És elvégezteték az égég és a földföld, és azoknak minden serege.
Mikor pedig elvégezé IstenIsten hetednapon az õ munkáját, a melyet alkotott vala, megszûnék a hetedikhetedik napon minden munkájától, a melyet alkotott vala.
És megáldámegáldáIstenIsten a hetedik napot, és megszentelé azt; mivelhogy azon szûnt vala meg minden munkájától, melyet teremtve szerzett vala IstenIsten.
Ez az égnek és a földnek eredete, a mikor teremtettek. Mikor az ÚrÚrIstenIsten a földet és az eget teremté,
Még semmiféle mezei növénynövény sem vala a földön, s még semmiféle mezei fû sem hajtott ki, mert az ÚrÚrIstenIsten [még] nem bocsátott vala esõt a földre; és ember sem vala, ki a földet mívelje;
Azonban pára szállott vala fel a földrõl, és megnedvesíté a földföld egész színét.
És formálta vala az ÚrÚrIstenIsten az embert a földnek porából, és lehellett vala az õ orrába életnek lehelletét. Így lõn az ember élõ lélekké.
És ültete az ÚrÚrIstenIsten egy kertet Édenben, napkelet felõl, és abba helyezteté az embert, a kit formált vala.
És nevele az ÚrÚrIstenIsten a földbõl mindenféle fát, tekintetre kedvest és eledelre jót, az életélet fáját is, a kertnek közepette, és a jójó és gonoszgonosz tudásának fáját.
Folyóvíz jõ vala pedig ki Édenbõl a kertkert megöntözésére; és onnét elágazik és négynégy fõágra szakad vala.
Az elsõnek neve Pison, ez az, a mely megkerüli HavilahHavilah egész földét, a hol az aranyarany [terem.]
És annak a földnek aranya igen jójó; ott van a Bdelliom és az Onix-kõ.
A második folyóvíz neve pedig Gihon; ez az, a mely megkerüli az egész Khús földét.
És a harmadikharmadik folyóvíz neve HiddekelHiddekel; ez az, a mely Assiria hosszában foly. A negyediknegyedik folyóvíz pedig az Eufrátes.
És vevé az ÚrÚrIstenIsten az embert, és helyezteté õt az ÉdenÉden kertjébe, hogy mívelje és õrizze azt.
És parancsola az ÚrÚrIstenIsten az embernek, mondván: A kertkert minden fájáról bátran egyél.
De a jójó és gonoszgonosz tudásának fájáról, arról ne egyél; mert a mely napon ejéndel arról, bizony meghalsz.
És mondamonda az ÚrÚrIstenIsten: Nem jójó az embernek egyedül lenni; szerzek néki segítõ társat, hozzá illõt.
És formált vala az ÚrÚrIstenIsten a földbõl mindenféle mezei vadat, és mindenféle égi madarat, és elvivé az emberhez, hogy lássa, minek nevezze azokat; mert a mely nevet adott az ember az élõ állatnak, az annak neve.
És nevet ada az ember minden baromnak, az égég madarainak, és minden mezei vadnak; de az embernek hozzá illõ segítõ társat nem talált vala.
Bocsáta tehát az ÚrÚrIstenIsten mély álmot az emberre, és ez elaluvék. Akkor kivõn egyet annak oldalbordái közûl, és hússal tölté be annak helyét.
És alkotá az ÚrÚrIstenIsten azt az oldalbordát, a melyet kivett vala az emberbõl, asszonynyá, és vivé az emberhez.
És mondamonda az ember: Ez már csontomból való csontcsont, és testembõl való test: ez asszonyembernek neveztessék, mert emberbõl vétetett.
Annakokáért elhagyja a férfiú az õ atyját és az õ anyját, és ragaszkodikragaszkodik feleségéhez: és lesznek egyegy testté.
Valának pedig mindketten mezítelenek, az ember és az õ felesége, és nem szégyenlik vala.
