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Genesis 2

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1 And the heavens and the earth and all their host were finished.

2 And God had finished on the seventh day his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day, and hallowed it, because that on it he rested from all his work which God had created in making it.

4 These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens,

5 and every shrub of the field before it was in the earth, and every herb of the field before it grew; for Jehovah Elohim had not caused it to rain on the earth, and there was no man to till the ground.

6 But a mist went up from the earth, and moistened the whole surface of the ground.

7 And Jehovah Elohim formed Man, dust of the ground, and breathed into his nostrils the breath of life; and Man became a living soul.

8 And Jehovah Elohim planted a garden in Eden eastward, and there put Man whom he had formed.

9 And out of the ground Jehovah Elohim made every tree grow that is pleasant to the sight, and good for food; and the tree of life, in the midst of the garden, and the tree of the knowledge of good and evil.

10 And a river went out of Eden, to water the garden; and from thence it was parted, and became four main streams.

11 The name of the one is Pison: that is it which surrounds the whole land of Havilah, where the gold is.

12 And the gold of that land is good; bdellium and the onyx stone are there.

13 And the name of the second river is Gihon: that is it which surrounds the whole land of Cush.

14 And the name of the third river is Hiddekel: that is it which flows forward toward Asshur. And the fourth river, that is Euphrates.

15 And Jehovah Elohim took Man, and put him into the garden of Eden, to till it and to guard it.

16 And Jehovah Elohim commanded Man, saying, Of every tree of the garden thou shalt freely eat;

17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest of it thou shalt certainly die.

18 And Jehovah Elohim said, It is not good that Man should be alone; I will make him a helpmate, his like.

19 And out of the ground Jehovah Elohim had formed every animal of the field and all fowl of the heavens, and brought [them] to Man, to see what he would call them; and whatever Man called each living soul, that was its name.

20 And Man gave names to all cattle, and to the fowl of the heavens, and to every beast of the field; but as for Adam, he found no helpmate, his like.

21 And Jehovah Elohim caused a deep sleep to fall upon Man; and he slept. And he took one of his ribs and closed up flesh in its stead.

22 And Jehovah Elohim built the rib that he had taken from Man into a woman; and brought her to Man.

23 And Man said, This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a Man.

24 Therefore shall a man leave his father and his mother, and cleave to his wife; and they shall become one flesh.

25 And they were both naked, Man and his wife, and were not ashamed.

   

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Arcana Coelestia #8286

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8286. And with the wind of Thy nostrils the waters were heaped up. That this signifies that falsities were gathered together into a one through the presence of heaven, is evident from the signification of “the wind of Thy nostrils,” as being heaven (of which in what follows); from the signification of “to be heaped up,” as being to be gathered together into a one; and from the signification of “waters,” as being falsities (see n. 7307, 8137, 8138). (That damnation and casting into hell is a gathering together of all falsities derived from evil and an environment by them, see n. 8146, 8210, 8232; and that this is effected by the mere presence of the Lord, n. 8265.) That “the wind of the nostrils of Jehovah,” or of the Lord, denotes heaven, is because by it is meant the breath of life, thus the Divine life, and as this makes the life of heaven, by “the wind of the nostrils of Jehovah” is signified heaven; hence also it is that the same word in the original tongue means both “wind” and “spirit.”

[2] That by “the wind of Jehovah,” or “His breath,” is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate, is evident in David:

By the Word of Jehovah were the heavens made, and all the army of them by the breath [wind] of His mouth (Psalms 33:6).

Thou gatherest their breath, they expire, and return to their dust; Thou sendest forth Thy spirit [wind], they are created (Psalms 104:29-30).

Jehovah said unto me, Will these bones live? Then said He, Prophesy upon the breath, prophesy, son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O breath, and breathe into these slain, that they may live; and the breath came into them, and they revived (Ezekiel 37:3, 9-10).

I saw four angels standing upon the four corners of the earth, holding back the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree (Revelation 7:1);

“the wind” here denotes the life of heaven, that is, Divine life, as also in Job:

The spirit of God hath made me, and the breath of Shaddai hath vivified me (33:4).

[3] As “wind” signifies life, therefore, when the Lord teaches about the regeneration of man, He also says:

The spirit (or wind) bloweth where it willeth, and thou hearest the voice thereof, yet knowest not whence it cometh, or whither it goeth; so is everyone that is begotten of the spirit (John 3:8).

And because by the “wind of Jehovah,” or “His breath,” was signified life from the Divine, therefore where the new life of Adam is treated of, it is said:

Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Genesis 2:7);

it is said “through the nostrils,” because through them respiration is effected, and through respiration, life, as in Isaiah:

Cease ye from man, in whose nose is breath (Isaiah 2:22).

The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20);

“the anointed of Jehovah” denotes the Lord; “the breath of our nostrils,” life from Him.

In Job:

As long as my breath (anima) is in me, and the wind of God is in my nose (27:3).

[4] As, then, by “the wind of the nostrils of Jehovah” is signified the life which is from the Lord, and thus in the universal sense, heaven; and as by the presence of the Lord, or by the presence of heaven where the Lord is, evils and falsities are cast into hell (n. 8265); therefore also this effect is signified by “the wind of the nostrils of Jehovah” in David:

The channels of the sea appeared, the foundations of the world were revealed, at the rebuke of Jehovah, at the blast of the breath of His nose (Psalms 18:8, 15; 2 Samuel 22:16).

The blast of Jehovah, like a stream of sulphur, doth kindle it (Isaiah 30:33).

Nay, they are not planted; nay, they are not sown; nay, their trunk is not rooted in the earth; and He even bloweth on them, and they wither, that the whirlwind may take them away like stubble (Isaiah 40:24).

He sendeth His word, and melteth them; He causeth His wind to blow, the waters flow (Psalms 147:18).

Hence also it is, that by “the nose,” when predicated of Jehovah or the Lord, is also signified wrath, thus the punishment, vastation, and damnation of those who are in evils and falsities (as in Numbers 25:4; Deuteronomy 7:4; Judges 2:14Isaiah 9:21; Jeremiah 4:8; Hosea 14:4; Psalms 6:1; 86:15; 103:8; 145:8; and in many other passages); and also by “blowing with the nostrils,” or “breathing,” is signified to be angry (Deuteronomy 4:21; Isaiah 12:1; Psalms 2:12 6:1; 60:3; 79:5; 85:5).

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