinbestojn, por ke semo restu sur la tuta tero.

4 CXar post sep tagoj Mi pluvigos sur la teron dum kvardek tagoj kaj kvardek noktoj, kaj Mi ekstermos de sur la tero cxiujn ekzistajxojn, kiujn Mi kreis.

5 Kaj Noa faris cxion, kion la Eternulo al li ordonis.

6 Kaj Noa havis la agxon de sescent jaroj, kiam la akva diluvo venis sur la teron.

7 Kaj eniris Noa kaj liaj filoj kaj lia edzino kaj la edzinoj de liaj filoj kune kun li en la arkeon, pro la akvo de la diluvo.

8 El la brutoj puraj, kaj el la brutoj, kiuj ne estas puraj, kaj el la birdoj, kaj el cxiuj rampajxoj sur la tero,

9 po unu paro venis al Noa en la arkeon, virbesto kaj ino, kiel Dio ordonis al Noa.

10 Kaj kiam pasis la sep tagoj, la diluva akvo venis sur la teron.

11 En la sescenta jaro de la vivo de Noa, en la dua monato, en la dek-sepa tago de la monato, en tiu tago disfendigxis cxiuj fontoj de la granda abismo kaj la aperturoj de la cxielo malfermigxis.

12 Kaj estis pluvo sur la tero dum kvardek tagoj kaj kvardek noktoj.

13 GXuste en tiu tago eniris en la arkeon Noa, kaj SXem kaj HXam kaj Jafet, la filoj de Noa, kaj la edzino de Noa, kaj la tri edzinoj de liaj filoj kune kun ili;

14 ili, kaj cxiuj bestoj laux siaj specoj, kaj cxiuj brutoj laux siaj specoj, kaj cxiuj rampajxoj, kiuj rampas sur la tero, laux siaj specoj, kaj cxiuj flugajxoj laux siaj specoj, cxiuj birdoj, cxiuj flugilhavantoj.

15 Kaj eniris al Noa en la arkeon po du el cxiu karno, kiu havas en si spiriton de vivo.

16 Kaj la venintoj, virbesto kaj ino el cxiu karno, eniris, kiel ordonis al ili Dio; kaj la Eternulo fermis post ili.

17 Kaj estis diluvo dum kvardek tagoj sur la tero; kaj multigxis la akvo kaj levis la arkeon, kaj gxi estis alte super la tero.

18 Kaj la akvo fortigxis sur la tero, kaj la arkeo nagxis sur la suprajxo de la akvo.

19 Kaj la akvo treege fortigxis kaj tre multigxis sur la tero; kaj kovrigxis cxiuj altaj montoj, kiuj estas sub la cxielo.

20 Dek kvin ulnojn pli alte levigxis la akvo kaj kovris la montojn.

21 Kaj pereis cxiu karno, kiu movigxas sur la tero, la birdoj kaj la brutoj kaj la bestoj, kaj cxiuj rampajxoj, kiuj rampas sur la tero, kaj cxiuj homoj.

22 CXio, kio havis en si spiriton de vivo, el cxio, kio estis sur la seka tero, mortis.

23 Kaj ekstermigxis cxiuj ekzistajxoj, kiuj estis sur la tero, de homo gxis brutoj kaj rampajxoj kaj birdoj de la cxielo; ili ekstermigxis de sur la tero; kaj restis nur Noa kaj kio estis kun li en la arkeo.

24 Kaj la akvo okupis la teron dum cent kvindek tagoj.

   

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Arcana Coelestia # 892

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892. Once someone has been regenerated he enters for the first time into a state of freedom. Previously he has been in a state of slavery. It is slavery when evil desires and falsities predominate, freedom when affections for good and truth do so. As long as he is in a state of slavery, a person never perceives what his situation is. Only when he enters a state of freedom does he start to do so. When he is in a state of slavery, that is, when evil desires and falsities predominate, the person who has become subject to them imagines that he is in a state of freedom. That however is sheer falsity, for he is at that time being carried away by the delight that accompanies desires and resulting pleasures, that is, by the delight accompanying the loves that are his own. And because he is being carried away by such delight it seems to him as though he were a free man. While anyone is being led on by any kind of love, and following wherever it leads, he imagines that he is free. It is however the devilish spirits, in whose company and so to speak fast moving stream he is caught, who carry him away. This person imagines that this is absolute freedom, indeed he goes so far as to believe that if he were robbed of this state he would be entering upon a very miserable existence, in fact into no existence at all. This he believes not only because he is unaware of the existence of any other kind of life but also because he has gained the impression that nobody can enter heaven without suffering hardships, poverty, and deprivation of pleasures. That this is false however I have been given to know from considerable experience. That experience will in the Lord's Divine mercy be described later on.

