ബൈബിൾ

 

Genesis 2

പഠനം

   

1 Thus the heavens and the earth were finished, and all the host of them.

2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from the earth, and watered the whole face of the ground.

7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

12 And the gold of that land is good: there is bdellium and the onyx stone.

13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

21 And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

25 And they were both naked, the man and his wife, and were not ashamed.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3623

ഈ ഭാഗം പഠിക്കുക

  
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3623. 'What would life hold for me?' means, and so there would not be any conjunction. This is clear from the meaning of 'life' as conjunction by means of truths and goods. For when it was not possible for any truth from a common stem or genuine source to be joined to natural truth, there could not be any alliance of the natural to the truth of the rational, in which case it seemed to the rational as though its own life were no life, 3493, 3620. This is why here 'what would life hold for me?' means, and so there would not be any conjunction. Here and in other places the word 'life' in the original language is plural, and the reason for this is that in man there are two powers of life. The first is called the understanding and is the receptacle of truth, the second is called the will and is the receptacle of good. These two forms or powers of life make one when the understanding is rooted in the will, or what amounts to the same, when truth is grounded in good. This explains why in Hebrew the noun 'life' is sometimes singular, sometimes plural. The plural form of that noun is used in all the following places, Jehovah God formed the man, dust from the ground; and He breathed into his nostrils the breath of life, and man became a living soul. Genesis 2:7. Jehovah God caused to spring up out of the ground every tree desirable to the sight and good for food, and the tree of life in the middle of the garden. Genesis 2:9. Behold, I am bringing a flood of waters over the earth, to destroy all flesh in which there is the spirit of life. Genesis 6:17.

They went in to Noah into the ark, two by two from all flesh in which there is the spirit of life. Genesis 7:15 (in 780).

Everything which had the breath of the spirit of life in its nostrils breathed its last. Genesis 7:12.

In David,

I believe [I am going] to see the goodness of Jehovah in the land of the living. Psalms 27:13.

In the same author,

Who is the man who desires life, who loves [many] days, that he may see good? Psalms 34:12

In the same author,

With You, O Jehovah, is the fountain of life; in Your light do we see light. Psalms 36:9.

In Malachi,

My covenant with Levi was [a covenant] of life and peace. Malachi 2:5.

In Jeremiah,

Thus said Jehovah, Behold, I set before you the way of life and the way of death. Jeremiah 21:8.

In Moses,

To love Jehovah your God, to obey His voice, and to cling to Him, for He is your life and the length of your days, so that you may dwell in the land. Deuteronomy 30:20.

In the same author,

It is not an empty word from you; for it is your life, and through this word you will prolong your days in the land. Deuteronomy 32:47.

And in other places too the plural form of the noun 'life' is used in the original language because, as has been stated, there are two kinds of life which yet make one. It is similar with the word 'heavens' in the Hebrew language, in that the heavens are many and yet make one, or like the expression 'waters' above and below, in Genesis 1:7-9 , by which spiritual things in the rational and in the natural are meant which ought to be one through being joined together. As for the plural form of 'life', when this is used both the life of the will and that of the understanding are meant, and therefore both the life of good and that of truth are meant. For man's life consists in nothing else than good and truth which hold life from the Lord within them. Devoid of good and truth, and of the life which these hold within them, no one is human. For devoid of these no one would ever have been able to will or to think anything. Everything that a person wills originates in good or in that which is not good, and everything he thinks originates in truth or in that which is not truth. Consequently man possesses two kinds of life and these make one when his thinking flows from his willing, that is, when truth which is the truth of faith flows from good which is the good of love.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #8516

ഈ ഭാഗം പഠിക്കുക

  
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8516. 'Therefore on the sixth day He gives you the bread of two days' means that for this reason right at the end of the former state He imparts so great an amount of truth through good that the joining together takes place after that. This is clear from the meaning of 'the sixth day' as the end of a former state, dealt with in 8421; from the meaning of the manna, to which 'the bread' refers here, as the good of truth, dealt with in 8462, 8464; and from the meaning of the sabbath, for which day also the manna on the sixth day was given, so that it was two days' bread, as the joining together of goodness and truth, dealt with in 8495. It has been shown above that since 'the sabbath' means the joining together of goodness and truth, the fact that no man[na] was to be found on the seventh day means that when that joining together has taken place a person's actions spring from good and no longer from truth, indeed that they must not any longer spring from truth, 8510.

[2] But as this appears rather baffling, let a few further words of explanation be added. Everyone ought to be led to Christian good, which is called charity, through the truth of faith; for the truth of faith must teach not only what charity is but also what it needs to be like. And unless a person learns this first from the teachings of his Church - for he cannot by any means know it instinctively - he cannot be prepared and so made fit to receive that good. For example, he needs to know from religious teachings that charity in no way involves doing good for selfish reasons, that is, for the sake of reward, nor thus meriting salvation through the works of charity. He also needs to know that all the good of charity originates in the Lord, and none whatever in self, besides very many other teachings telling him what charity is and needs to be like. From all this it becomes clear that a person cannot be led to Christian good except through the truths of faith. In addition a person needs to know that truths do not of themselves enter good but that good adopts truths and attaches them to itself; for the truths of faith in a person's memory lie so to speak in a field that is spread out before his inward vision. Good from the Lord flows into that vision, and from the truths present there it selects and joins to itself those that are compatible. The truths, which lie below, cannot flow into the good, which is above, since it is altogether contrary to order, as well as impossible, for what is lower to flow into what is higher, 5259.

[3] From all this one may now see how Christian good is born with a person when he is being regenerated, and therefore also what a person will be like when he has been regenerated, namely one whose actions spring from good, but not from truth. That is, he is one who is led by the Lord through good and no longer through truth, for now he is governed by charity, that is, by an affection for doing that good. All who are in heaven are led in such a manner, for it is in keeping with Divine order. Thus everything they think or do flows so to speak spontaneously and freely. It would be altogether different if truth were to shape their thought and action, for then they would cogitate over whether or not they should do a certain thing, and so would hesitate over details, and in so doing would obscure the light they have. Eventually they would act in accord with what they themselves loved, thus in accord with influences that pander to their own loves, which is to be led by self, not by the Lord. From all this it is again evident what it is to be forbidden to acquire good through truth any longer, meant by the people gathering manna on six days, and finding none on the seventh day, dealt with in 8505, 8506, 8510.

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