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Genesis 9

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1 At binasbasan ng Dios si Noe at ang kaniyang mga anak, at sa kanila'y sinabi, Kayo'y magpalaanakin, at magpakarami at inyong kalatan ang lupa.

2 At ang takot sa inyo at sindak sa inyo ay mapapasa bawa't hayop sa lupa, at sa bawa't ibon sa himpapawid; lahat ng umuusad sa lupa, at lahat ng isda sa dagat, ay ibinibigay sa inyong kamay.

3 Bawa't gumagalaw na nabubuhay ay magiging pagkain ninyo; gaya ng mga sariwang pananim na lahat ay ibinibigay ko sa inyo.

4 Nguni't ang lamang may buhay, na siya niyang dugo, ay huwag ninyong kakanin.

5 At tunay na hihingan ko ng sulit ang inyong dugo, ang dugo ng inyong mga buhay: sa kamay ng bawa't ganid ay hihingan ko ng sulit; at sa kamay ng tao, sa kamay ng bawa't kapatid ng tao ay hihingan ko ng sulit ang buhay ng tao.

6 Ang magbubo ng dugo ng tao, sa pamamagitan ng tao ay mabububo ang kaniyang dugo: sapagka't sa larawan ng Dios nilalang ang tao.

7 At kayo'y magpalaanakin at magpakarami; magsilago kayo ng sagana sa lupa, at kayo'y magsidami riyan.

8 At nagsalita ang Dios kay Noe, at sa kaniyang mga anak na kasama niya, na sinasabi,

9 At ako, narito, aking pinagtitibay ang aking tipan sa inyo, at sa inyong binhi na susunod sa inyo;

10 At sa bawa't nilikhang may buhay na kasama ninyo, ang mga ibon, ang hayop at bawa't ganid sa lupa na kasama ninyo; sa lahat ng lumunsad sa sasakyan pati sa bawa't ganid sa lupa.

11 At aking pagtitibayin ang aking tipan sa inyo; ni hindi ko na lilipulin ang lahat ng laman sa pamamagitan ng tubig ng baha; ni hindi na magkakaroon pa ng bahang gigiba ng lupa.

12 At sinabi ng Dios, Ito ang tanda ng tipang ginawa ko sa inyo, at sa bawa't kinapal na may buhay na kasama ninyo sa buong panahon:

13 Ang aking bahaghari ay inilalagay ko sa alapaap, at siyang magiging tanda ng tipan ko at ng lupa.

14 At mangyayari, pagka ako'y magbababa ng isang alapaap sa ibabaw ng lupa, na makikita ang bahaghari sa alapaap.

15 At aalalahanin ko ang aking tipan, na inilagda ko sa akin at sa inyo, at sa bawa't kinapal na may buhay sa lahat ng laman; at ang tubig ay hindi na magiging bahang lilipol ng lahat ng laman.

16 At ang bahaghari ay pasa sa alapaap, at aking mamasdan, upang aking maalaala, ang walang hanggang tipan ng Dios at ng bawa't kinapal na may buhay sa lahat ng lamang nasa ibabaw ng lupa.

17 At sinabi ng Dios kay Noe, Ito ang tanda ng tipang inilagda ko sa akin at sa lahat ng laman na nasa ibabaw ng lupa.

18 At ang mga anak ni Noe na nagsilunsad sa sasakyan ay si Sem, at si Cham at si Japhet: at si Cham ay siyang ama ni Canaan.

19 Ang tatlong ito ay mga anak ni Noe: at sa mga ito'y nakalatan ang buong lupa.

20 At nagpasimula si Noe na maging mangbubukid, at naglagay ng isang ubasan.

21 At uminom ng alak at nalango; at siya'y nahubaran sa loob ng kaniyang tolda.

22 At si Cham na ama ni Canaan ay nakakita ng kahubaran ng kaniyang ama, at isinaysay sa kaniyang dalawang kapatid na nangasa labas.

23 At kumuha si Sem at si Japhet ng isang balabal, at isinabalikat nilang dalawa, at lumakad ng paurong, at tinakpan ang kahubaran ng kanilang ama; at ang mukha nila ay patalikod, at hindi nila nakita ang kahubaran ng kanilang ama.

