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1 Ja Jumala siunasi Noan ja hänen poikansa, ja sanoi heille: olkaat hedelmälliset, lisääntykäät ja täyttäkäät maata.

2 Ja teidän pelkonne ja hämmästyksenne olkoon kaikissa eläimissä maan päällä, ja kaikissa linnuissa taivaan alla; ja kaikissa, jotka maalla matelevat, ja kaikissa kaloissa meressä: ne ovat teidän käsiinne annetut.

3 Kaikki, jotka liikkuvat ja elävät, olkoon teille ruaksi: niinkuin viheriäisen ruohon, olen minä kaikki teille antanut.

4 Ainoastansa älkäät syökö lihaa, jossa vielä on veri itsessänsä:

5 Ja totisesti minä tahdon vaatia teidän ruumiinne veren, kaikilta eläimiltä minä sen tahdon vaatia: ja ihmisen kädestä, ja myös itsekunkin hänen veljensä kädestä tahdon minä vaatia ihmisen hengen.

6 Se kuin ihmisen veren vuodattaa, hänen verensä pitää ihmisen kautta vuodatettaman: sillä Jumala on ihmisen tehnyt kuvaksensa.

7 Olkaat siis hedelmälliset, lisääntykäät ja enentäkäät teitänne maassa, ja tulkaat siinä moneksi.

8 Ja Jumala puhui Noalle ja hänen pojillensa hänen kanssansa, sanoen:

9 Ja minä, katso, minä teen teidän kanssanne minun liittoni, ja teidän siemenenne kanssa teidän jälkeenne.

10 Ja jokaisen elävän hengen kanssa, jotka teidän tykönänne ovat, sekä linnuissa että karjassa, ja kaikissa eläimissä maan päällä, jotka teidän tykönänne ovat, kaikissa niissä, jotka arkista läksivät, mikä ikänänsä eläin se maassa on.

11 Ja teen minun liittoni teidän kanssanne: ettei tästedes enää pidä kaikkea lihaa hukutettaman vedenpaisumisella: ja ei pidä tästedes enää vedenpaisumus tuleman maata turmelemaan.

12 Ja Jumala sanoi: tämä on sen liiton merkki, jonka minä annan minun ja teidän välillenne, ja joka elävän hengen välille teidän tykönänne, tästedes ijankaikkiseen.

13 Minun kaareni minä olen pannut pilviin: sen pitää oleman liiton merkki, minun ja maan välillä.

14 Ja koska niin tapahtuu, että minä tuotan pilven maan ylitse: niin pitää kaari pilvissä nähtämän.

15 Ja niin minä muistan minun liittoni, minun ja teidän välillänne, ja joka elävän hengen kaikkinaisessa lihassa; ettei enää vedenpaisumus pidä tuleman kaikkea lihaa hukuttamaan.

16 Sentäden pitää kaaren pilvissä oleman, että minä katson sitä, ja muistan sen ijankaikkisen liiton Jumalan välillä ja joka elävän hengen, kaikkinaisessa lihassa, kuin maan päällä on.

17 Ja Jumala sanoi Noalle: tämä on sen liiton merkki, jonka minä olen tehnyt minun ja kaiken lihan välille maan päällä.

18 Ja Noan pojat, jotka läksivät arkista, olivat Sem, Ham, ja Japhet. Ja Ham oli Kanaanin Isä.

19 Nämä ovat kolme Noan poikaa, ja heistä ovat ne, jotka hajoitetut ovat kaikkeen maahan.

20 Ja Noa rupesi olemaan peltomiesnä, ja istutti viinamäen.

21 Ja hän joi viinaa; ja juopui ja makasi peittämättä majassansa.

22 Koska Ham, Kanaanin Isä, näki hänen isänsä hävyn, sanoi hän sen molemmille veljillensä, jotka ulkona olivat.

23 Niin otti Sem ja Japhet vaatteen, ja panivat molempain heidän hartioillensa, ja menivät seljittäin, ja peittivät isänsä hävyn. Ja heidän kasvonsa olivat käännetyt pois, niin etteivät he nähneet isänsä häpyä.

24 Koska Noa heräsi viinastansa, ja sai tietää, mitä hänen nuorin poikansa hänelle tehnyt oli:

25 Niin sanoi hän: kirottu olkoon Kanaan: olkoon hän orjain orja, hänen veljeinsä seassa.

26 Ja vielä sanoi: Kiitetty olkoon Herra Semin Jumala, ja Kanaan olkoon hänen orjansa.

27 Jumala levittäköön Japhetin, ja hän asukoon Semin majoissa, ja Kanaan olkoon hänen orjansa.

28 Ja Noa eli, vedenpaisumisen jälkeen kolmesataa ja viisikymmentä ajastaikaa.

29 Ja koko Noan ikä oli yhdeksänsataa ja viisikymmentä ajastaikaa, ja kuoli.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Van Swedenborgs Werken