A Wife for Adam A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults. Teaching Support | Ages over 3
A Wife for Adam Family lessons provide a worship talk and a variety of activities for children and teens.. Religion Lesson | Ages 4 - 17
Honoring Marriage Have children make a picture of their parents (or color a picture of a married couple) within a golden ring or circle. Talk with the children about a wedding ring as a symbol of eternity - a circle without end. Project | Ages up to 10
Like a Merchant Seeking Pearls "We have to be able to recognize the pearl of great price when we find it and be willing to forsake all else for its sake. To know the source of happiness is a great thing; to be willing to sacrifice all else in the quest for it is even greater." Worship Talk | Ages over 18
The Creation: A General View A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults. Teaching Support | Ages over 3
The Creation: The Seventh Day A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults. Teaching Support | Ages over 3
The Face and Clothing of Love Genuine love of marriage is seen in friendship, which is described as the face and clothing of conjugial love. To be a good spouse is to be a genuine friend. Worship Talk | Ages over 18
The Garden of Eden A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults. Teaching Support | Ages over 3
The Garden of Eden A lesson for younger children with discussion ideas and a project. Sunday School Lesson | Ages 4 - 6
The Garden of Eden Diorama Make the Garden of Eden with a paper plate and tree of life. Then set up clothespin figures of Adam and Eve in the garden. Project | Ages up to 10
739. Verse 9. (Revelation 12:9) And that great dragon was cast out, that old serpent, signifies that those who were in evils of life and who had thence become sensual, and had perverted all things of the Word and thus of the church, were separated from heaven and were cast down into hell. This is evident from the signification of "to be cast out," as being, in reference to the dragon, to be separated from heaven and to be cast down into hell. That these had been conjoined to heaven but were afterwards separated may be seen in a preceding article (n. 737). That they were cast down and condemned to hell is meant by "he was cast out into the earth" (of which presently). Also from the signification of "the great dragon," as being those who are in evils of life, and yet with the mouth confess God and the Lord, and call the Word holy, and speak in favor of the church. (That such are meant by "the dragon," see above, n. 714-716, 718, 737.) This is why he is called "the great dragon," for "great" is predicated in the Word of good, and in the contrary sense, as here, of evil; while their falsities are signified by "his angels" (of which presently). Also from the signification of "the old serpent," as being those who are sensual, here that those who had perverted all things of the Word and of the church had thence become sensual. That "serpent" signifies the sensual may be seen above (n. 581, 715 at the end). The serpent is called "old," because in olden times there were those who perverted all things of the Word and the church. According to the historical sense of the letter "the old serpent" means the serpent that seduced Eve and Adam in paradise, but both by that serpent and by this all such are meant as seduce the whole world, as can be seen from what follows in this paragraph. From this it is clear that "that great dragon was cast out, that old serpent," signifies that those who were in evils of life, and who had perverted all things of the Word, and thus of the church, were separated from heaven and were cast down into hell.
 That all who are in evils of life become sensual, and that those who thus become sensual pervert all things of the church, can be seen from this, that there are with men three degrees of life, an inmost, a middle, and an ultimate, and that these degrees with man are opened successively as he becomes wise. Every man at his birth is altogether sensual, so that even the five senses of his body must be opened by use; he next becomes sensual in thought, since he thinks from the objects that have entered through his bodily senses; afterwards he becomes more interiorly sensual; but so far as by visual experiences, by knowledges [scientiae], and especially by the practices of moral life, he acquires for himself natural light [lumen], he becomes interiorly natural. This is the first or ultimate degree of man's life.
 And as at this time from parents, masters, and preachers, and from reading the Word and books thence, he imbibes knowledges of spiritual truth and good, and stores them up in his memory like other knowledges [scientifica], he lays the foundations of the church with himself; and yet if he goes no further he continues natural. But if he goes on further, namely if he lives according to these knowledges from the Word, the interior degree is opened in him and he becomes spiritual, but only so far as he is affected by truths, understands them, wills them, and does them; and for the reason that evils and the falsities thence which by heredity have their seat in the natural and sensual man, are removed and as it were scattered in this and in no other way. For the spiritual man is in heaven and the natural in the world, and so far as heaven, that is, the Lord through heaven, can flow in through the spiritual man into the natural, so far evils and the falsities thence, which, as was said, have their seat in the natural man, are removed; for the Lord removes them, as he removes hell from heaven. The interior degree with man can be opened in no other way, because the evils and falsities that are in the natural man keep it closed up; for the spiritual degree, that is, the spiritual mind, contracts itself against evil and the falsity of evil of every kind as a fibril of the body does at the touch of a sharp point; for like as the fibers of the body contract themselves at every harsh touch, so does man's interior mind, which is called the spiritual mind, at the touch or breath of evil or the falsity thence. But on the other hand, when things homogeneous, which are Divine truths from the Word that derive their essence from good, approach that mind, it opens itself; yet the opening is effected not otherwise than by the reception of the good of love flowing in through heaven from the Lord, and by its conjunction with the truths that man has stored up in his memory, and this conjunction is only effected by a life according to Divine truths in the Word, for when these truths come to be of the life they are called goods. Thence it may be clear how the second or middle degree is opened.
