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Genèse 8

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1 Or Dieu se souvint de Noé, et de toutes les bêtes, et de tout le bétail qui était avec lui dans l'arche; et Dieu fit passer un vent sur la terre, et les eaux s'arrêtèrent.

2 Car les sources de l'abîme, et les bondes des cieux avaient été refermées, et la pluie des cieux avait été retenue.

3 Et au bout de cent cinquante jours les eaux se retirèrent sans interruption de dessus la terre, et diminuèrent.

4 Et le dix-septième jour du septième mois l'arche s'arrêta sur les montagnes d'Ararat.

5 Et les eaux allèrent en diminuant de plus en plus jusqu'au dixième mois; et au premier jour du dixième mois les sommets des montagnes se montrèrent.

6 Et il arriva qu'au bout de quarante jours Noé ouvrit la fenêtre de l'arche qu'il avait faite.

7 Et il lâcha le corbeau, qui sortit allant et revenant, jusqu'à ce que les eaux se fussent desséchées sur la terre.

8 Il lâcha aussi d'avec soi un pigeon, pour voir si les eaux étaient allégées sur la terre.

9 Mais le pigeon ne trouvant pas sur quoi poser la plante de son pied, retourna à lui dans l'arche; car les eaux étaient sur toute la terre; [et Noé] avançant sa main le reprit, et le retira à soi dans l'arche.

10 Et quand il eut attendu encore sept autres jours, il lâcha encore le pigeon hors de l'arche.

11 Et sur le soir le pigeon revint à lui; et voici il avait dans son bec une feuille d'olivier qu'il avait arrachée; et Noé connut que les eaux étaient diminuées de dessus la terre.

12 Et il attendit encore sept autres jours, puis il lâcha le pigeon, qui ne retourna plus à lui.

13 Et il arriva qu'en l'an six cent et un [de l'âge de Noé], au premier jour du premier mois les eaux se furent desséchées de dessus la terre; et Noé ôtant la couverture de l'arche, regarda, et voici, la surface de la terre se séchait.

14 Et au vingt-septième jour du second mois la terre fut sèche.

15 Puis Dieu parla à Noé, en disant :

16 Sors de l'arche, toi et ta femme, tes fils, et les femmes de tes fils avec toi.

17 Fais sortir avec toi toutes les bêtes qui sont avec toi, de toute chair, tant des oiseaux que des bêtes à quatre pieds, et tous les reptiles qui rampent sur la terre; qu'ils peuplent en abondance la terre, et qu'ils foisonnent et multiplient sur la terre.

18 Noé donc sortit, [et] avec lui ses fils, sa femme, et les femmes de ses fils.

19 Toutes les bêtes à quatre pieds, tous les reptiles, tous les oiseaux, tout ce qui se meut sur la terre, selon leurs espèces, sortirent de l'arche.

20 Et Noé bâtit un autel à l'Eternel, et prit de toute bête nette, et de tout oiseau net, et il en offrit des holocaustes sur l'autel.

21 Et l'Eternel flaira une odeur d'apaisement, et dit en son cœur; je ne maudirai plus la terre à l'occasion des hommes, quoique l'imagination du cœur des hommes soit mauvaise dès leur jeunesse; et je ne frapperai plus toute chose vivante, comme j'ai fait.

22 [Mais] tant que la terre sera, les semailles et les moissons, le froid et le chaud, l'été et l'hiver, le jour et la nuit ne cesseront point.

   

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Apocalypse Explained #639

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639. Standing before the God of the earth, signifies which are the Divine things proceeding from the Lord, and are His in heaven and in the church. This is evident from the signification of "the God of the earth," as being the Lord, who is the God of heaven and earth, and particularly the God of the church in heaven and in the world; for in the Word "the earth" signifies the church, and the church is both in heaven and in the world. "The earth" means heaven and also the church there, because there are lands in the spiritual world, like as in the natural world, and in external appearance they are altogether similar in that world as in this; this is why "the God of the earth" means the God of heaven and earth, and particularly the God of the church in heaven and in the world. That the Lord is the God of heaven and earth He Himself teaches in Matthew:

Jesus said, All power hath been given unto Me in heaven and on earth (Matthew 28:18).

The above is evident also from the signification of "standing before Him," as meaning the being [esse] from Him, and thus what is His in heaven and in the church.

