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創世記 3

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1 さてなるが造られた野の生き物のうちで、へびが最も狡猾であった。へびは女に言った、「園にあるどのからも取って食べるなと、ほんとうにが言われたのですか」。

2 女はへびに言った、「わたしたちは園のの実を食べることは許されていますが、

3 ただ園の中央にあるの実については、これを取って食べるな、これに触れるな、死んではいけないからと、は言われました」。

4 へびは女に言った、「あなたがたは決して死ぬことはないでしょう。

5 それを食べると、あなたがたのが開け、神のように善悪を知る者となることを、は知っておられるのです」。

6 女がその見ると、それは食べるに良く、には美しく、賢くなるには好ましいと思われたから、その実を取って食べ、また共にいたにも与えたので、彼も食べた

7 すると、ふたりのが開け、自分たちの裸であることがわかったので、いちじくをつづり合わせて、腰に巻いた。

8 彼らは、の涼しいの吹くころ、園の中になる神の歩まれる音を聞いた。そこで、人とそのとはなる神のを避けて、園のの間に身を隠した。

9 なるは人に呼びかけて言われた、「あなたはどこにいるのか」。

10 彼は答えた、「園の中であなたの歩まれる音を聞き、わたしは裸だったので、恐れて身を隠したのです」。

11 神は言われた、「あなたが裸であるのを、だれが知らせたのか。食べるなと、命じておいたから、あなたは取って食べたのか」。

12 人は答えた、「わたしと一緒にしてくださったあの女が、から取ってくれたので、わたしは食べたのです」。

13 そこでなるは女に言われた、「あなたは、なんということをしたのです」。女は答えた、「へびがわたしをだましたのです。それでわたしは食べました」。

14 なるはへびに言われた、「おまえは、この事を、したので、すべての家畜、野のすべてののうち、最ものろわれる。おまえは腹で、這いあるき、一生、ちりを食べるであろう。

15 わたしは恨みをおく、おまえと女とのあいだに、おまえのすえと女のすえとの間に。彼はおまえのかしらを砕き、おまえは彼のかかとを砕くであろう」。

16 つぎに女に言われた、「わたしはあなたの産みの苦しみを大いに増す。あなたは苦しんでを産む。それでもなお、あなたはを慕い、彼はあなたを治めるであろう」。

17 更に人に言われた、「あなたが妻の言葉を聞いて、食べるなと、わたしが命じたから取って食べたので、地はあなたのためにのろわれ、あなたは一生、苦しんで地から食物を取る。

18 地はあなたのために、いばらとあざみとを生じ、あなたは野の食べるであろう。

19 あなたは顔に汗してパンを食べ、ついに土に帰る、あなたは土から取られたのだから。あなたは、ちりだから、ちりに帰る」。

20 さて、人はその妻の名をエバと名づけた。彼女がすべて生きた者のだからである。

21 なるは人とそのとのために皮の着物を造って、彼らに着せられた。

22 なるは言われた、「見よ、人はわれわれのひとりのようになり、善悪を知るものとなった。彼はを伸べ、命のからも取って食べ、永久に生きるかも知れない」。

23 そこでなるは彼をエデンの園から追い出して、人が造られたその土を耕させられた。

24 神は人を追い出し、エデンの園の東に、ケルビムと、回る炎のつるぎとを置いて、命のの道を守らせられた。

   

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True Christian Religion # 260

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260. It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. For it does no harm for the literal sense to be understood differently by different people; but harm is done, if a person introduces falsities which are in opposition to the Divine truths, and this is only done by those who have convinced themselves of false ideas. This is what does violence to the Word. The literal sense acts as a protection to prevent this happening, and this occurs with those whose religion has given them false ideas, but who have not convinced themselves of these falsities. The literal sense of the Word acting as a protection is what is meant by cherubim in the Word, and it is there described by them. This protection is meant by the cherubim which were placed at the entrance to the garden of Eden after Adam and his wife were expelled from it. We read of these:

When Jehovah God had cast out the man, He made cherubim to dwell on the east of the garden of Eden, and the flame of a sword turning this way and that, to guard the way to the tree of life, Genesis 3:23-24.

[2] No one can know what this means, unless he knows the meaning of cherubim, of the garden of Eden and the tree of life in it; and also of the flame of a sword turning this way and that. These details have been explained in the section dealing with this chapter in ARCANA CAELESTIA, published in London. This shows that cherubim mean protection, the way to the tree of life means the approach to the Lord, which people make by means of the truths of the spiritual sense of the Word; the flame of a sword turning means Divine truth at the outermost level, which resembles the Word in its literal sense, in being capable of being twisted like this. The meaning of the cherubim made of gold placed on the two ends of the mercy-seat, which was above the ark in the tabernacle (Exodus 25:18-21), is similar. The ark meant the Word, because the Ten Commandments contained in it were the rudiments of the Word; the cherubim there meant protection, which is why the Lord spoke with Moses from between them (Exodus 25:22; 37:9; Numbers 7:89). He spoke in the natural sense, for He does not speak with man except in fulness, and in the literal sense Divine truth is in its fulness (214-224 above). Nor was anything else meant by the cherubim on the hangings of the tabernacle and on the veil (Exodus 26:1, 31). For the hangings and veils of the tabernacle meant the outermost of heaven and the church, and so also of the Word (220 above). Likewise the cherubim carved on the walls and the doors of the temple at Jerusalem (1 Kings 6:29, 32, 35; 221 above); and equally the cherubim in the new temple (Ezekiel 41:18-20).

[3] Since cherubim meant protection to prevent the Lord, heaven and Divine truth as it is inwardly in the Word, being directly approached, but only indirectly through the outermost, this is why it is said of the king of Tyre:

You who set the seal on your measured space, full of wisdom and perfect in beauty, you were in Eden the garden. Every kind of precious stone was your covering. You, cherub, were the expanse of the covering. I have destroyed you, cherub who cover, in the midst of the stones of fire, Ezekiel 28:12-14, 16.

Tyre means the church as regards its knowledge of truth and good, and so the king of Tyre means the Word, which is the place and source of that knowledge. It is obvious that in this passage the king means the Word at the outermost level, and cherub means protection, for it says 'You who set the seal on your measured space; every kind of precious stone was your covering; you, cherub, were the expanse of the covering' as well as 'cherub who cover'. The precious stones which are also named there mean the contents of the literal sense (217-218 above).

Because cherubim mean the Word at the outermost level and also its protection, it is said in the Psalms of David:

Jehovah tilted the heavens and came down, and rode upon a cherub, Psalms 18:9-10.

Shepherd of Israel, who sits upon the cherubim, shine forth, Psalms 80:1. Jehovah that sits upon the cherubim, Psalms 99:1.

Riding on the cherubim or sitting on them means the outermost sense of the Word. The Divine truth in the Word and its nature are described by the four creatures, which are also called cherubim (in Ezekiel, chapters 1, 9-10); and also by the four creatures in the midst of the throne and beside the throne (Revelation 4:6ff). (See Apocalypse Revealed published by me at Amsterdam, 239, 275, 3-14.)

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