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Postanak 7

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1 I reče Gospod Noju: Uđi u kovčeg ti i sav dom tvoj; jer te nađoh pravedna pred sobom ovog veka.

2 Uzmi sa sobom od svih životinja čistih po sedmoro, sve mužjaka i ženku njegovu; a od životinja nečistih po dvoje, mužjaka i ženku njegovu,

3 Takođe i od ptica nebeskih po sedam, mužjaka i ženku njegovu, da im se sačuva seme na zemlji.

4 Jer ću do sedam dana pustiti dažd na zemlju za četrdeset dana i četrdeset noći, i istrebiću sa zemlje svako telo živo, koje sam stvorio.

5 I Noje učini sve što mu zapovedi Gospod.

6 A beše Noju šest stotina godina kad dođe potop na zemlju.

7 I uđe Noje u kovčeg i sinovi njegovi i žena njegova i žene sinova njegovih s njim radi potopa.

8 Od životinja čistih i od životinja nečistih i od ptica i od svega što se miče po zemlji,

9 Uđe k Noju u kovčeg po dvoje, muško i žensko, kao što beše Bog zapovedio Noju.

10 A u sedmi dan dođe potop na zemlju.

11 Kad je bilo Noju šest stotina godina, te godine drugog meseca, sedamnaesti dan toga meseca, taj dan razvališe se svi izvori velikog bezdana, i otvoriše se ustave nebeske;

12 I udari dažd na zemlju za četrdeset dana i četrdeset noći.

13 Taj dan uđe u kovčeg Noje i Sim i Ham i Jafet, sinovi Nojevi, i žena Nojeva i tri žene sinova njegovih s njima;

14 Oni, i svakojake zveri po vrstama svojim, i svakojaka stoka po vrstama svojim, i šta se god miče po zemlji po vrstama svojim, i ptice sve po vrstama svojim, i šta god leti i ima krila,

15 Dođe k Noju u kovčeg po dvoje od svakog tela, u kome ima živa duša,

16 Muško i žensko od svakog tela uđoše, kao što beše Bog zapovedio Noju; pa Gospod zatvori za njim.

17 I bi potop na zemlji za četrdeset dana; i voda dođe i uze kovčeg, i podiže ga od zemlje.

18 I navali voda, i usta jako po zemlji, i kovčeg stade ploviti vodom.

19 I navaljivaše voda sve većma po zemlji, i pokri sva najviša brda što su pod celim nebom.

20 Petnaest lakata dođe voda iznad brda, pošto ih pokri.

21 Tada izgibe svako telo što se micaše na zemlji, ptice i stoka, i zveri i sve što gamiže po zemlji, i svi ljudi.

22 Sve što imaše dušu živu u nosu, sve što beše na suvom, pomre.

23 I istrebi se svako telo živo na zemlji, i ljudi i stoka i šta god gamiže i ptice nebeske, sve, velim, istrebi se sa zemlje; samo Noje osta i šta s njim beše u kovčegu.

24 I stajaše voda povrh zemlje sto pedeset dana.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 714

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714. That affections of good are signified by “every clean beast” is evident from what has been said and shown before respecting beasts n. 45-46vvv3, 142-143, 246). The reason why affections are thus signified is that man in himself, and regarded in what is his own, is nothing but a beast. He has very similar senses, appetites, desires; and all his affections are very similar. His good, nay, even his best loves, are very similar; as the love for companions of his own kind, the love of his children, and of his wife; so that they do not at all differ. But his being man, and more than beast, consists in his having an interior life, which beasts never have nor can have. This life is the life of faith and love from the Lord. And if this life were not within everything that he has in common with beasts, he would not be anything else. Take only one example-love toward companions: if he should love them only for the sake of himself, and there were nothing more heavenly or Divine in his love, he could not from this be called a man, because it is the same with beasts. And so with all the rest. If therefore there were not the life of love from the Lord in his will, and the life of faith from the Lord in his understanding, he would not be a man. By virtue of the life which he has from the Lord he lives after death; because the Lord adjoins him to Himself. And thus he can be in His heaven with the angels, and live to eternity. And even if a man lives as a wild beast, and loves nothing whatever but himself and what regards himself, yet so great is the Lord’s mercy-for it is Divine and Infinite-that He does not leave him, but continually breathes into him His own life, through the angels; and even supposing that he receives it no otherwise, it still causes him to be able to think, to reflect, to understand whether a thing is good or evil-in relation to what is moral, civil, worldly, or corporeal-and therefore whether it is true or false.

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