Die Bibel

 

Genesis 8

Lernen

   

1 At naalaala ng Dios si Noe, at ang lahat ng may buhay, at ang lahat ng hayop na kasama niya sa sasakyan: at nagpahihip ang Dios ng isang hangin sa ibabaw ng lupa, at humupa ang tubig;

2 Natakpan din ang mga bukal ng kalaliman at ang mga dungawan ng langit, at napigil ang ulan sa langit;

3 At humupang patuloy ang tubig sa lupa; at kumati ang tubig pagkaraan ng isang daan at limang pung araw.

4 At sumadsad ang sasakyan nang ikapitong buwan, nang ikalabing pitong araw ng buwan, sa ibabaw ng mga bundok ng Ararat.

5 At ang tubig ay nagpatuloy ng paghupa hanggang sa ikasangpung buwan: nang ikasangpung buwan, nang unang araw ng buwan, ay nakita ang mga taluktok ng mga bundok.

6 At nangyari, pagkaraan ng apat na pung araw, na binuksan ni Noe ang dungawan ng sasakyan na kaniyang ginawa:

7 At siya'y nagpalipad ng isang uwak, at ito'y nagparoo't parito hanggang sa natuyo ang tubig sa lupa.

8 At nagpalipad siya ng isang kalapati, upang tingnan kung humupa na ang tubig sa ibabaw ng lupa.

9 Datapuwa't hindi nakasumpong ang kalapati ng madapuan ng talampakan ng kaniyang paa, at nagbalik sa kaniya sa sasakyan, sapagka't ang tubig ay nangasa ibabaw pa ng buong lupa: at iniunat ang kaniyang kamay at hinawakan, at ipinasok niya sa sasakyan.

10 At naghintay pa ng muling pitong araw; at muling pinalipad ang kalapati sa labas ng sasakyan;

11 At ang kalapati ay nagbalik sa kaniya ng dakong hapon; at, narito't may dalang isang dahong sariwa ng olivo sa tuka: sa gayon ay naunawa ni Noe na humupa na ang tubig sa lupa.

12 At naghintay pang muli siya ng pitong araw; at pinalipad ang kalapati; at hindi na muling nagbalik pa sa kaniya.

13 At nangyari, nang taong ikaanim na raan at isa, nang unang buwan, nang unang araw ng buwan, ay natuyo ang tubig sa ibabaw ng lupa: at inalis ni Noe ang takip ng sasakyan at tumanaw siya, at, narito't ang ibabaw ng lupa ay tuyo.

14 At nang ikalawang buwan nang ikadalawang pu't pitong araw ng buwan, ay natuyo ang lupa.

15 At nagsalita ang Dios kay Noe, na sinasabi,

16 Lumunsad ka sa sasakyan, ikaw at ang iyong asawa, at ang iyong mga anak, at ang mga asawa ng iyong mga anak na kasama mo.

17 Ilabas mong kasama mo ang bawa't may buhay na kasama mo sa lahat ng laman, ang mga ibon, at ang mga hayop, at ang bawa't nagsisiusad na umuusad sa ibabaw ng lupa; upang magsipanganak ng sagana sa lupa, at magpalaanakin, at mangagsidami sa ibabaw ng lupa.

18 At lumunsad si Noe, at ang kaniyang mga anak, at ang kaniyang asawa, at ang mga asawa ng kaniyang mga anak na kasama niya:

19 Ang bawa't hayop, bawa't umuusad, at bawa't ibon, anomang gumagalaw sa ibabaw ng lupa ayon sa kanikaniyang angkan ay nangagsilunsad sa sasakyan.

20 At ipinagtayo ni Noe ng isang dambana ang Panginoon; at kumuha sa lahat na malinis na hayop, at sa lahat na malinis na ibon, at nagalay ng mga handog na susunugin sa ibabaw ng dambana.

21 At sinamyo ng Panginoon ang masarap na amoy; at nagsabi ang Panginoon sa sarili, Hindi ko na muling susumpain ang lupa, dahil sa tao, sapagka't ang haka ng puso ng tao ay masama mula sa kaniyang pagkabata; ni hindi ko na muling lilipulin pa ang lahat na nabubuhay na gaya ng aking ginawa.

22 Samantalang ang lupa ay lumalagi, ay hindi maglilikat ang paghahasik at pagaani, at ang lamig at init, at ang tagaraw at taginaw, at ang araw at gabi.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #880

studieren Sie diesen Abschnitt

  
/ 10837  
  

880. That 'he waited yet another seven days' means the beginning of the second state of regeneration becomes clear from the fact that the interval between the first state, dealt with in verses 8-9, just above, and this second state, dealt with here in verses 10-11, is being described. So that things may be linked together as though they were historical events, that interval is expressed by the phrase 'he waited'. The nature of the second state of regeneration becomes clear to some extent from what has been stated and shown concerning the first, which was a state in which truths of faith had not as yet been able to take root on account of the falsities that obstructed. Truths of faith first strike root when a person starts to acknowledge and believe. Till then they have not struck root. What a person hears from the Word and retains in the memory is no more than a sowing of the seed; in no way does rooting start until that person receives and welcomes good that stems from charity. Every truth of faith has its roots in the good of faith, that is, in good that stems from charity. It is just like seed that is cast on the land. While it is still winter-time, that is, when the land is frozen hard, there it indeed lies but does not take root. But as soon as the warmth of the sun which arrives in early spring warms up the land, the seed starts to grow roots for the first time and then to strike down into the soil. The same applies to spiritual seed that is sown. This never strikes root until good that stems from charity warms it up so to speak. Only then does it grow a root on itself which it then pushes forth.

[2] With man there are three things which go together and combine - the natural, the spiritual, and the celestial. His natural never acquires any life except from the spiritual; the spiritual never acquires any except from the celestial; and the celestial does so from the Lord alone, who is Life itself. To obtain a clearer picture of this idea, let it be said that the natural is the receptacle that receives, or the vessel into which the spiritual is poured; and the spiritual is the receptacle that receives, or the vessel into which the celestial is poured. Thus it is through celestial things that life from the Lord flows. That is how influx works. The celestial is essentially all the good of faith; with a spiritual man it exists as the good of charity. The spiritual is truth, which in no way becomes the truth of faith unless it has within it the good of faith, that is, good that stems from charity, in which good there is life itself from the Lord. To make the matter more intelligible still: it is man's natural that puts a work of charity into effect, whether by hand or by mouth, and so through the organs of the body. Yet in itself the work is dead and has no life except from what is spiritual within it. Nor does what is spiritual have life except from what is celestial, which has it from the Lord. This is what enables it to be called a good work, for nothing is good if it does not derive from the Lord.

[3] This being so it may become clear to anyone that with every work of charity, the work regarded in itself is a purely physical action, which is made living however by the truth of faith lying within the work. And what is more, the truth of faith is something lifeless, which is however made alive from the good of faith. And the good of faith has no life except from the Lord alone, who is Good itself and Life itself. This explains why celestial angels will not hear of faith, even less of works, see 202, for they trace both faith and works back to love. They attribute faith to love, and they attribute the works produced by faith to love. For them therefore both the works and faith leave their sight, and only love and good deriving from it remain. And within their love is the Lord. Because those angels have ideas so celestial they are differentiated from the angels who are called spiritual. Their very thinking and consequent speaking are more inconceivable by far than the thought and speech of spiritual angels.

  
/ 10837  
  

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