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Secrets of Heaven #73

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73. Genesis 2

1. And the heavens and the earth were completed, and their whole army. 1

2. And on the seventh day God completed the work that he had done; and he rested on the seventh day from all the work that he had done.

3. And God blessed the seventh day and consecrated it, because on it he rested from all the work that he had done as God in creating it.

4. These are the births of the heavens and the earth when he created them, on the day on which he, Jehovah God, made the earth and the heavens.

5. And no shrub of the field was yet on the earth, and no plant of the field was yet sprouting, because Jehovah God had not made it rain on the earth. And there was no human to cultivate the ground.

6. And he made a mist rise up from the earth and watered the whole face of the ground.

7. And Jehovah God formed a human, dirt from the ground, and he breathed into the human's nostrils the breath of lives, 2 and the human was made into a living soul.

8. And Jehovah God planted a garden in Eden, on the east, and put in it the human whom he had formed.

9. And Jehovah God caused to sprout from the ground every tree desirable in appearance and good for food, and the tree of lives in the middle of the garden, and the tree of the knowledge of good and evil.

10. And a river was going out from Eden to water the garden, and from there it parted and became four headwaters.

11. The name of the first is Pishon; it is circling the whole land of Havilah, where there is gold.

12. And the gold of that land is good; there is bdellium there, and shoham 3 stone.

13. And the name of the second river is Gihon; it is circling the whole land of Cush. 4

14. And the name of the third river is Hiddekel; 5 it goes east toward Assyria. And the fourth river is the Phrath. 6

15. And Jehovah God took the human and put the human in the Garden of Eden to cultivate it and to guard it.

16. And Jehovah God commanded the human concerning it, saying, "From every tree of the garden you definitely may eat.

17. But from the tree of the knowledge of good and evil you may not eat, because on the day on which you eat from it you will surely die."

73. Summary

HAVING been changed from lifeless people to people focused on spirit, we are now changed from spiritual to heavenly; and heavenly people are the subject here (verse 1).

Fußnoten:

1. (in the text of Genesis 2:1). The word in Latin here translated "army" is exercitus, a rendition of the Hebrew צָבָא (ṣāḇā), whose plural, צְבָאוֹת (ṣǝḇā'ôṯ), is sometimes translated as "hosts." The idea is that the angels and stars constitute the "armies" of the Lord (Brown, Driver, and Briggs 1996, under צָבָא). See also note 1 in §119. [RS]

2. (in the text of Genesis 2:7). The unusual plurals in the phrase "breath of lives" here and "tree of lives" below in verse 9 are retained because they represent plurals in Swedenborg's Latin versions of these phrases, which are literal translations of the Hebrew. Swedenborg explains elsewhere that two lives are meant: the life of love and the life of faith (§304; see also §3623). On other unusual plurals in Swedenborg's Latin, see notes 2 in §6, 2 in §51 above. [LHC, GFD]

3. (in the text of Genesis 2:12). Swedenborg here transliterates the Hebrew word שֹׁהַם (šōham). The identification of the stone is uncertain. [LHC]

4. (in the text of Genesis 2:13). Some scholars agree with Swedenborg in identifying this Cush (or Kush) with Ethiopia (see §117), but the more literal-minded point out that Ethiopia is not circled by a river and lies far from the other rivers mentioned in this passage. There are other candidates, but the exact identification will probably remain uncertain. Whatever the quibbles of scholars, this Cush is subsumed into the symbolic complex that Swedenborg identifies with Ethiopia (see, for example, §1163). [SS]

5. (in the text of Genesis 2:14). The Hiddekel is the Tigris. [LHC]

6. (in the text of Genesis 2:14). The Phrath is the Euphrates. [LHC]

  
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Secrets of Heaven #1

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1. Genesis

THE Word in the Old Testament 1 contains secrets of heaven, and every single aspect of it has to do with the Lord, 2 his heaven, the church, faith, and all the tenets of faith; but not a single person sees this in the letter. In the letter, or literal meaning, people see only that it deals for the most part with the external facts of the Jewish religion.

