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1 Ja niin taivas ja maa päätettiin, ja kaikki heidän joukkonsa.

2 Ja Jumala oli päättänyt seitsemänteen päivään (asti) työnsä, kuin hän tehnyt oli, ja lepäsi seitsemäntenä päivänä kaikista teoistansa, kuin hän tehnyt oli.

3 Ja Jumala siunasi seitsemännen päivän ja pyhitti sen; että hän lepäsi hänessä kaikista teoistansa, jotka Jumala loi ja (täydellisesti) teki.

4 Ja näin on taivas ja maa tullut, koska he luotiin, sillä ajalla jolla Herra Jumala teki maan ja taivaan.

5 Ja kaikkinaiset pensaat kedolla, jotka ei ennen olleet maan päällä, ja kaikkinaiset ruohot kedolla, jotka ei ennen kasvaneet. Sillä ei Herra Jumala antanut vielä sataa maan päälle, eikä ollut ihmistä, joka maata viljeli;

6 Vaan sumu nousi maasta, ja kasti kaiken maan.

7 Ja Herra Jumala teki ihmisen, tomun maasta, ja puhalsi hänen sieraimiinsa elävän hengen: ja tuli ihminen niin eläväksi sieluksi.

8 Ja Herra Jumala istutti Paradisin Edenissä itään päin, ja pani siihen ihmisen, jonka hän tehnyt oli.

9 Ja Herra Jumala kasvatti maasta kaikkinaiset puut, ihanaiset nähdä ja hyvät syödä, ja elämän puun keskelle Paradisia, niin myös hyvän ja pahan tiedon puun.

10 Ja Edenistä kävi virta kastamaan Paradisia, ja jakoi sieltä itsensä neljäksi päävirraksi.

11 Ensimäinen kutsutaan Pison: se juoksee koko Hevilan maan ympärinsä, ja siellä on kultaa.

12 Ja sen maan kulta on kallis, ja siellä myös löytään Bedellion, ja kallis kivi Oniks.

13 Toinen virta kutsutaan Gihon: se juoksee koko Etiopian ympärinsä.

14 Kolmas virta kutsutaan Hiddekel, ja juoksee Assyrian editse. Ja neljäs virta on Phrat.

15 Ja Herra Jumala otti ihmisen, ja pani Edenissä Paradisiin, viljelemään ja varjelemaan sitä.

16 Ja Herra Jumala käski ihmistä, ja sanoi: syö vapaasti kaikkinaisista puista Paradisissa;

17 Mutta hyvän ja pahan tiedon puusta älä syö: sillä jona päivänä sinä siitä syöt, pitää sinun kuolemalla kuoleman.

18 Ja Herra Jumala sanoi: ei ole hyvä ihmisen yksinänsä olla, minä teen hänelle avun, joka hänen tykönänsä oleman pitää.

19 Koska Herra Jumala oli tehnyt maasta kaikkinaiset eläimet kedolle, ja kaikkinaiset taivaan linnut, toi hän ne Adamin eteen, että hän näkis, kuinka hän ne nimittäis: sillä niinkuin Adam kaikkinaiset eläimet nimitti, niin ne kutsutaan.

20 Ja Adam antoi kullekin karjalle, ja taivaan linnuille, ja eläimille maan päällä heidän nimensä. Mutta Adamille ei löytty apua, joka hänen tykönänsä olisi.

21 Ja Herra jumala pani raskaan unen Adamiin, ja kuin hän nukkui, otti hän yhden hänen kylkiluistansa, ja täytti sen paikan lihalla.

22 Ja Herra Jumala rakensi vaimon siitä kylkiluusta, jonka hän Adamista otti, ja toi sen hänen eteensä.

23 Niin sanoi Adam: tämä on nyt luu minun luistani, ja liha minun lihastani: se pitää kutsuttaman miehiseksi, sillä hän on otettu miehestä.

