Genesis 3:1-19 : Змија искушава Еву



1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

4 And the serpent said unto the woman, Ye shall not surely die:

5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

9 And the LORD God called unto Adam, and said unto him, Where art thou?

10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

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Adam, Eve and the Serpent


Од стране New Christian Bible Study Staff

This hand beaten brass bowl, dating from 1500-1550, shows Adam, Even and the Serpent in the Garden of Eden. It is made with repousse and chased brass, in 
Germany - possibly Nuremburg. Both the central design and the decoration upon the rim of this dish were made using a series of stamps impressed into the metal. Nuremberg trade regulations stated that all punches and stamps had to be applied by hand. The scene depicts the Fall of Man, when Adam and Eve were tempted by the serpent to pick an apple from the Tree of Knowledge. Scenes like this one were popular on brass dishes of the 16th century as they added a decorative element to objects for household use. This dish was probably used to wash hands, yet contemporary paintings show that dishes were also displayed upon dressers when not in use.
Collection ID: 454-1907
This photo was taken as part of Britain Loves Wikipedia in February 2010 by Valerie McGlinchey.

It’s ironic that the Bible story of Adam and Eve in the Garden of Eden is so often in the cross-hairs of the debate between science and faith; according to the Writings of Emanuel Swedenborg, the story itself is, in fact, about that very debate.

The Writings say that the “man” placed in the Garden of Eden represents a group of prehistoric people who lived in a state of love to the Lord and communion with heaven. They were pure and innocent, with wisdom coming to them as the fruit came from the trees of Eden. The Writings call this the Most Ancient Church, and it was as close as we’ve ever been to heaven on earth.

People of that time were aware, on an ongoing basis, that life flowed into them from the Lord, and was not their own. They were aware that their thoughts came from the Lord, and their affections; they not only knew, but also felt, that they did not exist from themselves. For many generations they embraced this blissfully, but eventually they began to feel a tug toward more of a sense of self. They didn’t want to be “just” recipients of life; they wanted to be alive from themselves. This is represented in the idea that it was “not good that the man should be alone.” And all the thoughts and affections of their exalted state – represented by naming the animals – did not satisfy that urge.

So the Lord took the lowest, least-life-receiving part of those people – represented by the rib bone – and built it into a new aspect of humanity, represented by the woman. This change left people cut off from direct communion with heaven (they had to “leave father and mother”), but allowed them to feel life as their own (to “cleave unto their wives”).

Initially, this was fine. The woman was made from a bone, which indicates evil, but was of flesh and blood, meaning that the evil was covered over by a love of good from the Lord. They were still innocent, were still in a state of love to the Lord, and could still receive wisdom from Him, all contained in the idea that they were naked, and not ashamed.

But then the serpent came on the scene – representing our physical senses and the power of reasoning from the evidence of the senses. This is the lowest and most external aspect of our minds, but a powerful and convincing one (and the one where we do science in the modern world). And the serpent questioned God, planting the seed: What if God had lied to them? What if the effect of the forbidden fruit was attaining all knowledge, knowing what God knew, defining right and wrong for themselves, actually being gods themselves?

The Tree of Knowledge – which was forbidden to Adam and Eve – represents using human logic and the evidence of the senses to explore God’s existence and His nature. The Lord knew the people couldn’t do this and maintain the humility and reverence necessary for the state of love they had lived in. But the question enticed them, playing on their sense of living of themselves. And finally they succumbed, acting from the sense of self and pulling their rational faculties – represented by the husband – into it as well.

When they did – when they launched a rational, evidence-based investigation of the Lord, He responded by “opening their eyes” and letting them see that in and of themselves they were evil, and only through Him could they have life and love what is good. Seeing their evil, they grabbed what they could – fig leaves represent external ideas of how to be good – and covered up as best they could.

So what does this mean about “original sin”? Well, in a sense we are still spiritually hobbled because of the way our ancestors turned away from the Lord. But we’re not individually eternally guilty for an offense none of us committed.

What does it mean about the literal accuracy of the story? The Writings clearly teach that it is not actual, literal history, that no two such people ever existed. In fact, the Writings say that the first 11 chapters of Genesis are remnants of a set of holy scriptures that came from descendants of the Most Ancient Church and which predate Biblical times. These works draw fully from the correspondences between natural things and spiritual things, using the deeply symbolic language of that age. What they really offer, then, is the spiritual history of early humanity, not the natural history – and isn’t the spiritual history more important anyway?

What does it mean about men and women? Well, “Adam” was not a man, and “Eve” was not a woman; both represented aspects of humanity, and they are essentially free of gender. So the fact that the story has been used to suppress and demean women is a pernicious misreading.

Finally, what does it mean about science and faith? It means they are two separate things, because physical reality and spiritual reality are two separate things. The people were free to expand their minds by eating of all the other fruit; but they were to leave the idea of God alone. And that warning still stands: If we try to use science to either prove or disprove the existence of the Lord, we will get thrown out of the garden.