The Bible

 

創世記 8

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1 ノアと、箱舟の中にいたすべての生き物と、すべての家畜とを心にとめられた。を地の上に吹かせられたので、水は退いた。

2 また淵の源と、天の窓とは閉ざされて、天から雨が降らなくなった。

3 それで水はしだいに地の上から引いて、五十の後には水が減り、

4 箱舟は七十七にアララテのにとどまった。

5 水はしだいに減って、十になり、十一日に々の頂が現れた。

6 四十たって、ノアはその造った箱舟のを開いて、

7 からすを放ったところ、からすは地の上から水がかわききるまで、あちらこちらへ飛びまわった。

8 ノアはまた地のおもてから、水がひいたかどうかを見ようと、彼の所から、はとを放ったが、

9 はとはの裏をとどめる所が見つからなかったので、箱舟のノアのもとに帰ってきた。水がまだ全地のおもてにあったからである。彼はを伸べて、これを捕え、箱舟の中の彼のもとに引き入れた。

10 それから七待って再びはとを箱舟から放った。

11 はとは夕方になって彼のもとに帰ってきた。見ると、そのくちばしには、オリブの若があった。ノアは地から水がひいたのを知った。

12 さらに七待ってまた、はとを放ったところ、もはや彼のもとには帰ってこなかった。

13 一歳の一一日になって、地の上の水はかれた。ノアが箱舟のおおいを取り除いて見ると、土のおもては、かわいていた。

14 二十になって、地は全くかわいた。

15 この時、ノアに言われた、

16 「あなたはと、子らと、子らのたちと共に箱舟を出なさい。

17 あなたは、共にいるなるすべての生き物、すなわちと家畜と、地のすべての這うものとを連れて出て、これらのものが地に群がり、地の上にふえ広がるようにしなさい」。

18 ノアは共にいた子らと、と、子らのたちとを連れて出た。

19 またすべての、すべての這うもの、すべての、すべて地の上に動くものは皆、種類にしたがって箱舟を出た。

20 ノア祭壇を築いて、すべての清いと、すべての清いとのうちから取って、燔祭を祭壇の上にささげた。

21 はその香ばしいかおりをかいで、に言われた、「わたしはもはや二度と人のゆえに地をのろわない。人がに思い図ることは、幼い時から悪いからである。わたしは、このたびしたように、もう二度と、すべての生きたものを滅ぼさない。

22 地のある限り、種まきの時も、刈入れの時も、暑さ寒さも、も、昼ももやむことはないであろう」。

   

From Swedenborg's Works

 

Arcana Coelestia #880

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880. And he stayed yet other seven days. That this signifies the beginning of a second state of regeneration, may be evident from the fact that the time is thus described which intervenes between the first state (described in the eighth and ninth verses (Genesis 8:8-9) and this second state (described here in the tenth and eleventh (Genesis 8:10-11). In order to maintain the historic connection, this intervening time is expressed by his “staying.” How the case is with the second state of regeneration may be seen in some degree from what has been said and shown about the first state, which was that the truths of faith could not yet take root, because falsities hindered. The truths of faith are first rooted when man begins to acknowledge and believe, and they are not rooted before. What man hears from the Word and holds in memory, is only the sowing; the rooting does by no means begin until the man accepts and receives the good of charity. All the truth of faith is rooted by the good of faith, that is, by the good of charity. This is as with seed that is cast into the ground while it is still winter and the ground is cold; there indeed it lies, but does not take root. But as soon as the heat of the sun warms the earth in the time of early spring, the seed begins first to push its root within itself, and afterwards to send it forth into the ground. The case is the same with spiritual seed that is being implanted: this is never rooted until the good of charity as it were warms it; then for the first time it pushes its root within itself, and afterwards sends it forth.

[2] There are three things in man which concur and unite together, namely, the Natural, the Spiritual, and the Celestial. His natural never receives any life except from the spiritual, and the spiritual never except from the celestial, and the celestial from the Lord alone, who is life itself. But in order that a still fuller idea may be gained: the natural is the receptacle that receives the spiritual, or is the vessel into which the spiritual is poured; and the spiritual is the receptacle which receives, or is the vessel into which is poured, the celestial. Thus, through things celestial, life comes from the Lord. Such is the influx. The celestial is all the good of faith; in the spiritual man it is the good of charity. The spiritual is truth, which never becomes the truth of faith unless there is in it the good of faith, that is, the good of charity, in which there is life itself from the Lord. That a yet clearer idea may be gained: man’s natural is what does the Work of Charity, by hand or by mouth, and thus by the organs of the body; but this work in itself is dead, and does not live except from the spiritual that is in it; and the spiritual does not live except from the celestial, which lives from the Lord. From this the work is said to be good, since there is nothing good except from the Lord.

[3] This being the case, it must be evident to everyone that in every work of charity the work itself is nothing but a material affair, and that the work is living is attributable to the truth of faith that is in it; and further that neither is the truth of faith anything but an inanimate affair, and that the truth of faith is living is attributable to the good of faith; moreover that the good of faith is not living except from the Lord only, who is Good itself and Life itself. This shows why the celestial angels are unwilling to hear about faith, and are still more unwilling to hear about work (see n. 202). For the celestial angels ascribe to love both the faith and the work, making faith to be from love, and making even the work of faith to be from love, so that with them both the work and the faith vanish, and there remains nothing but love and its derivative good, and within their love is the Lord. In consequence of having ideas so heavenly these angels are distinct from those angels who are called spiritual, their very thought (together with the speech that is derived from this thought) being much more incomprehensible than are the thought and the speech of the spiritual angels.

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