성경

 

Genezo 2

공부

   

1 Kaj estis finitaj la cxielo kaj la tero kaj cxiuj iliaj apartenajxoj.

2 Kaj Dio finis en la sepa tago Sian laboron, kiun Li faris, kaj Li ripozis en la sepa tago de la tuta laboro, kiun Li faris.

3 Kaj Dio benis la sepan tagon kaj sanktigis gxin, cxar en gxi Li ripozis de Sia tuta laboro, kiun Li faris kreante.

4 Tia estas la naskigxo de la cxielo kaj la tero, kiam ili estis kreitaj, kiam Dio la Eternulo faris la teron kaj la cxielon.

5 Kaj nenia kampa arbetajxo ankoraux estis sur la tero, kaj nenia kampa herbo ankoraux kreskis, cxar Dio la Eternulo ne pluvigis sur la teron, kaj ne ekzistis homo, por prilabori la teron.

6 Sed nebulo levigxadis de la tero kaj donadis malsekecon al la tuta suprajxo de la tero.

7 Kaj Dio la Eternulo kreis la homon el polvo de la tero, kaj Li enblovis en lian nazon spiron de vivo, kaj la homo farigxis viva animo.

8 Kaj Dio la Eternulo plantis gxardenon en Eden en la Oriento, kaj Li metis tien la homon, kiun Li kreis.

9 Kaj Dio la Eternulo elkreskigis el la tero cxiun arbon cxarman por la vido kaj bonan por la mangxo, kaj la arbon de vivo en la mezo de la gxardeno, kaj la arbon de sciado pri bono kaj malbono.

10 Kaj rivero eliras el Eden, por akvoprovizi la gxardenon, kaj de tie gxi dividigxas kaj farigxas kvar cxefpartoj.

11 La nomo de unu estas Pisxon; gxi estas tiu, kiu cxirkauxas la tutan landon HXavila, kie estas la oro.

12 Kaj la oro de tiu lando estas bona; tie trovigxas bedelio kaj la sxtono onikso.

13 Kaj la nomo de la dua rivero estas Gihxon; gxi estas tiu, kiu cxirkauxas la tutan landon Etiopujo.

14 Kaj la nomo de la tria rivero estas HXidekel; gxi estas tiu, kiu fluas antaux Asirio. Kaj la kvara rivero estas Euxfrato.

15 Kaj Dio la Eternulo prenis la homon kaj enlogxigis lin en la gxardeno Edena, por ke li prilaboradu gxin kaj gardu gxin.

16 Kaj Dio la Eternulo ordonis al la homo, dirante: De cxiu arbo de la gxardeno vi mangxu;

17 sed de la arbo de sciado pri bono kaj malbono vi ne mangxu, cxar en la tago, en kiu vi mangxos de gxi, vi mortos.

18 Kaj Dio la Eternulo diris: Ne estas bone, ke la homo estu sola; Mi kreos al li helpanton similan al li.

19 Kaj Dio la Eternulo kreis el la tero cxiujn bestojn de la kampo kaj cxiujn birdojn de la cxielo, kaj venigis ilin al la homo, por vidi, kiel li nomos ilin; kaj kiel la homo nomis cxiun vivan estajxon, tiel restis gxia nomo.

20 Kaj la homo donis nomojn al cxiuj brutoj kaj al la birdoj de la cxielo kaj al cxiuj bestoj de la kampo; sed por la homo ne trovigxis helpanto simila al li.

21 Kaj Dio la Eternulo faligis profundan dormon sur la homon, kaj cxi tiu endormigxis; kaj Li prenis unu el liaj ripoj kaj fermis la lokon per karno.

22 Kaj Dio la Eternulo konstruis el la ripo, kiun Li prenis de la homo, virinon, kaj Li venigis sxin al la homo.

23 Kaj la homo diris: Jen nun sxi estas osto el miaj ostoj kaj karno el mia karno; sxi estu nomata Virino, cxar el Viro sxi estas prenita.

24 Tial viro forlasos sian patron kaj sian patrinon, kaj aligxos al sia edzino, kaj ili estos unu karno.

25 Kaj ili ambaux estis nudaj, la homo kaj lia edzino, kaj ili ne hontis.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #117

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117. The land of Cush, which is Ethiopia, also abounded in gold, precious stones, and spices. These, as has been stated, mean good, truth, and pleasing things produced from these, such as those that belong to cognitions of love and faith. This becomes clear from the places quoted already in 113 - Isaiah 60:6; Matthew 2:1, 11; Psalms 72:15. That Cush or Ethiopia, and Sheba too, when used in the Word, have a similar meaning is clear in the Prophets, as in Zephaniah, where also the rivers of Cush are mentioned.

