De Bijbel

 

Gênesis 8

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1 Deus lembrou-se de Noé, de todos os animais e de todo o gado, que estavam com ele na arca; e Deus fez passar um vento sobre a terra, e as águas começaram a diminuir.

2 Cerraram-se as fontes do abismo e as janelas do céu, e a chuva do céu se deteve;

3 as águas se foram retirando de sobre a terra; no fim de cento e cinqüenta dias começaram a minguar.

4 No sétimo mês, no dia dezessete do mês, repousou a arca sobre os montes de Arará.

5 E as águas foram minguando até o décimo mês; no décimo mês, no primeiro dia do mês, apareceram os cumes dos montes.

6 Ao cabo de quarenta dias, abriu Noé a janela que havia feito na arca;

7 soltou um corvo que, saindo, ia e voltava até que as águas se secaram de sobre a terra.

8 Depois soltou uma pomba, para ver se as águas tinham minguado de sobre a face da terra;

9 mas a pomba não achou onde pousar a planta do , e voltou a ele para a arca; porque as águas ainda estavam sobre a face de toda a terra; e Noé, estendendo a mão, tomou-a e a recolheu consigo na arca.

10 Esperou ainda outros sete dias, e tornou a soltar a pomba fora da arca.

11 Â tardinha a pomba voltou para ele, e eis no seu bico uma folha verde de oliveira; assim soube Noé que as águas tinham minguado de sobre a terra.

12 Então esperou ainda outros sete dias, e soltou a pomba; e esta não tornou mais a ele.

13 No ano seiscentos e um, no mês primeiro, no primeiro dia do mês, secaram-se as águas de sobre a terra. Então Noé tirou a cobertura da arca: e olhou, e eis que a face a terra estava enxuta.

14 No segundo mês, aos vinte e sete dias do mês, a terra estava seca.

15 Então falou Deus a Noé, dizendo:

16 Sai da arca, tu, e juntamente contigo tua mulher, teus filhos e as mulheres de teus filhos.

17 Todos os animais que estão contigo, de toda a carne, tanto aves como gado e todo réptil que se arrasta sobre a terra, traze-os para fora contigo; para que se reproduzam abundantemente na terra, frutifiquem e se multipliquem sobre a terra.

18 Então saiu Noé, e com ele seus filhos, sua mulher e as mulheres de seus filhos;

19 todo animal, todo réptil e toda ave, tudo o que se move sobre a terra, segundo as suas famílias, saiu da arca.

20 Edificou Noé um altar ao Senhor; e tomou de todo animal limpo e de toda ave limpa, e ofereceu holocaustos sobre o altar.

21 Sentiu o Senhor o suave cheiro e disse em seu coração: Não tornarei mais a amaldiçoar a terra por causa do homem; porque a imaginação do coração do homem é má desde a sua meninice; nem tornarei mais a ferir todo vivente, como acabo de fazer.

22 Enquanto a terra durar, não deixará de haver sementeira e ceifa, frio e calor, verão e inverno, dia e noite.

   

Van Swedenborgs Werken

 

Arcana Coelestia #1044

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1044. 'And it will be for a sign of the covenant between Me and the earth' means a token of the Lord's presence in charity, 'the earth' here being a person's proprium. This is clear from what has been stated already. That 'the earth' means a person's Proprium is clear from the internal sense and from the whole train of thought. Above it was stated that 'this is the sign of the covenant between Me and you and every living soul that is with you' meant whatever has been regenerated; but here the wording is different - 'it will be for a sign of the covenant between Me and the earth'. From this, and also from the repetition of 'sign of the covenant', it is evident that something different is meant here, and indeed that 'the earth' is that which has not been regenerated, and which is incapable of being, namely the will part of a person's proprium.

[2] When somebody is regenerate he belongs to the Lord so far as the understanding Part of his mind is concerned but belongs to himself so far as the will part of it is concerned. These two parts in the spiritual man are opposed to each other. But although the will part of a person's proprium is opposed, its continuing presence is nevertheless inevitable. Indeed all the obscurity in the understanding part, that is, all the thickness of his cloud, originates there. It is constantly flowing in from there, and in the measure it flows in so the cloud in the understanding part thickens; but in the measure it is taken away, the cloud thins out. This is why 'the earth' here means a person's proprium. That 'the earth' means the bodily part of man's nature as well as having many other meanings has been shown already.

[3] The relationship between those two parts is like two parties who were first of all joined together by a covenant of friendship - as will and understanding were in the member of the Most Ancient Church - and then the friendship was broken off and hostility arose, as happened when man corrupted totally the will part of him. After that, when the covenant is renewed, the hostile part presents itself as though the covenant were with it. But no covenant is made with it because it is utterly opposed and contrary. It is made instead with that which flows in from it, as has been stated, that is, with the understanding part of the proprium. The sign or token of the covenant is this, that to the extent the Lord is present in the understanding part of the proprium the will part of it will be taken away. The relationship between the two is just like that of heaven and hell. The understanding part of a regenerate person, by virtue of the charity in which the Lord is present, is heaven, while the will part of him is hell. To the extent the Lord is present in heaven, hell is removed; for when he subsists from himself man is in hell, but when he does so from the Lord he is in heaven. Man is constantly being raised up from hell into heaven, and so far as he is raised up his hell is taken away from him. The sign or token therefore that the Lord is present rests in the fact that man's own will is taken away. The possibility of that removal is achieved by means of temptations and many other means of regeneration.

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