24 Sentähden pitää miehen luopuman isästänsä ja äidistänsä, ja vaimoonsa sidottu oleman, ja tulevat yhdeksi lihaksi.

25 Ja he olivat molemmat alasti, Adam ja hänen emäntänsä, ja ei hävenneet.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Arcana Coelestia # 9509

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9509. 'And you shall make two cherubs' means that there is no admission or access to the Lord except through the good of love. This is clear from the meaning of 'cherubs' as watchfulness and providence, guarding against access to the Lord except through the good of love. Since this was meant by the cherubs, they were placed over the mercy-seat that was over the ark; and they were for the same reason made from solid gold. For 'the ark' means heaven where the Lord is, 9485, and 'gold' means the good of love, 9490. The reason why there is no access to the Lord except through the good of love is that love is spiritual togetherness, and all good belongs to love. Those therefore who are governed by the good of love to the Lord are brought to Him in heaven, because they have been joined together with Him. So too are those who are governed by the good of love towards the neighbour; for the neighbour is the good of a fellow-citizen, the good of one's country, the good of the Church, the good of the whole of the Lord's kingdom, and in the highest sense the Lord Himself since He is the source of that good present with a person.

[2] There are two states that a person passes through while being regenerated, one of which follows the other. The first is a state during which he is led by means of the truths of faith to the good of love; the other is one in which he is governed by the good of love, and when governed by it he is in heaven with the Lord. From this it is evident that this good is heaven itself present with the person, that good being the Lord present with him because its source is the Lord. Regarding these two states that a person who is being regenerated passes through, one of which follows the other, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and the fact that a person comes into heaven when governed by good, that is, when led by the Lord by means of good, 8516, 8539, 8722, 8772, 9139.

[3] It is clear from places in the Word where 'cherubs' are mentioned that they mean watchfulness and providence, guarding against access to the Lord or to heaven except through the good of love, that is, except by those governed by the good of love, and also guarding against any harm being done to the good from the Lord which is present in heaven and with a person, as for instance in Genesis,

And He expelled the man, and away from the east towards the garden of Eden He caused the cherubs to dwell, and the flame of a sword turning itself this way and that to guard the way to the tree of life. Genesis 3:24.

Here it is self-evident that things which serve as guards are meant by 'the cherubs', since it says 'to guard the way to the tree of life'. 'The tree of life' is the good of love, which comes from the Lord and for that reason is the Lord; and it is guarded by the prevention of any access except through the good of love.

[4] It is thought that the Lord is accessible through the truths of faith. But there can be no access to Him, nor even to heaven, through those truths if they have been separated from the good of love. As soon as separated truths wish to enter, heaven, which is the way to the Lord, is closed. And since truth cannot enter by itself unless it has good within it, and by virtue of this has come to consist of good, neither can understanding do so, still less factual knowledge, if separated from good desired by the will.

[5] Because watchfulness and providence guarding against access to the Lord, or for that reason to heaven, except through the good of love is meant by 'the cherubs', the Word says that Jehovah is seated on the cherubs, also rides and dwells upon the cherubs, as in David,

Turn Your ears, O Shepherd of Israel; You who are seated upon the cherubs, shine forth. Psalms 80:1.

In the same author,

Jehovah will reign, the peoples will be shaken. He is seated on the cherubs. Psalms 99:1.

In the same author,

Jehovah rode on a cherub, and flew. Psalms 18:10.

And in Isaiah,

Jehovah Zebaoth is dwelling on the cherubs. Isaiah 37:16.

For the same reasons there were cherubs upon the curtains of the dwelling-place, and upon the veil, Exodus 26:1, 31; 36:35; they were also upon the walls of the temple round about and upon the doors there, 1 Kings 6:23-29, 31-35, and similarly in the new temple, as described in Ezekiel 41:18-20. The presence of the cherubs on the curtains of the dwelling-place, on the veil, on the walls of the temple, and on the doors there, was a sign of the Lord's watchfulness, guarding against access to Divine Holiness except through the good of love; and the presence of the cherubs over the ark was a sign that no one should gain access to the Lord Himself except through that good. This also explains why the cherubs were made from solid gold, and in the Jerusalem temple from olive wood; for 'gold' and 'olive oil' mean the good of love.

[6] That watchfulness and providence of the Lord is described in Ezekiel by 'the four living creatures', each of which had four faces, under the throne where the Lord was, Ezekiel 1:1-end; 10:1-end, and also in John by 'four living creatures' around the throne where the Lord was, 10:Revelation 4:6-10; 5:6, 8-9, 14. By 'the four living creatures' is meant the good, varying in appearance, which emanates from the Lord, and which watches and guards against the letting in of anything other than the good of love to the Lord and the good of love towards the neighbour. By 'the throne' on which the Lord was seated heaven is meant, 5313.

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