In the morning He will bring His judgement to light. For at that time I will turn to the peoples with a clear language that they may all call on the name of Jehovah, that they may serve Him with one accord. 1 From the crossing-point of the rivers of Cush My worshippers will bring My offering. Zephaniah 3:5, 9-10.

And in Daniel, when the king of the north and the king of the south are the subject,

He will have dominion over the secret hoards of gold and silver, and over all the precious things of Egypt. And the Libyans and the Ethiopians will follow at his feet. Daniel 11:43.

Here 'Egypt' stands for facts and 'the Ethiopians' for cognitions.

[2] In Ezekiel,

The traders of Sheba and Raamah, they were your and in every precious stone, and gold. Ezekiel 27:22.

These [traders] in the same way mean cognitions of faith. In David, when the Lord is the subject, and so the celestial man also,

In his days the righteous man will flourish, and much peace, until the moon will be no more. The kings of Tarshish and the isles will render their tribute; the kings of Sheba and Seba will bring their gift. Psalms 72:7, 10.

The whole context of this Psalm shows plainly that these words mean things on the celestial side of faith. Similar things were meant by the Queen of Sheba who came to Solomon and posed hard questions, and who brought him spices, gold, and precious stones, 1 Kings 10:1-3. For everything that appears in the historical sections of the Word, no less than in the Prophets, means, represents, and embodies arcana.

각주:

1. literally, with one shoulder

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

스웨덴보그의 저서에서

 

The New Jerusalem and its Heavenly Teachings #277

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277. Inflow. The inflow of heaven into the world and the inflow of the soul into all parts of the body: 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626 (which include evidence from personal experience). Nothing comes into being from itself, but rather from something prior, so everything comes from one primary entity: 4523, 4524, 6040, 6056. Everything constantly continues to exist in the same way that it came into being, because continued existence is a perpetual coming into being: 1 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056. Inflow happens according to the divine design: 7270. This makes it possible for us to see that everything is continuing to exist from the primary and underlying reality, because it came into being from that underlying reality: 4523, 4524, 6040, 6056. Every bit of life flows in from that primary underlying reality because that is its source, so it flows in from the Lord: 3001, 3318, 3337, 3338, 3344, 3484, 3619, 3741, 3742, 3743, 4318, 4319, 4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468, 6469, 6470, 6479, 9276, 10196. Every "coming into being" comes from an underlying reality, and nothing can come into being unless it has its own underlying reality within it: 4523, 4524, 6040, 6056.

All of our thinking and all of our willing flows into us: 904, 2886, 2887, 2888, 4151, 4319, 4320, 5846, 5848, 6189, 6191, 6194, 6197, 6198, 6199, 6213, 7147, 10219 (which include evidence from personal experience). Our ability to examine things, to think, and to reach conclusions as the result of analysis comes from an inflow: 2888, 4319, 4320. If the inflow from the spiritual world were taken away from us we could not survive for a single moment, and yet we are in a state of freedom: 2887, 5849, 5854, 6321 (which include evidence from eyewitness experience). The life that flows in from the Lord varies depending on our state and on our receptivity: 2069, 5986, 6472, 7343. In evil people the goodness that flows in from the Lord is turned into evil and the truth into falsity: 3643, 4632 (which include evidence from eyewitness experience). How much we receive of the goodness and truth that is constantly flowing in from the Lord depends on the extent to which evil and falsity in us have been moved out of the way: 2411, 3142, 3147, 5828.

Everything good flows in from the Lord and everything evil flows in from hell: 904, 4151. People nowadays believe that everything is in and from themselves even though it is all flowing in; and they ought to know this from the church's teaching that everything good comes from heaven and everything evil comes from hell: 4249, 6193, 6206. If people believed the way things actually are, they would not take evil into themselves, because they would throw it out of themselves and back into hell, and they would not claim that goodness was their own and therefore would not take any credit for it: 6206, 6324, 6325. How happy our state would be then-with the Lord's help we would have an inward perspective on both goodness and evil: 6325. People who deny the existence of heaven or who know nothing about it are unaware that there is any inflow coming from it: 4322, 5649, 6193, 6479. What inflow is: 6128, 6190, 9407 (which is illustrated by comparisons).

