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Genesis 3

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1 Had pak byl nejchytřejší ze všech živočichů polních, kteréž byl učinil Hospodin Bůh. A ten řekl ženě: Tak-liž jest, že vám Bůh řekl: Nebudete jísti z každého stromu rajského?

2 I řekla žena hadu: Ovoce stromů rajských jíme;

3 Ale o ovoci stromu, kterýž jest u prostřed ráje, řekl Bůh: Nebudete ho jísti, aniž se ho dotknete, abyste nezemřeli.

4 I řekl had ženě: Nikoli nezemřete smrtí!

5 Ale Bůh, že v kterýkoli den z něho jísti budete, otevrou se oči vaše; a budete jako bohové, vědouce dobré i zlé.

6 Viduci tedy žena, že dobrý jest strom k jídlu i příjemný očima, a k nabytí rozumnosti strom žádostivý, vzala z ovoce jeho a jedla; dala také i muži svému s sebou, a on jedl.

7 Tedy otevříny jsou oči obou dvou, a poznali, že jsou nazí; i navázali lístí fíkového a nadělali sobě věníků.

8 A v tom uslyšeli hlas Hospodina Boha chodícího po ráji k větru dennímu; i skryl se Adam a žena jeho před tváří Hospodina Boha, u prostřed stromoví rajského.

9 I povolal Hospodin Bůh Adama, a řekl jemu: Kdež jsi?

10 Kterýžto řekl: Hlas tvůj slyšel jsem v ráji a bál jsem se, že jsem nahý; protož skryl jsem se.

11 I řekl Bůh: Kdožť oznámil, že jsi nahý? Nejedl-lis ale z toho stromu, z něhožť jsem jísti zapověděl?

12 I řekl Adam: Žena, kterouž jsi mi dal, aby byla se mnou, ona mi dala z stromu toho, a jedl jsem.

13 I řekl Hospodin Bůh ženě: Což jsi to učinila? I řekla žena: Had mne podvedl, i jedla jsem.

14 Tedy řekl Hospodin Bůh hadu: Že jsi to učinil, zlořečený budeš nade všecka hovada a nade všecky živočichy polní; po břiše svém plaziti se budeš, a prach žráti budeš po všecky dny života svého.

15 Nad to, nepřátelství položím mezi tebou a mezi ženou, i mezi semenem tvým a semenem jejím; ono potře tobě hlavu, a ty potřeš jemu patu.

16 Ženě pak řekl: Velice rozmnožím bolesti tvé a počínání tvá, s bolestí roditi budeš děti, a pod mocí muže tvého bude žádost tvá, a on panovati bude nad tebou.

17 Adamovi také řekl: Že jsi uposlechl hlasu ženy své, a jedl jsi z stromu toho, kterýžť jsem zapověděl, řka: Nebudeš jísti z něho; zlořečená země pro tebe, s bolestí jísti budeš z ní po všecky dny života svého.

18 Trní a bodláčí tobě ploditi bude, i budeš jísti byliny polní.

19 V potu tváři své chléb jísti budeš, dokavadž se nenavrátíš do země, poněvadž jsi z ní vzat. Nebo prach jsi a v prach se navrátíš.

20 Dal pak byl Adam jméno ženě své Eva, proto že ona byla mátě všech živých.

21 I zdělal Hospodin Bůh Adamovi a ženě jeho oděv kožený, a přioděl je.

22 Tedy řekl Hospodin Bůh: Aj, člověk učiněn jest jako jeden z nás, věda dobré i zlé; pročež nyní, aby nevztáhl ruky své, a nevzal také z stromu života, a jedl by, i byl by živ na věky, vyžeňme jej.

23 I vypustil jej Hospodin Bůh z zahrady Eden, aby dělal zemi, z níž vzat byl.

24 A tak vyhnal člověka a osadil zahradu Eden cherubíny k východní straně s mečem plamenným blýskajícím se, aby ostříhali cesty k stromu života.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2219

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2219. 'They looked towards the face of Sodom' means the state of the human race. This is clear from the meaning of 'looking towards the face', here 'towards the face of Sodom'. In the Word 'the face' means all man's interiors - evil as well as good - for the reason that these shine out of the face, as shown in Volume One, in 358. Here therefore, because 'the face' is used in reference to Sodom, it is interior evils, which are those of self-love, that are meant; for interior evils in general are meant by 'Sodom', as will be evident from what follows in the next paragraph. The reason the worst evils of all originate in self-love is that self-love is destructive of human society, as shown above in 2045, and destructive of heavenly society, 2057. And since the perversity of the human race is recognized from that love, here 'the face of Sodom' means the state of the human race.

[2] In addition to this, it has been shown in various places in Volume One what the nature of self-love is, namely a love completely contrary to the order into which man was created. Unlike beasts man was endowed with rationality, to the end that every individual person may will what is good and do what is good to any other, thus to everyone in particular as to all in general. Such is the order into which man was created, and therefore it is love to God and love towards the neighbour which were intended to constitute man's life, which life was to mark him off from animals. Such also is the order of heaven which, it was intended, would exist in man while he was living in the world. He would thus be in the Lord's kingdom, into which he would also pass when he had cast off the body that had served him on earth, and in that kingdom would rise up into a state constantly increasing in heavenly perfection.

[3] But self-love is the chief, indeed the one and only, thing that destroys these loves. Love of the world is not so destructive; for although this is indeed contrary to the spiritual things of faith, self-love is diametrically opposed to the celestial things of love. For someone who loves himself does not love any others but tries to destroy everyone who fails to pay respect to him. Nor does he will what is good and do what is good to anybody except to one who is an extension of himself or can be made to become such, like something into which his evil desires and false notions have been so to speak engrafted. From this it is evident that self-love is the source from which all forms of hatred, all forms of revenge and cruelty well up, and also all forms of disgraceful presence and of deceit - thus every abominable thing that is contrary to the order that belongs to human society and contrary to the order of heavenly society.

[4] Indeed self-love is so abominable that when the restraints placed upon it are lifted, that is, when it is given the opportunity to do whatever it pleases, then even with those who belong to the lowest sort, it rushes with such urgency that it desires not only to exercise dominion over those nearest to it and over those close by, but also over the universe and even over the Supreme Divine Being Himself. Man is not indeed aware of this because he is held back by restraints he knows little about. But to the extent these restraints, as has been stated, are removed he very rapidly does the same. This I have been given to know from much experience in the next life. Because these things lie concealed within self-love, people governed by self-love and not endowed with the restraints of conscience, more than all others hate the Lord, and thus hate all the truths of faith, since these are the very laws of order in the Lord's kingdom. Such people dislike these laws so much as to loathe them, and this also shows itself openly in the next life. This love is also the head of the serpent which the seed of the woman, that is, the Lord, treads down, regarding which see Volume One, in 257.

[5] But self-love does not always present itself outwardly in arrogance and pride, for sometimes such people are able to regard the neighbour with charity. Some people are born with this outwardly charitable disposition, while others acquire it during childhood years, but after this it is subdued, though the outward disposition does still remain. But those governed by self-love are such as despise others and regard them as nothing in comparison with themselves. Nor do they have any concern whatever for the common good unless this exists for their benefit, they themselves being so to speak the common good. This applies especially to those who hate and persecute everyone who does not show them favour or serve them, and as far as possible they rob such persons of possessions, honour, reputation, and even life. Let those who behave intentionally in these ways realize that with them pre-eminently self-love is present.

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