 The third or inmost degree is opened with those who apply Divine truths at once to life, and do not reason about them from the memory, and thus bring them into doubt. This is called the celestial degree. As there are these three degrees of life with every man, which yet are opened in diverse ways, thence there are three heavens. In the third or inmost heaven are those with whom the third degree is opened; in the second or middle heaven those with whom the second degree only is opened; and in the first or lowest heaven those with whom the interior natural man, which is also called the rational man, is opened; for this man, if truly rational, receives influx from the Lord through heaven. All these come into heaven. But those who have received Divine truths in the memory only, and not at the same time in the life, continue natural and even become sensual; and for the reason that the evils into which man is born have their seat, as was said above, in the natural and sensual man; and in such these evils have not been removed and as it were dispersed by the influx of good from the Lord and its reception by man; consequently with such the loves of the body rule, which in general are the love of self and the love of the world, and the consequent love and pride of self-intelligence. These loves, and the evils and their falsities that flow from them, fill the interiors of their natural mind, although these are covered without by things respectable and becoming which pertain to moral life, that are put on for the sake of the world and the laws enacted for the external man. Such although they may have filled their memory with knowledges from the Word, from the dogmas of their several religions and from the sciences, are yet natural and even sensual; for the interiors of their natural mind, which are nearest to the spiritual mind, are closed up by confirmations, even from the Word, against the spiritual life, which is a life according to Divine truths and is called charity towards the neighbor. These because they are sensual, are "the dragon," and are called "serpents," for "serpent" signifies the sensual, because the sensual is the lowest part of man's life, and as it were creeps upon the ground and licks the dust like a serpent.
 To illustrate this I will quote what is related in Genesis respecting "the old serpent" that seduced Eve and Adam, and will explain what it signifies in the spiritual sense:
Out of the ground Jehovah God made to grow forth every tree that is desirable to the sight and good for food, and the tree of lives in the midst of the garden, and the tree of the knowledge of good and evil. And Jehovah God commanded the man, saying, Of every tree of the garden eating thou mayest eat, but of the tree of the knowledge of good and evil thou mayest not eat, because in the day thou shalt eat of it dying thou shalt die. And the serpent was more crafty than any wild beast of the field which Jehovah God made; and he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, Of the fruit of the tree of the garden we may eat, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said, Dying ye shall not die; for God doth know that in the day ye eat thereof, then your eyes shall be opened and ye shall be as God, knowing good and evil. And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to give intelligence, and she took of the fruit thereof and did eat, and she gave also to her husband with her and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together and made themselves girdles. And Jehovah said unto the serpent, Because thou hast done this, cursed art thou above every beast and above every wild beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity between thee and the woman and between thy seed and her seed; he shall trample on thy head, 1
and thou shalt wound his heel. And Jehovah God sent forth the man from the garden of Eden and made to dwell from the east of the garden of Eden cherubim, and the flame of a sword turning itself to guard the way of the tree of lives (Genesis 2:8, 9, 16, 17; 3:1-7, 14, 15 (Genesis 3:16), 23, 24).