[2] Inflow is spiritual; it is not physical. It flows from the spiritual world into the physical world and not from the physical world into the spiritual world: 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9109, 9110. Inflow flows through the inner self into the outer self and not the reverse: 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, 9380. This is because the inner self is in the spiritual world and the outer self is in the physical world: 978, 1015, 3628, 4459, 4523, 4524, 6057, 6309, 9701-9709, 10156, 10472. The appearance that there is an inflow from outward things into inward ones is an illusion: 3721. Within us, inflow flows through our rational faculty into our factual knowledge and not the reverse: 1495, 1707, 1940. The nature of the pattern of inflow: 775, 880, 1096, 1495, 7270.

Inflow comes directly from the Lord and also indirectly through the spiritual world or heaven: 6063, 6307, 6472, 9682, 9683. The Lord flows directly into the tiniest details of everything: 6058, 6474-6478, 8717, 8728. On the Lord's indirect inflow through heaven: 4067, 6982, 6985, 6996. It happens through the spirits and angels who are associated with us: 697, 5846-5866. The Lord flows through angels into the goals from and for which we think, intend, and act as we do (1317, 1645, 5846, 5854), and also into matters of conscience within us (6207, 6213); through spirits, he flows into our thoughts and from there into the contents of our memory (4186, 5858, 5864, 6192, 6193, 6198, 6199, 6319). It is hard for people to believe this: 6214. How the Lord flows into things that are highest and things that are lowest at the same time, or into what is inmost and what is outermost at the same time: 5147, 5150, 6473, 7004, 7007, 7270. The Lord flows into what is good in us and through that goodness into what is true, but not the reverse: 5482, 6027, 8685, 8701, 10153. Goodness gives us the ability to accept the inflow from the Lord; truth apart from goodness does not: 8321. Nothing that comes into our thoughts does us any harm, but what comes into our will does, because it becomes part of us: 6308. The Divine at the highest levels is quiet and peaceful, but as it comes down toward the lower levels within us it becomes unpeaceful and even tumultuous because of the disorder there: 8823. The effect of the Lord's inflow on the prophets: 6212.

There exists a kind of divine inflow that is general: 5850 (which includes some description of it). It is a constant force that causes things to act in keeping with the overall design: 6211. This is the kind of inflow that affects the lives of animals (5850), and also the members of the plant kingdom (3648). Even in us, thought descends into speech and will into behavior in accord with this general inflow: 5862, 5990, 6192, 6211.

각주:

1. The Latin phrase subsistentia est perpetua existentia, here translated "continued existence is a perpetual coming into being," was a common theological maxim in Swedenborg's day. (For passages in which it is implied that the idea is generally accepted, see Secrets of Heaven 3483, 5084:3; Marriage Love 380[8]; Soul-Body Interaction 4.) Swedenborg frequently built on it (in addition to the Secrets of Heaven passages cited here in New Jerusalem, see §§775:2, 4322, 5116:3, 5377, 6482, 9502, 9847, 10076:5, 10152:3, 10252:3, 10266; Heaven and Hell 106, 303; Divine Love and Wisdom 152; Soul-Body Interaction 9; True Christianity 35[8], 46, 224:1). The notion is referred to as a commonplace in part 5 of Discourse on Method by Descartes: "This is a commonly accepted opinion among theologians-that the action by which God now conserves [the universe] is the same as that by which He created it" (Descartes [1637] 2001, 37). This maintenance in existence is sometimes given the technical term preservation or conservation. Elsewhere Descartes offers this explanation: "There is no relation of dependence between the present time and the immediately preceding time, and hence no less a cause is required to preserve something than is required to create it in the first place" (Descartes [1641] 1984, 116). Catholic philosopher Thomas Aquinas makes a similar statement about all "creatures," that is, created things: "The being of every creature depends on God, so that not for a moment could it subsist [have independent existence], but would fall into nothingness were it not kept in being by the operation of the Divine power" ( Summa Theologiae 1:104:1; translation in Aquinas 2012, 14:505). Another formulation of this concept is that "God's concern with the world is not to be thought of as relating merely to the provision of the world with its initial impulse into being, but as an incessant and intimate care for the beings to which he has given all that they have and all that they are" (Mascall 1966, 101). [SS, JSR]

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