 

Arcana Coelestia #9961

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9961. From the loins even unto the thighs they shall be. That this signifies the extension of the exterior things of conjugial love, which are signified by “the linen breeches,” is evident from the signification of “the loins,” and “the thighs,” as being the things that belong to conjugial love; “the loins,” those which belong to its interiors; and “the thighs,” those which belong to its exteriors; thus its extension from interiors to exteriors. That “the loins” signify the interior things of this love, is because they are above; and that “the thighs” signify its exterior things, is because they are below; for the things with man which are above signify interior things, and those which are below signify exterior things. From this it is that in the Word interior things are meant by higher, and exterior by lower things (see n. 3084, 4599, 5146, 8325). With man the higher things correspond to celestial and spiritual things, which are interior; and the lower things correspond to natural things, which are exterior.

It is from this that “the feet” signify natural things (n. 2162, 3147, 3986, 4382, 4938-4952). And as by the thighs is meant the lower part of the loins, which looks toward the feet, therefore the exterior or lower things of conjugial love are signified by the thighs (n. 4277, 4280); but that in general “the loins” signify conjugial love, see n. 3021, 3294, 4575, 5050-5062. That “the loins” have this signification is from correspondence. (Concerning the correspondence of all things of man with heaven, see what has been abundantly shown in the places already cited, n. 9276, 9280.)

[2] It is said “the extension of conjugial love from interior things to exterior;” for in the heavens there is an extension of all things of love and of all things of faith, or what is the same, of all things of good and of all things of truth, for there all are conjoined according to affinities in respect to the truths of faith and the goods of love. There is such an extension in each heaven. This extension reaches also into the heavens which are beneath, because all the heavens make a one; nay, they extend even to man, so that he likewise may make a one with the heavens. This extension is what is meant by “the extension from higher or interior to lower or exterior things.” Higher or interior things are called celestial and spiritual, while lower or exterior things are called natural or worldly.

[3] As to what specifically concerns conjugial love, the extension of which is here described, this love is the fundamental of all loves; for it descends from the marriage of good and truth in the heavens; and as the marriage of good and truth is in the heavens, and makes the heavens, therefore love truly conjugial is heaven itself with man. But the marriage of good and truth in the heavens descends from the conjunction of the Lord with the heavens; for that which proceeds from the Lord and flows into the heavens is the good of love; and that which is received there by the angels is the truth thence derived, thus is the truth which is from good, or in which is good. For this reason the Lord is called in the Word the “Bridegroom” and “Husband;” and heaven with the church is called the “bride” and “wife.”

[4] From all this it can be seen how holy marriages are in heaven, and how profane adulteries are there. For in themselves marriages are so holy that there is nothing more holy, and this also for the reason that they are the seminaries of the human race, and the human race is the seminary of the heavens, for thither come the men who in the world have lived an angelic life. And on the other hand adulteries are so profane that there is nothing more profane, because they are destructive of heaven and the church with man. (That this is so, see what has been said and shown above concerning marriages and adulteries, n. 2727-2759)

[5] From all this it can be seen further why by “nakedness” are signified the filthy and infernal things spoken of in the preceding paragraph; and why it was so strictly enjoined that Aaron and his sons, while ministering, should be clothed with breeches, and that otherwise they would die; for it is said, “Thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall be; and they shall be upon Aaron, and upon his sons, when they go into the Tent of meeting, or when they come near unto the altar to minister in what is holy; lest they bear iniquity, and die; it is a statute of an age to him and to his seed after him.”

[6] Therefore be it known that by conjugial love is meant all celestial and spiritual love, for the reason, as shown above, that love truly conjugial is the fundamental of all loves. Therefore those who are in this love are also in all other loves of heaven and of the church, for as before said, it descends from the marriage of good and truth in the heavens, which marriage makes heaven. From this also it is that in the Word heaven is compared to a “marriage,” and is likewise called a “marriage.” From this also it is evident why a warning was given that the nakednesses of Aaron and of his sons should not appear while they were ministering; for their “nakednesses” signified all loves contrary to heavenly loves, which in general, when they are ends, are called the loves of self and of the world, and are filthy and infernal loves. That this is so the man of the present day is not aware, for the reason that he is in these loves, and perceives no other delight than that which is from them. Consequently when spiritual love and celestial love are mentioned, he is perplexed, and does not know what they are, consequently what heaven is; and perhaps he will be amazed when he hears and thinks that in spiritual and celestial love, separate from the love of self and of the world, there is eternal happiness which is unutterable.

