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Genesis 2

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1 Thus the heavens and the earth were finished, and all the host of them.

2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from the earth, and watered the whole face of the ground.

7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

12 And the gold of that land is good: there is bdellium and the onyx stone.

13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

21 And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

25 And they were both naked, the man and his wife, and were not ashamed.

   

Коментар

 

Return to his place

  

'To return to his place' refers to returning to a previous state.

(Референце: Arcana Coelestia 2288, Genesis 18:33)

Из Сведенборгових дела

 

Spiritual Experiences # 155

  
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155. About Speech and the understanding of things, with Angels

1. ) I have spoken with spirits around me about the speech of angels and their understanding of matters which the spirits are extremely interested in knowing about. Having been taught by experience, I said that the angels' speech cannot be perceptible to us, because it contains countless elements almost simultaneously, which would have to be unfolded extensively in a sequence and in many roundabout ways; and that it is not portrayable to us except by forms virtually beyond our grasp and my powers of description, whirling around together in gyrating motions, following the varying pattern of more inward forms. About these forms as they were shown to me, I have spoken elsewhere [191a-92a].

2. ) Meanwhile, there is a form of speech, or of very many speaking at the same time, which, when it falls into the lower orb, does not appear the same, but sometimes quite different, for the most part turning into pictorial symbolism like that of the Prophets, which consequently more inwardly contains heavenly, and therefore hidden, matters. There is a reactive understanding with the angels, that is, arising from these symbolic displays, which, when exhibited through our mental images, are transformed into heavenly subjects that angels can understand, so that the earthly paradise can pass over into the heavenly one.

3. ) It was also shown to me how angels, from facts of nature alone properly joined together, have understood a series of very lofty, heavenly matters. Yet this cannot happen with the angels except through the mercy of God the Messiah. 1747, the 21st of August (old calendar).

4. ) Such gyrating motions I have sometimes been able, by the Divine mercy of God the Messiah, to feel come over me vividly, and I was able to gather therefrom that myriads of such more inward mental images could compose one material one, we may call it, 1 in which such a countless number of elements are contained that a person in the world could never believe it, much less comprehend it. In every more inward mental image, in its turn, [are contained countless elements], but in an incalculably greater degree of perfection.

Now this form, and consequently the influence of God the Messiah through angels, and from them through spirits, upon human minds, becomes disturbed when a person lives in a contrary order, especially when one wants to go into the mysteries of religion by means of knowledge that has been called up by the love of self and the world, and therefore by cupidity. From this there arises a confusion or disturbance like that among the Babylonians building the tower, when their lips were confounded [Gen. 11:4-9], 2

5. ) affirming the absence of God the Messiah from humanity, even though all things are nevertheless ordered in such a way that they may be restored to a semblance of some heavenly form. This can take place in countlessly many ways. For no matter what abstruseness, entanglement, jumble, comes to exist in the lower realm or world, it can nevertheless be brought back to order by God the Messiah; otherwise mankind would perish and not be able to understand anything. On this account there is still a spiritual influence enabling them to exercise their reason. The door from the heavenly Paradise to the earthly one is said to be opened when one is acting from what is higher, that is, according to order - which also is "to turn the face toward." About the Babylonic confounding [of the lip] and the opening of the heavenly Paradise.

Фусноте:

1. The meaning is not that "material" is the wrong term, but it is being used in the sense of "an idea with man in the material world." -tr.

2. This paragraph and the first half of the next is emphasized in the original by the word "Obs." written four times in the margin.

  
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Thanks to the Academy of the New Church, and Bryn Athyn College, for the permission to use this translation.