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Genesis 2

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1 And the heavens and the earth are completed, and all their host;

2 and God completeth by the seventh day His work which He hath made, and ceaseth by the seventh day from all His work which He hath made.

3 And God blesseth the seventh day, and sanctifieth it, for in it He hath ceased from all His work which God had prepared for making.

4 These [are] births of the heavens and of the earth in their being prepared, in the day of Jehovah God's making earth and heavens;

5 and no shrub of the field is yet in the earth, and no herb of the field yet sprouteth, for Jehovah God hath not rained upon the earth, and a man there is not to serve the ground,

6 and a mist goeth up from the earth, and hath watered the whole face of the ground.

7 And Jehovah God formeth the man -- dust from the ground, and breatheth into his nostrils breath of life, and the man becometh a living creature.

8 And Jehovah God planteth a garden in Eden, at the east, and He setteth there the man whom He hath formed;

9 and Jehovah God causeth to sprout from the ground every tree desirable for appearance, and good for food, and the tree of life in the midst of the garden, and the tree of knowledge of good and evil.

10 And a river is going out from Eden to water the garden, and from thence it is parted, and hath become four chief [rivers];

11 the name of the one [is] Pison, it [is] that which is surrounding the whole land of the Havilah where the gold [is],

12 and the gold of that land [is] good, there [is] the bdolach and the shoham stone;

13 and the name of the second river [is] Gibon, it [is] that which is surrounding the whole land of Cush;

14 and the name of the third river [is] Hiddekel, it [is] that which is going east of Asshur; and the fourth river is Phrat.

15 And Jehovah God taketh the man, and causeth him to rest in the garden of Eden, to serve it, and to keep it.

16 And Jehovah God layeth a charge on the man, saying, `Of every tree of the garden eating thou dost eat;

17 and of the tree of knowledge of good and evil, thou dost not eat of it, for in the day of thine eating of it -- dying thou dost die.'

18 And Jehovah God saith, `Not good for the man to be alone, I do make to him an helper -- as his counterpart.'

19 And Jehovah God formeth from the ground every beast of the field, and every fowl of the heavens, and bringeth in unto the man, to see what he doth call it; and whatever the man calleth a living creature, that [is] its name.

20 And the man calleth names to all the cattle, and to fowl of the heavens, and to every beast of the field; and to man hath not been found an helper -- as his counterpart.

21 And Jehovah God causeth a deep sleep to fall upon the man, and he sleepeth, and He taketh one of his ribs, and closeth up flesh in its stead.

22 And Jehovah God buildeth up the rib which He hath taken out of the man into a woman, and bringeth her in unto the man;

23 and the man saith, `This [is] the [proper] step! bone of my bone, and flesh of my flesh!' for this it is called Woman, for from a man hath this been taken;

24 therefore doth a man leave his father and his mother, and hath cleaved unto his wife, and they have become one flesh.

25 And they are both of them naked, the man and his wife, and they are not ashamed of themselves.

   

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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.