[2] No one ever enters into a state of freedom until he has been regenerated and is being led by the Lord by means of the love of good and truth. When he has entered that state he is enabled to know and perceive for the first time what freedom really is, because he can at that point know and perceive what life is, what the true delight in life is, and what happiness is. Prior to this he does not even know what good is, and sometimes that which is supremely good he calls supremely evil. When persons who are in a state of freedom from the Lord see the life that goes with evil desires and falsities, and even more when they experience it, they are as appalled by it as people who see hell opened before their eyes. But because the majority of people have no knowledge at all of what a life of freedom is, let a brief mention of it be made here: A life of freedom, or freedom itself, means being led exclusively by the Lord. Quite a number of obstacles stand in the way of a person's being able to believe that that kind of life is a life of freedom. One obstacle is that people undergo temptations, which take place for the purpose of freeing them from the dominion of devilish spirits. Another is that they know of no other delight and good apart from those belonging to the desires that result from self-love and love of the world. A further obstacle is that they have formed a false impression of all the things that belong to heavenly life. Consequently they are less able to learn from descriptions than from actual experiences, which in the Lord's Divine mercy will be introduced later on.

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

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Arcana Coelestia # 3921

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3921. 'Rachel said, God has judged me, and also has heard my voice' in the highest sense means righteousness and mercy, in the internal sense the holiness of faith, in the external sense the good of life. This is clear from the meaning of 'God's judging me', and from the meaning of 'hearing my voice'. 'God's judging me' means the Lord's righteousness, as may be seen without explanation, while 'hearing my voice' means mercy, as may likewise be seen; for the Lord judges everyone from righteousness, and hears everyone from mercy. He judges from righteousness in that He does so from Divine Truth, and hears from mercy in that He does so from Divine Good. He judges from righteousness those who do not receive Divine Good, and hears from mercy those who do. Yet when He judges from righteousness He does so at the same time from mercy since all Divine righteousness includes mercy within itself, even as Divine Truth includes Divine Good within it. But as these arcana are too deep for brief comment, they will in the Lord's Divine mercy be explained more fully elsewhere.

[2] The reason why 'God has judged me, and also has heard my voice' in the internal sense means the holiness of faith is that faith, which is associated with truth, corresponds to Divine righteousness, and holiness, which is goodness, corresponds to the Lord's Divine mercy; and in addition to this, judging or judgement is associated with the truth of faith, 2235. And since it is God who is said to have judged, that which is good or holy is meant. From this it is evident that the holiness of faith, at the same time as righteousness and mercy, is meant by these two expressions - 'God has judged me' and 'has heard my voice'. And because the two together mean a single entity they are joined by the words 'and also'. The reason the good of life is meant in the external sense is also rooted in correspondence, for the good of life corresponds to the holiness of faith. Without the internal sense no one can know what 'God has judged me, and also has heard me' means, and this is evident from the consideration that in the sense of the letter the two phrases do not fit together very easily to present one complete and intelligible idea.

[3] The reason why in this verse and in those that follow as far as 'Joseph' the name God is used and why in the verses immediately before these Jehovah is used is that in this and the following verses the regeneration of the spiritual man is the subject, whereas in those before them the regeneration of the celestial man was the subject. For God is used when the good of faith which is an attribute of the spiritual man is the subject, but Jehovah when the good of love which is an attribute of the celestial man is the subject, see 2586, 2769, 2807, 2822. For Judah, down to whom the births of sons went in the previous chapter, represented the celestial man, see 3881, whereas Joseph, down to whom those births go in the present chapter, represents the spiritual man, dealt with below in verses 23-24. The name Jehovah is used down to Judah, see Genesis 29:32-33, 35, but God down to Joseph, see verses 6, 8, 17-18, 20, 22-23 of the present chapter, after which Jehovah occurs again because the subject moves on from the spiritual man to the celestial. This is the arcanum which lies concealed in these words and which no one can know except from the internal sense, and also unless he knows what the celestial man is and what the spiritual.

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