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Genesis 8

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1 And God remembered Noah, and all the animals, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters subsided.

2 And the fountains of the deep and the windows of heaven were closed, and the pour of rain from heaven was stopped.

3 And the waters retired from the earth, continually retiring; and in the course of a hundred and fifty days the waters abated.

4 And the ark rested in the seventh month, on the seventeenth day of the month, on the mountains of Ararat.

5 And the waters abated continually until the tenth month: in the tenth [month], on the first of the month, the tops of the mountains were seen.

6 And it came to pass at the end of forty days that Noah opened the window of the ark which he had made.

7 And he sent out the raven, which went forth going to and fro, until the waters were dried from the earth.

8 And he sent out the dove from him, to see if the waters had become low on the ground.

9 But the dove found no resting-place for the sole of her foot, and returned to him into the ark; for the waters were on the whole earth; and he put forth his hand, and took her, and brought her to him into the ark.

10 And he waited yet other seven days, and again he sent forth the dove out of the ark.

11 And the dove came to him at eventide; and behold, in her beak was an olive-leaf plucked off; and Noah knew that the waters had become low on the earth.

12 And he waited yet other seven days, and sent forth the dove; but she returned no more to him.

13 And it came to pass in the six hundred and first year, in the first [month], on the first of the month, that the waters were dried up from the earth. And Noah removed the covering of the ark, and looked, and behold, the surface of the ground was dried.

14 And in the second month, on the twenty-seventh day of the month, the earth was dry.

15 And God spoke to Noah, saying,

16 Go out of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.

17 Bring forth with thee every animal which is with thee, of all flesh, fowl as well as cattle, and all the creeping things which creep on the earth, that they may swarm on the earth, and may be fruitful and multiply on the earth.

18 And Noah went out, and his sons, and his wife, and his sons' wives with him.

19 All the animals, all the creeping things, and all the fowl -- everything that moves on the earth, after their kinds, went out of the ark.

20 And Noah built an altar to Jehovah; and took of every clean animal, and of all clean fowl, and offered up burnt-offerings on the altar.

21 And Jehovah smelled the sweet odour. And Jehovah said in his heart, I will no more henceforth curse the ground on account of Man, for the thought of Man's heart is evil from his youth; and I will no more smite every living thing, as I have done.

22 Henceforth, all the days of the earth, seed [time] and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.

   

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Arcana Coelestia #901

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901. That the “seven and twentieth day” signifies what is holy, is evident from what has just been said, since it is composed of three multiplied by itself twice. Three multiplied by itself is nine, and nine multiplied again by three is twenty-seven. In “twenty-seven” therefore three is the ruling number. Thus did the most ancient people compute their numbers, and understood by them nothing but actual things [res]. That “three” has the same signification as “seven” is evident from what has been just said. There is a hidden reason why the Lord rose on the third day. The Lord’s resurrection itself involves all holiness, and the resurrection of all, and therefore in the Jewish Church this number became representative, and in the Word is holy; just as it is in heaven, where no numbers are thought of, but instead of “three” and “seven” they have a general holy idea of the resurrection and of the coming of the Lord.

[2] That “three” and “seven” signify what is holy, is evident from the following passages in the Word.

In Moses:

He that toucheth the dead shall be unclean seven days; the same shall expiate himself therefrom on the third day, and on the seventh day he shall be clean; but if he expiate not himself on the third day, on the seventh day he shall not be clean. He that toucheth one slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days; the clean shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall expiate him, and he shall wash his clothes, and bathe himself in water, and shall be clean at even (Numbers 19:11-12, 16, 19).

That these things are representative, or that the outward things signify internal ones, is very evident, as that one would be unclean who had touched a dead body, one slain, a bone of a man, a grave. All these things signify in the internal sense things proper to man, which are dead and profane. So also the washing in water and being clean at even were representative, and also the third day and the seventh day, which signify what is holy because on those days he was to be purified and would thus be clean.

[3] In like manner concerning those who returned from battle against the Midianites:

Encamp ye without the camp seven days; whosoever hath slain a soul, and whosoever hath touched one slain, ye shall expiate yourselves on the third day and on the seventh day (Numbers 31:19).If this were but a ritual, and the third day and the seventh were not representative and significative of holiness, or of expiation, it would be a dead thing, like that which is without a cause, and like a cause without an end, or like a thing separated from its cause, and this cause from its end, and thus in no way Divine. That the “third day” was representative, and thus significative, of what is holy, is very evident from the coming of the Lord upon Mount Sinai, for which it was thus commanded:

And Jehovah said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their garments, and be ready against the third day; for on the third day Jehovah will come down in the sight of all the people upon Mount Sinai (Exodus 19:10-11, 14-15).

[4] For a similar reason Joshua crossed the Jordan on the third day:

Joshua commanded, Pass through the midst of the camp, and command the people, saying, Prepare you victuals, for within three days ye are to pass over this Jordan, to go in to inherit the land (Joshua 1:11; 3:2).

The crossing of the Jordan represented the introduction of the sons of Israel, that is, of those who are regenerate, into the kingdom of the Lord; Joshua, who led them in, represented the Lord; and this was done on the third day. Because the third day was holy, as was the seventh, it was ordained that the year of tithes should be the third year, and that then the people should show themselves holy by works of charity (Deuteronomy 26:12-15); the “tithes” represented remains, which because they are of the Lord alone, are holy. That Jonah was three days and three nights in the bowels of the fish (Jonah 1:17) manifestly represented the burial and resurrection of the Lord on the third day (Matthew 12:40).

[5] That “three” signifies that holy thing is evident also in the Prophets, as in Hosea:

After two days will Jehovah revive us; on the third day He will raise us up, that we may live before Him (Hosea 6:2),where also the “third day” plainly denotes the coming of the Lord and His resurrection.

In Zechariah:

It shall come to pass that in all the land two parts therein shall be cut off and expire, but the third shall be left therein, and I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried (Zechariah 13:8-9),

where the “third part” like “three” denotes what is holy. The same is involved by the third part as by three, and also by the third part of the third part, as in the present passage, for three is the third of the third of twenty-seven.

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