2
And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Genesis 1:2
Psalms 104
1
Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
2
Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain:
3
Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
4
Who maketh his angels spirits; his ministers a flaming fire:
5
Who laid the foundations of the earth, that it should not be removed for ever.
6
Thou coveredst it with the deep as with a garment: the waters stood above the mountains.
7
At thy rebuke they fled; at the voice of thy thunder they hasted away.
8
They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.
9
Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
10
He sendeth the springs into the valleys, which run among the hills.
11
They give drink to every beast of the field: the wild asses quench their thirst.
12
By them shall the fowls of the heaven have their habitation, which sing among the branches.
13
He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
14
He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;
15
And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.
16
The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;
17
Where the birds make their nests: as for the stork, the fir trees are her house.
18
The high hills are a refuge for the wild goats; and the rocks for the conies.
19
He appointed the moon for seasons: the sun knoweth his going down.
20
Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.
21
The young lions roar after their prey, and seek their meat from God.
22
The sun ariseth, they gather themselves together, and lay them down in their dens.
23
Man goeth forth unto his work and to his labour until the evening.
24
O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
25
So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.
26
There go the ships: there is that leviathan, whom thou hast made to play therein.
27
These wait all upon thee; that thou mayest give them their meat in due season.
28
That thou givest them they gather: thou openest thine hand, they are filled with good.
29
Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
30
Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
31
The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
32
He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.
33
I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being.
34
My meditation of him shall be sweet: I will be glad in the LORD.
35
Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
Arcana Coelestia #8891
8891. 'For in six days Jehovah made heaven and earth, and the sea' means regenerating and vivifying the things in the internal man and in the external. This is clear from the meaning of 'six days' as states of conflict, dealt with just above in 8888, and - when used in reference to Jehovah, that is, the Lord - as His labour with a person before he is regenerated, 8510; from the meaning of 'heaven and earth' as the Church or Lord's kingdom in a person, 'heaven' being in his internal man and 'earth' in his external, dealt with in 82, 1411, 1733, 1850, 2117, 2118 (end), 3355 (end), 4535, so that a person who has been regenerated is meant, that is, one who has acquired new life and accordingly been vivified; and from the meaning of 'the sea' as the sensory awareness adhering to the bodily level of a person's mind, dealt with in 8872.
[2] The present verse deals with the sanctifying of the seventh day or institution of the sabbath, describing it as follows,
In six days Jehovah made heaven and earth, the sea, and all that is in them, and rested on the seventh day; therefore Jehovah blessed the sabbath day, and sanctified it.
When people's thinking does not extend beyond the sense of the letter they cannot do other than suppose that the creation described in the first and second chapters of Genesis is the creation of the universe, and that there were six days within which heaven, earth, the sea, and all that is in them were created, and at length the human being in God's likeness. Yet is there anyone pondering on the details who fails to see that the creation of the universe is not what is meant there? For there are things in those chapters which common sense tells anyone are not literally true, for example, that days existed before the sun and moon, that light and darkness did so, and that plants and trees sprang up, when in fact it is through those [great] lights that light is given, light and darkness are divided, and so days come into being.
[3] Further on after these details, others of a similar nature follow which scarcely anyone who thinks more deeply will consider to have been literally possible, such as these: The woman was built out of the man's rib; two trees were placed in paradise, the fruit of one of which they were forbidden to eat; a serpent spoke from one of them to the wife of man (homo), who had been the wisest of mortal beings; what it said - what came out of the serpent's mouth - deceived them both; and the whole human race, numbering so very many thousands of thousands, was therefore condemned to hell. As soon as they are contemplated these and similar details there inevitably seem nonsensical to those who entertain any doubt about the holiness of the Word; and they lead to a denial of the Divine there. However it should be realized that every detail there down to the smallest is Divine; they all contain arcana which are clearly visible to angels in heaven, as in broad daylight. The reason why this should be so is that angels do not see the literal meaning of the Word but what lies within it, that is, spiritual and celestial realities, and Divine ones within these. When the first chapter of Genesis is read they perceive no other creation than the new creation of a human being, which is called regeneration. This is what is described there, 'paradise' being the wisdom of a person created anew. 'The two trees in the middle of it' are the two mental powers of that person, which are a will desiring good, meant by 'the tree of life', and an understanding seeing truth, meant by 'the tree of knowledge'. And the reason why they were forbidden to eat from this tree was that a person who has been regenerated or created anew ought no longer to be led by an understanding that sees truth but by a will desiring good, or else his newness of life is destroyed. Regarding these matters, see 202, 337, 2454, 2715, 3246, 3652, 4448, 5895 (end), 5897 (end), 7877, 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8690, 8701, 8722. Consequently Adam or Man and Eve his wife there are used to mean a new Church, and 'eating from the tree of knowledge' to mean the decline of that Church from good into truth, consequently from love to the Lord and towards the neighbour into faith without such love. And this came about through reasoning arising from self-intelligence, that reasoning being meant by 'the serpent', see 195-197, 6398, 6399, 6949, 7293.
[4] From all this it is evident that the historical narratives regarding creation, and regarding the first human being and paradise, are the descriptions of fictitious historical events, containing heavenly and Divine realities within them. Making up such stories was in keeping with the accepted custom in the ancient Churches; and the custom also spread from them to many outside the Church, who in a similar way produced descriptions of fictitious historical events, wrapping up arcana within them, as is evident from writers belonging to most ancient times. For the ancient Churches were well acquainted with what such things as exist in the world meant in heaven. Nor were great exploits of sufficient importance for them to write about, only the things of heaven. Things of heaven occupied their minds because they thought on a more internal level than people do at the present day and so were in contact with angels; and for this reason they gained a delight out of putting together such stories. But they were led by the Lord to images which would be held sacred in Churches. Out of these they composed stories in which everything had a correspondence
[5] All this shows what 'heaven and earth' is used to mean in the first verse of the first chapter of Genesis - the internal Church and the external Church. The fact that they are meant by 'heaven and earth' is also clear from places in the Prophets which speak of a new heaven and a new earth, by which a new Church is to be understood, see 82, 1411, 1733, 1850, 2117, 2118 (end), 3355 (end), 4535.
From all this it is now evident that 'in six days Jehovah made heaven and earth, and the sea' means regenerating and vivifying the things in the internal man and in the external man.