How the historical narratives of the creation of heaven and earth that are contained in the first chapters of Genesis down to the story of the Flood, are to be understood, no one can know except from the spiritual sense that is within every particular of the sense of the letter of the Word. For these historical narratives of the creation of heaven and earth, and of the garden in Eden, and of the posterity of Adam even to the Flood, are composed historicals; and yet they are most holy, because every particular idea and every particular expression therein are correspondences, and thence signify spiritual things. Anyone of clear intelligence might discover this from the history of the creation in the first chapter, which began with light when the sun did not yet exist, and from various other things there; also from the creation of Eve the wife of Adam out of one of his ribs; also from the two trees in paradise, and from the prohibition to eat of the tree of the knowledge of good and evil, and yet, although they were the wisest of all they were seduced by the serpent and did eat; and that Jehovah should place such trees in the midst of the garden and suffer them to be seduced by the serpent to eat of the forbidden tree, which yet He might have averted; and finally that the whole human race was condemned to eternal death merely because they ate of that tree. Who cannot see that these things, with other like things which an obscure understanding might believe in simplicity, would be contrary to the Divine love and contrary to the Divine Providence and foresight? And yet there is no harm while children and the simple believe these things according to the historical letter, since they serve, as well as the rest of the Word, to conjoin human minds to angelic minds, for angels are in the spiritual sense when men are in the natural sense. But what is involved in these historicals in the spiritual sense shall be told in a few words.
 The first chapter treats of the new creation or establishment of a church, which was the Most Ancient Church on this globe, as well as the most excellent of all, for it was a celestial church, because it was in love to the Lord; and consequently the men of that church were most wise, having almost immediate communication with the angels of heaven, through whom they received wisdom from the Lord. Because they were in love to the Lord, and had revelations from heaven, and because they at once applied to life the Divine truths revealed to them, they were in a similar state as the angels of the third heaven; consequently that heaven consists chiefly of the men of that church. That church is meant by "Adam and his wife." But "the garden in Eden" signifies their intelligence and wisdom, and this is also described by all that is told about that garden understood in the spiritual sense. Also how wisdom was lost in their posterity is described by "eating of the tree of knowledge." For the two trees placed in the midst of the garden mean perception from the Lord and perception from the world; "the tree of lives" perception from the Lord, and "the tree of knowledge of good and evil" perception from the world, which yet in itself is mere cognition and knowledge. But "the serpent" that seduced them signifies the sensual of man, which communicates immediately with the world, therefore their seduction by the "serpent" means their seduction by the sensual, which derives all it has from the world and nothing from heaven. For the men of the celestial church are such that they perceive all the truths and goods of heaven from the Lord by influx into their interiors, whence they see truths and goods inwardly in themselves as if they were innate, and they do not need to acquire them by a posterior way, and to enrich the memory with them. So neither do they reason about truths whether they are so or not; for those who see truths in themselves do not reason, since reasoning implies a doubt whether a thing is true. For the same reason they never make mention of faith, for faith implies something unknown which must be believed although it is not seen. That the men of the Most Ancient Church were such has been revealed to me from heaven, for it has been granted me to speak with them and to be informed, as can be seen from the various things related concerning the men of that church in Arcana Coelestia.
 But it is to be known that they were never forbidden to acquire for themselves the knowledges of good and evil from heaven, for by these their intelligence and wisdom was perfected; neither were they forbidden to acquire for themselves the knowledges of good and evil from the world, for from this source their natural man had its knowledge [scientia] But they were forbidden to view these knowledges by a posterior way, because it was granted them to see all things that appeared before their eyes in the world by a prior way. To view the world and the things in it and to deduce knowledges from it by a prior way is to view them from the light of heaven, and to know in that way their quality. Therefore they were also able by knowledges from the world to confirm heavenly things, and thus to strengthen their wisdom. But they were forbidden to view knowledges from the world by a posterior way, which is done when conclusions are drawn from them respecting heavenly things, which is an inverted order that is called by the learned the order of physical or natural influx, and of this there is none in things heavenly. Such did the men of the Most Ancient Church become when they began to love things worldly more than things heavenly, and to exalt themselves and to boast of their own wisdom; from this their posterity became sensual, and then their sensual, which is meant by "the serpent," seduced them; and the sensual is not willing to advance by any other than a posterior way. This, therefore, is the signification of "the tree of the knowledge of good and evil," of which they were forbidden to eat.