24 At nagising si Noe sa kaniyang pagkalango sa alak, at naalaman ang ginawa sa kaniya ng kaniyang bunsong anak.

25 At sinabi, Sumpain si Canaan! Siya'y magiging alipin ng mga alipin sa kaniyang mga kapatid.

26 At sinabi niya, Purihin ang Panginoon, ang Dios ni Sem! At si Canaan ay maging alipin niya.

27 Pakapalin ng Dios si Japhet. At matira siya sa mga tolda ni Sem; At si Canaan ay maging alipin niya.

28 At nabuhay si Noe pagkaraan ng bahang gumunaw, ng tatlong daan at limang pung taon.

29 At ang lahat ng naging araw ni Noe ay siyam na raan at limang pung taon: at namatay.

   

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Arcana Coelestia # 1038

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1038. This is the sign of the covenant. That this signifies an indication of the presence of the Lord in charity, is evident from the signification of a “covenant” and of a “sign of a covenant.” That a “covenant” signifies the presence of the Lord in charity, has been shown before (Genesis 6:18, and above in the present chapter, verse 9). That a “covenant” is the presence of the Lord in love and charity, is evident from the nature of a covenant. Every covenant is for the sake of conjunction, that is, for the sake of living in mutual friendship, or love. Marriage also is for this reason called a covenant. There is no conjunction of the Lord with man except in love and charity; for the Lord is love and mercy itself. He wills to save everyone and to draw him with mighty power to heaven, that is, to Himself. From this everyone may know and conclude that no one can ever be conjoined with the Lord except through that which He Himself is, that is, except by becoming like or making one with Him-in other words, by loving the Lord in return and loving the neighbor as himself. By this alone is the conjunction effected. This is the veriest essence of a covenant. When there is conjunction from this, it then follows manifestly that the Lord is present. There is indeed the very presence of the Lord with every man, but it is nearer or more remote exactly according to the approach to love or the distance from love.

[2] Because the “covenant” is the conjunction of the Lord with man by love, or what is the same, the presence of the Lord with man in love and charity, it is called in the Word the “covenant of peace;” for “peace” signifies the kingdom of the Lord, and the kingdom of the Lord consists in mutual love, in which alone is peace. As in Isaiah:

For the mountains shall depart, and the hills be removed; but My mercy shall not depart from thee, neither shall My covenant of peace be removed, saith Jehovah that hath mercy on thee (Isaiah 54:10), where mercy, which is of love, is called a “covenant of peace.”

In Ezekiel:

I will raise up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd; and I will make with them a covenant of peace (Ezekiel 34:23, 25), where by “David” is plainly meant the Lord; and His presence with the regenerate man is described by His feeding” them.

[3] Again:

My servant David shall be king over them; and there shall be to them all one shepherd, and I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will set them, and will cause them to multiply, and will put My sanctuary in the midst of them forevermore; and I will be their God, and they shall be My people (Ezekiel 37:24, 26-27), where in like manner the Lord is meant by “David;” love, by “His sanctuary in the midst of them;” the presence and conjunction of the Lord in love, by “His being their God and by their being His people” which is called a “covenant of peace” and an “everlasting covenant.”

In Malachi:

Ye shall know that I have sent this commandment unto you, that My covenant might be with Levi, saith Jehovah of armies; My covenant was with him of lives and peace; and I gave them to him in fear, and he shall fear Me (Malachi 2:4-5).

“Levi” in the supreme sense is the Lord, and hence the man who has love and charity, and therefore the covenant of lives and peace with Leviticus is in love and charity.

[4] In Moses, speaking of Phinehas:

Behold, I give unto him My covenant of peace; and it shall be unto him, and to his seed after him, the covenant of an eternal priesthood (Numbers 25:12-13), where by “Phinehas” is not meant Phinehas, but the priesthood which was represented by him, which signifies love and what is of love, as does all the priesthood of that church. Everyone knows that Phinehas did not have an eternal priesthood.