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

Van Swedenborgs Werken

 

Arcana Coelestia #6914

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6914. And I will give this people favor in the eyes of the Egyptians. That this signifies the fear of those who are in falsities before those who are of the spiritual church, by reason of the plagues, is evident from the signification of “giving favor,” as being fear by reason of plagues (of which below); from the representation of the sons of Israel, who are here “the people,” as being those who are of the spiritual church (see n. 6637); and from the representation of the Egyptians, as being those who are in falsities (of which frequently above). That “to give favor in the eyes of the Egyptians” signifies fear by reason of plagues with those who are in falsities, is evident from the meaning of the things in the internal sense, for those who are in falsities are treated of, who are signified by the “Egyptians,” in that truths and goods were to be taken away from them, and to be transferred to those who are of the spiritual church; and as those who are in falsities are treated of, by “favor” is not meant favor, for they who are in falsities and evils never have any favor for anyone; but if they benefit anyone, or do not injure him, it is from fear of plagues; this is the source of their favor, and this is the “favor” which is here meant in the internal sense. The internal sense sets forth things such as they are, not such as they are presented in the letter; and applies each to the subject. That this is so, is plain also from what follows concerning the Egyptians, in that they did not let the sons of Israel go from any favor, but from fear on account of further plagues (Exodus 11:1; 12:33).

[2] As the spoiling of the Egyptians is treated of in these two verses by the women of Israel asking from the Egyptian women silver, gold, and garments, and as it cannot possibly be known how this is, except from revelation about the things that take place in the other life, for the internal sense involves such things as take place among angels and spirits, therefore it shall be told. That before the Lord’s coming the lower part of heaven was occupied by evil genii and spirits, and that they were afterward expelled thence and that region given to those of the spiritual church, may be seen above (n. 6858). So long as the evil genii and spirits were there, they were under the continual view of the angels of the higher heaven, and by this they were restrained from doing evils openly. At this day also some who are more deceitful than others, because they deceive by a pretence of innocence and charity, are under the view of the celestials, and so long as this is the case they are withheld from their wicked arts. They are directly above the head, and the celestial angels, under whose view they are, are still higher. From this it has been given me to know what was the state of the evil genii and spirits who before the coming of the Lord occupied the lower region of heaven, namely, that at that time they were withheld by the angels of the higher heaven from doing evils openly.

[3] But in what manner they were withheld from doing evils openly, it has also been given me to know. They were kept in external bonds, namely, in fear of the loss of honor and reputation, and in fear of the deprivation of possessions in that region of heaven, and of being thrust down into hell; and then there were joined to them simple good spirits; as is the case with men in the world, who, though inwardly devils, are nevertheless kept by such external bonds in the pretence of what is honorable and just, and in well-doing; and in order that they may be so kept, there are joined to them spirits who are in simple good. This was the case with the evil who were in the lower region of heaven before the coming of the Lord; and then they also could be driven to speak truth and to do good by means of their own loves; no otherwise than evil priests, even the worst, who are devils inwardly, who can preach the doctrinal things of their own church with such ardor and pretended zeal as to move the hearts of their hearers to piety, and yet at the same time they are in the love of self and of the world. For thought about honor and gain is what universally reigns within them, and from this fire they are stirred up so to preach. It is the evil spirits with whom they are, and who are in similar love, and thence in similar thought, who lead them; and to these are joined simple good spirits. From all this it can be seen what the state of heaven was before the Lord’s coming.

[4] But after His coming the states of heaven and of hell were quite changed, for then the evil genii and spirits who occupied the lower region of heaven were cast down, and in their stead they who were of the spiritual church were taken up thither. The evil who were cast down were then deprived of the external bonds which as before said were fears of the loss of honor and reputation, and of the losing of possessions in that region; and in this way they were left to their interiors, which were no other than diabolical and infernal, and so they were consigned to the hells. The taking away of external bonds is effected in the other life by the removal of the good spirits who had been joined to the evil ones. When these are removed, the infernals can no longer be in any pretence of what is good, just, and honorable, but are such as they had been inwardly in the world, that is, such as they had been in thought and will, which they had there concealed from others; and then they desire nothing else than to do evil. These simple good spirits who were taken away from them, were given or joined to those who were of the spiritual church, to whom that region of heaven was given for a possession; and it was from this that these latter were enriched with the truths and goods which were before in the possession of the evil genii and spirits; for enrichment in truths and goods in the other life is effected by the adjoining of spirits who are in truth and good, because through these is effected communication.

[5] This is what is signified by the sons of Israel not going empty from Egypt, and by a woman asking of her neighbor, and of her that sojourned in her house, vessels of silver, and vessels of gold, and garments, and thus spoiling the Egyptians. Everyone can see that unless such things had been represented, the Divine would never have commanded that the sons of Israel should use such guile against the Egyptians; for every such thing is very far from the Divine. But as the Israelitish people was altogether representative, it was permitted them by the Divine to do so, because it was so done with the evil in the other life. Be it known that very many things which were commanded by Jehovah or the Lord, in the internal sense do not signify that they were commanded, but that they were permitted.

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