[2] In the Word it is here and there said of angels and of the men of the church that "they stand before God," also that "they walk before Him," and in the spiritual sense "to stand before God" signifies being from Him, and "to walk before God" signifies to live according to being [esse] from Him; for all the being [esse] of heaven and the world proceeds from the Lord; for it is the Divine proceeding that has created and formed all things of heaven and the world; this Divine proceeding is called "the Word" in John 1:1-3; and "the Word" there is the Divine proceeding, which is called Divine truth, from which all things were made and created. Because this extends itself in every direction about the Lord as a sun, it is properly said "to stand before Him," for it looks to the Lord as its common center, from every quarter and from every boundary. This is, in its essence, the Lord in heaven, for it is the Divine proceeding, and that which proceeds is of Him from whom it proceeds, and indeed is Himself; just as the heat and light that proceed from the sun are of the sun. For this reason all angels, who are recipients of this Divine proceeding, which is called Divine truth, turn themselves to the Lord, and thus are continually in His presence; for, as was said, the Divine proceeding looks to the Lord as its center from which it is and to which it looks; so also do the angels, who are the recipients of Divine truths, and are as it were Divine truths in form. This is why angels are said "to stand before the Lord," for "to stand" is properly predicated of Divine truth, because this stands about the Lord as a sun.

[3] "To stand before God" signifies to be in Divine truth, and thus with the Lord, also in the following passages. In Luke:

The angel said, I am Gabriel, that standeth before God (Luke 1:19).

In the first book of Kings:

I saw Jehovah sitting on His throne, and all the hosts of the heavens standing beside Him on His right hand and on His left (1 Kings 22:19).

In Jeremiah:

There shall not be cut off from Jonadab a man to stand before Me all the days (Jeremiah 35:19).

In David:

On my right hand standeth the queen in the best gold of Ophir (Psalms 45:9).

In Luke:

Be ye wakeful at every season, that ye may be accounted worthy to stand before the Son of man (Luke 21:36).

In Revelation:

The great day of His anger is come, and who is able to stand? (Revelation 6:17)

All the angels stood around the throne, and the elders and the four animals (Revelation 7:11).

I saw the seven angels who stood before God (Revelation 8:2).

In Zechariah:

The two olive trees and two berries of olives, which are the two sons of the olive tree standing beside the Lord of the whole earth (Zechariah 4:11, 12, 14).

And in other places. It is also said of the Lord Himself that "He stood to judge," because it is said of the Divine proceeding from the Lord, which is called the Divine truth, for judgment is from it. Thus it is said in Isaiah:

Jehovah hath stood up to plead, and standeth to judge (Isaiah 3:13).

And in David:

God stood in the congregation of God, in the midst of the gods He will judge (Psalms 82:1.)

"The congregation of God," and the "gods" in the midst of whom Jehovah stood, mean the angels, by whom in the spiritual sense Divine truths are signified; and because the Lord in heaven is the Divine truth He is here said "to stand." This makes clear that "to stand before the God of the earth" signifies the Divine proceeding from the Lord, which is His in heaven and in the church; that this, and those who are in this, are meant can be seen also from this, "to stand before the God of the earth" is predicated of "the two olive trees" and "the two lampstands," and these signify good and truth, and thus the Divine proceeding. (See also in the preceding article, n. 638)

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

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Arcana Coelestia #9164

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9164. 'Or is led away captive' means removal. This is clear from the meaning of 'being led away captive', when it has reference to the good or truth present with a person, as removal. The situation here is that when truth that springs from good reigns in a person the truth he believes in the most strongly lies in the middle, and the truths he believes in less strongly are stationed further and further away from the middle, ending with those about which he is in doubt. Bordering the truths are falsities, but they are not part of that sequence of truths. Nor do they stand upright pointing to heaven in the way that the truths springing from good do, but are bent over pointing downwards, and in the measure that they arise from evil they look towards hell. But when falsity supplants truth order is turned upside down; the truths move away to the sides and form the outer circle, and the falsities arising from evil occupy the middle. This shows what removal is used to mean, regarding which see also 3436, 6084, 6103. The reason why that kind of removal is meant by 'being led away captive' is that when falsities take truths captive they lead them away in that manner. Such things are also meant by 'being taken captive' and 'being led away captive' in Jeremiah,

The wind will feed on all your shepherds, and your lovers will be led away into captivity. Jeremiah 22:22.

In the same prophet,

Woe to you, O Moab! The people of Chemosh have perished, for your sons have been led away into captivity, and your daughters into captivity. Yet I will bring back the captives 1 of Moab in the last days. Jeremiah 48:46-47.

'Sons' who have been led away into captivity are truths, and 'daughters' are forms of good. And in Luke,

They will fall by the edge of the sword and be taken captive among all the gentiles; 2 and at length Jerusalem will be trodden underfoot by the gentiles. 2 Luke 21:24.

This refers to the close of the age, which is the final period of the Church. 'Falling by the edge of the sword' means being destroyed by falsities, 'the sword' being falsity engaged in conflict against truth, 2799, 4499, 6353, 7102, 8294. 'The gentiles' among whom they will be taken captive and by whom the Church will be trodden underfoot are evils that give rise to falsities, see 1259, 1260, 1849, 1868, 6306; and 'Jerusalem' which will be trodden underfoot then is the Church, 2117, 3654.

Note a piè di pagina:

1. literally, the captivity

2. or the nations

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