Again:

Jehovah thy God, He is God; the faithful God, who keepeth covenant and mercy with them that love Him and keep His commandments, to the thousandth generation (Deuteronomy 7:9, 12), where it is plain that the presence of the Lord with man in love is the “covenant” for it is said that He keepeth it with them that love Him and keep His commandments.

[5] Since a “covenant” is the conjunction of the Lord with man by love, it follows that it is also by all things that pertain to love, which are the truths of faith, and are called precepts; for all precepts, indeed the Law and the Prophets, are founded on the one Law, to love the Lord above all things and the neighbor as oneself, as is evident from the words of the Lord (Matthew 22:34-40; Mark 12:28-34). And therefore the tables on which were written the ten commandments, are called the “Tables of the Covenant.” Since a covenant, or conjunction, is effected through the laws or precepts of love, it was effected also through the laws of society given by the Lord in the Jewish Church, which are called “testimonies;” and also through the rites of the church enjoined by the Lord, called “statutes.” All these things are said to be of the “covenant” because they regard love and charity, as we read of Josiah the king:

The king stood upon the pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep His commandments, and His testimonies, and His statutes, with all the heart and with all the soul, to establish the words of this covenant (2 Kings 23:3).

[6] From these things it is now evident what a “covenant” is, and that the covenant is internal; for the conjunction of the Lord with man takes place by what is internal, and never by what is external separate from what is internal. External things are only types and representatives of internal, as the action of a man is a type representative of his thought and will; and as the work of charity is a type representative of the charity which is within, in the heart and mind. So all the rites of the Jewish Church were types representative of the Lord, consequently of love and charity, and of all things therefrom. Wherefore it is through the internals of man that a covenant and conjunction is made, and externals are only signs of the covenant, as indeed they are called. That a covenant and conjunction is made through internals is plainly evident, as in Jeremiah:

Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, forasmuch as they made vain My covenant but this is the covenant that I will make with the house of Israel after these days, saith Jehovah; I will put My law in their inward parts and write it on their heart (Jeremiah 31:31-33), where a new church is treated of. It is clearly stated that the veriest covenant is through the internals, and indeed in conscience on which the Law is inscribed, all of which is of love, as has been said.

[7] That external things are not the “covenant” unless internal things are adjoined to them, and thus by union act as one and the same cause; but are only “signs” of the covenant by means of which as by representative types the Lord might be kept in remembrance, is evident from the fact that the Sabbath and circumcision are called “signs” of the covenant. That the Sabbath is so called, we read in Moses:

The sons of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant; it is a sign between Me and the sons of Israel eternally (Exodus 31:16-17).

And that circumcision also is so called, in the same:

This is My covenant, which ye shall keep, between Me and you and thy seed after thee; that every male be circumcised unto you; and ye shall circumcise the flesh of your foreskin; and it shall be for a sign of a covenant between Me and you (Genesis 17:10-11).

Hence also blood is called the “blood of the covenant” (Exodus 24:7-8).

[8] External rites are called “signs of a covenant” for the reason chiefly that interior things may be kept in mind by them, that is, the things signified by them. All the rites of the Jewish Church were nothing else. And for this reason they were also called “signs” that the people might be reminded by them of interior things-as for instance, the binding of the chief commandment on the hand and on the forehead, as in Moses:

Thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might; and these words thou shalt bind for a sign upon thy hand, and they shall be for frontlets between thine eyes (Deuteronomy 6:5, 8; 11:13, 18).

Here “hand” signifies the will because it signifies power, for power is of the will; “frontlets between the eyes” signify the understanding; thus the “sign” signifies remembrance of the chief commandment, or of the Law in sum, that it may be continually in the will and in the thought, that is, that the presence of the Lord and of love may be in all the will and in all the thought. Such is the presence of the Lord and of mutual love from Him with the angels, which continual presence will be further described, by the Divine mercy of the Lord, hereafter. In like manner, in the present verse its being said: “This is the sign of the covenant which I make between Me and you: I have set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth” signifies no other sign than an indication of the presence of the Lord in charity, thus the remembrance of Him in man. But how there is thence, or from the bow in the cloud, a sign and remembrance, will be told, of the Lord’s Divine mercy, in what follows.

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

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