 That they were permitted to acquire knowledges from the world and to view them by a prior way is signified by "out of the ground Jehovah God made to grow every tree that is desirable to the sight and good for food;" for "trees" signify knowledges and perceptions; "desirable to the sight" signifies what the understanding desires; and "good for food" signifies what conduces to the nourishment of the mind. The knowledges of good and evil from the Lord from which is wisdom, and the knowledges of good and evil from the world from which is science, were represented by "the tree of lives" and by "the tree of the knowledge of good and evil" in the midst of the garden. That they were permitted to appropriate to themselves knowledges from every source, not only from heaven but also from the world, provided they did not proceed in the inverted order, by reasoning about heavenly things from worldly knowledges, instead of thinking about worldly things from heavenly things, is signified by "Jehovah God commanded them to eat of every tree of the garden, but not of the tree of the knowledge of good and evil;" that if they did, heavenly wisdom and the church would perish with them is signified by "in the day that thou shalt eat of it dying thou shalt die," "to eat" signifying in the spiritual sense to appropriate to oneself.
 That they were seduced by the sensual, because it stands next to the world and thus is sensitive to every pleasure and delight from the world, and from these is in fallacies and is ignorant of and also rejects heavenly things, is signified by "the serpent;" "the serpent" means the sensual, and no other sensual than the sensual of such. The serpent is "the devil and Satan," because the sensual communicates with hell and makes one with it, for in it resides all the evil of man in the complex. And because man from the sensual reasons from fallacies and from the delights of the loves of the world and of the body, and indeed skillfully and cunningly, therefore it is said that "the serpent was more subtle than any wild beast of the field which Jehovah God had made;" "the wild beast of the field" signifying in the spiritual sense the affection of the natural man.
 As the sensual supposes that wisdom is acquired by means of knowledges from the world and by natural knowledges [scientiae], and not by any influx out of heaven from the Lord, therefore from such ignorance and fallacy the serpent said to the woman, "Ye shall not die; for God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as God, knowing good and evil;" for the sensual man believes that he knows all things, and that nothing is concealed from him; but not so the celestial man, who knows that he knows nothing from himself but only from the Lord, and that what he does know is so little as to be scarcely anything as compared with what he does not know. In fact, their posterity believed themselves to be gods, and that they knew all good and all evil; but from evil they were not capable of knowing heavenly good, but only worldly and corporeal good, and this in itself is not good; yet from heavenly good man is able to know what is evil.
 That the affection of the natural man persuaded by its sensual supposed that intelligence in the things of heaven and the church may be acquired through knowledge [scientia] of cognitions from the world is signified by, "the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to give intelligence;" "woman" here signifying the affection of the natural man, which draws its desires from the sensual, and that affection is such. That that affection seduced also the rational is signified by "the woman took of the fruit of the tree and did eat, and gave to her husband with her and he did eat," "the husband of the woman" signifying the rational. That they then saw themselves to be without truths and goods is signified by "then the eyes of them both were opened, and they knew that they were naked;" the "nakedness that is ashamed" signifying the deprivation of heavenly love, and thence of good and truth. That they then clothed themselves with natural truths, that they might not appear to be deprived of heavenly truths, is signified by "they sewed fig-leaves together and made themselves girdles;" the "fig-tree" signifying the natural man, and "its leaf" true knowledge [scientificum].
 Afterwards what their sensual became, namely, that it turned itself entirely away from heaven and turned itself to the world, and thus received nothing Divine, is described by the curse of the serpent; for the sensual with man cannot be reformed, consequently when man is reformed it is simply removed, since it clings to the body and stands out before the world, and thus enjoyments from it, it calls goods, as it feels them to be. For this reason it is said that "the seed of the woman shall crush its head, and that it shall hurt His heel;" "the seed of the woman" meaning the Lord; "the head of the serpent" all evil; and "the Lord's heel" Divine truth in ultimates which with us is the sense of the letter of the Word; this the sensual man, or the sensual of man, perverts and falsifies and thus hurts. That the sense of the letter is a guard that the Lord be not approached except through the appearances of truth, and not through genuine truths, by those who are in evils, is signified by "the cherubim" which with the flame of a sword turning itself were placed at the garden of Eden to guard the way of the tree of lives. (But this and the rest of these chapters may be seen explained in Arcana Coelestia.)