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Genesis 3

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1 Now the serpent was more subtil than any beast of the field which the LORD God had made: and he said to the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

2 And the woman said to the serpent, We may eat of the fruit of the trees of the garden:

3 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.

4 And the serpent said to the woman, Ye shall not surely die:

5 For God doth know, that in the day ye eat of it, then your eyes shall be opened: and ye shall be as gods, knowing good and evil.

6 And when 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 make one wise; she took of its fruit, and ate, and gave also to her husband with her, and he ate.

7 And the eyes of them both were opened, and they knew that they were naked: and they sewed fig-leaves together, and made for themselves aprons.

8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

9 And the LORD God called to Adam, and said to him, Where art thou?

10 And he said, I heard thy voice in the garden: and I was afraid, because I was naked; and I hid myself.

11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree of which I commanded thee, that thou shouldest not eat?

12 And the man said, The woman, whom thou gavest to be with me, she gave me of the tree, and I ate.

13 And the LORD God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I ate.

14 And the LORD God said to the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

15 And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.

16 To the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children: and thy desire shall be to thy husband, and he shall rule over thee.

17 And to Adam he said, Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

19 In the sweat of thy face shalt thou eat bread, till thou shalt return to the ground; for out of it wast thou taken: for dust thou art, and to dust shalt thou return.

20 And Adam called his wife's name Eve, because she was the mother of all living.

21 For Adam also and for his wife the LORD God made coats of skins, and clothed them.

22 And the LORD God said, Behold, the man hath become as one of us, to know good and evil. And now, lest he should put forth his hand, and take also of the tree of life, and eat, and live for ever:

23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from which he was taken.

24 So he drove out the man: and he placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.

   

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As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What is it about? Is it a command, a message, an apology, instruction? All these things enter into the meaning of “say.” In general, though, “saying” has to do with sharing truth at various levels -- from the most exalted power people can have to perceive the Lord's desires directly to the most basic of orders issued to people at their lowest.

Ze Swedenborgových děl

 

Arcana Coelestia # 1950

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1950. 'His hand will be against all' means that it will fight against those things that are not true, and 'the hand of all against him' means that falsities will fight back. This is clear from the fact that 'Ishmael', as has been stated, means rational truth separated from good; and when it is said, referring to this truth, that 'his hand will be against all and the hand of all against him', it is clear that such is the meaning of these words. It has been shown above that 'Abram' represents the Lord's Internal Man, or what amounts to the same, His Divine Celestial and Spiritual; 'Isaac' the Lord's Interior Man, or His Divine Rational; and 'Jacob' the Lord's Exterior Man, or His Divine Natural. Described here is the nature of the rational if it were not united to the Internal Man, or Divine Celestial and Spiritual. Because the rational derived its nature from the life belonging to the affection for knowledge, that is, from Hagar, Sarai's Egyptian servant-girl, and because that life belonged to the external man and possessed a heredity from the Lord's mother which had to be fought against and cast out, the nature of the rational if devoid of rational good is therefore described. But after the Lord had humbled, or afflicted and subdued, that heredity by means of conflicts brought about by temptations, and by victories, and He had with Divine good brought life to the Rational itself, the latter at that point became Isaac, that is, it is represented by Isaac, after Ishmael has been cast out of the house together with Hagar his mother.

[2] The whole of the genuine rational consists of good and truth, that is, of what is celestial and what is spiritual. Good or what is celestial is its actual soul or life, truth or what is spiritual is that which draws its life from that good. A rational devoid of life received from celestial good is as is described here, that is to say, it fights with all, and all fight with it. Rational good never fights, no matter how much it is assailed, because it is gentle and mild, long-suffering and yielding, for its nature is that of love and mercy. But although it does not fight, it nevertheless conquers all. It does not ever think of combat, nor does it glory in victory. It is of this nature because it is Divine and is of itself immune from harm; for no evil can assail good, indeed it cannot even remain in the sphere where good is. Just as soon as it approaches, evil retreats of itself and falls back; for evil is of hell, while good is of heaven. Much the same is the case with that which is celestial-spiritual, that is, with truth from a celestial origin, or truth that derives from good, for such truth is truth formed from good - insomuch that one may call it the form of good.

[3] But truth separated from good, which is represented here by Ishmael and is described in this verse, is altogether different, for it is like a wild ass, fighting with all and all with it. Indeed it hardly does anything else than think about and long for conflict. Its general delight or ruling affection is conquest, and when it conquers, it glories in victory. This is why it is described as a wild ass, that is, as a mule living in the wilderness or an ass in the wild, that is unable to live with others. A life such as this is what the life of truth devoid of good is like, and indeed what the life of faith devoid of charity is like. When therefore a person is being regenerated the regeneration is achieved, it is true, by means of the truth of faith, yet it is being achieved at the same time by means of the life of charity which the Lord instills in proportion to the increases in the truths of faith.

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