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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.

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Arcana Coelestia # 2063

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2063. 'You will not call by her name Sarai, for Sarah will be her name' means that He will cast off the human and put on the Divine. This is clear from what has been stated at verse 5 above regarding Abraham, where it is said, 'No longer will your name be called Abram, but your name will be Abraham', words which in a similar way mean that He will cast off the human and put on the Divine, dealt with in 2009. Indeed the letter H added to Sarah's name was taken from the name of Jehovah, in order that Sarah, like Abraham, might represent the Lord's Divine, that is to say, in order that the Divine marriage of Good and Truth in the Lord might be represented - 'Abraham' being Divine Good and 'Sarah' Divine Truth. And from that marriage the Divine Rational, which is Isaac, was to be born.

[2] Divine Good, which in itself is love, and in relation to the entire human race is mercy, was the Lord's Internal, that is, Jehovah, who is Good itself. This Good is represented by 'Abraham'. Truth that was to be joined to Divine Good was represented by 'Sarai', but once this too has become Divine, it is represented by 'Sarah', for the Lord advanced towards union with Jehovah gradually, as mentioned in various places above. 'Sarai' represented truth not yet Divine - when it was still not so thoroughly united to Good that Good was the source of truth. But once it was so thoroughly united to Good that it stemmed from Good it was at that point Divine, and Truth itself was in that case also Good since it was truth inhering in Good. Truth tending towards good so that it may be united to good is one thing, while truth so united to good that it stems completely from good is another. Truth tending towards good is still drawing on something of what is human, but once it is united completely to good it casts aside everything that is human and takes on what is Divine.

[3] This matter, like others previously, can be illustrated by what occurs with man. When a person is being regenerated, that is, when he is to be joined to the Lord, he moves towards that conjunction by means of truth, that is, by means of the truths of faith, for nobody can be regenerated except by means of cognitions of faith, which are the truths by means of which he moves towards such conjunction. These truths the Lord goes to meet by way of good, that is, of charity, and introduces this charity into the cognitions of faith, that is, into its truths. For all truths are the recipient vessels of good; and therefore the more genuine the truths are and the more they are multiplied, the more abundantly is good able to accept them as vessels, to bring them into a state of order, and only then to reveal itself, doing so in the end in such a way that the truths are not seen, except insofar as good shines through them. In this way truth becomes celestial-spiritual. And since the Lord is present solely within the good that flows from charity, a person is in this manner joined to the Lord, and by means of good, that is, of charity, has conscience conferred on him, from which he then thinks what is true and does what is right. But this conscience is a conscience in keeping with the truths and the things that are right into which good or charity has been introduced.

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