The truth is, however, that every part of the Old Testament holds an inner message. 3 Except at a very few points, those inner depths never show on the surface. The exceptions are concepts that the Lord revealed and explained to the apostles, such as the fact that the sacrifices symbolize the Lord, 4 and that the land of Canaan and Jerusalem symbolize heaven (which is why it is called the heavenly Canaan or Jerusalem [Galatians 4:26; Hebrews 11:16; 12:22; Revelation 21:2, 10]), as does paradise. 5

Fußnoten:

1. This edition follows Swedenborg's practice of referring to the Hebrew Scriptures as the Old Testament and the Greek Scriptures as the New Testament. On the meaning of the term "the Word," see note 2 in §0. [JSR]

2. "The Lord" here refers to Jesus Christ. Although Swedenborg's theology is thoroughly monotheistic, to denote God he uses many names and terms from philosophical and biblical backgrounds (God, the Divine Being, the Deity, the Divine Human, the One, the Infinite, the First, the Creator, the Redeemer, the Savior, Jehovah, God Shaddai, and many more). The most frequently occurring term, however, is "the Lord" (Latin Dominus). Here and generally throughout, "the Lord" refers to Jesus Christ as the visible manifestation of the one and only God. See §14. For a brief summary of Swedenborg's theology, see True Christianity 2-3. [JSR, RS]

3. The idea that Scripture possesses an inner meaning is an ancient one. Some of the earliest interpretations of the Bible using such a method come from Philo of Alexandria (also known as Philo Judaeus; around 20 b.c.e.-around 50 c.e.), whose works interpret Scripture in the light of Greek philosophy. The most significant accounts of the Bible's inner meaning in early Christianity come from the church fathers Clement of Alexandria (about 150-between 211, 215 c.e.) and Origen (about 185-about 254 c.e.). Origen wrote, "Among those narratives which appear to be recorded literally there are inserted and interwoven others which cannot be accepted as history but which contain a spiritual meaning" (Origen, On First Principles, book 4, chapter 3, in Origen 1966, 290). For a discussion of the similarities between Swedenborg's perspective on the Bible and those of the church fathers, see Tulk 1994, 19-33. Another influential exposition of the inner meaning of Genesis appears in the compendium of Jewish mystical knowledge known as the Sefer ha-Zohar, or "Book of Splendor," attributed to the circle of Rabbi Moses de Leon (about 1250-1305) in thirteenth-century Spain. The Zohar is the principal work of the Kabbala, the mystical doctrine of Judaism. According to Kabbalistic teaching, there are four levels of meaning to Scripture, ranging from the literal to the mystical (see Matt 2004 and Scholem 1974, 174). Swedenborg's familiarity with these earlier sources is a matter of scholarly debate, but it is generally acknowledged that he had at least a broad conception of them, and indeed his interpretations often accord with them (see Lamm [1915] 2000, 55-58, 227-231). On the other hand, although he himself does occasionally show awareness of theories of an inner meaning much like his own (see, for example, §606), he repeatedly insists that his theology is derived from personal spiritual experience. [RS]

4. For instances in which the inner meaning of sacrifices is explained, see Matthew 26:26-28, Mark 14:22-24, and Luke 22:19-20, where Jesus refers to the bread and wine of the Passover meal as his body and blood. He also uses the term "blood of the covenant," which recalls a sacrifice offered by Moses just after he received the Ten Commandments, as described in Exodus 24:4-8. See also Ephesians 5:2; Hebrews 7:27; 9:26. [LHC, JLO] The Epistle to the Hebrews draws an elaborate analogy between the sacrifices ordained by the Mosaic Law and Christ's sacrifice, adding that the Law is "a shadow of good things to come," that is, of Christ's Coming; see Hebrews 9; 10:1. (The term "the Law," so capitalized, refers loosely to the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, and in particular to the injunctions of divine worship laid on the Jewish people there.) [RS]

5. See Luke 23:43, where Jesus on the cross promises a criminal who is also being executed, "Today you will be with me in paradise." See also Revelation 2:7. [LHC, JLO] The word paradise comes from a Persian word meaning "park" or "enclosure;" it appears in Hebrew as פַּרְדֵּס (pardēs) and in Greek as παράδεισος (parádeisos). Early on, however, it came to serve as a metaphor for heaven. [RS]

  
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Many thanks to the Swedenborg Foundation and its New Century Edition team.