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1 Tako se dovrši nebo i zemlja i sva vojska njihova.

2 I svrši Bog do sedmog dana dela svoja, koja učini; i počinu u sedmi dan od svih dela svojih, koja učini;

3 I blagoslovi Bog sedmi dan, i posveti ga, jer u taj dan počinu od svih dela svojih, koja učini;

4 To je postanje neba i zemlje, kad postaše, kad Gospod Bog stvori zemlju i nebo,

5 I svaku biljku poljsku, dokle je još ne beše na zemlji, i svaku travku poljsku, dokle još ne nicaše; jer Gospod Bog još ne pusti dažda na zemlju, niti beše čoveka da radi zemlju,

6 Ali se podizaše para sa zemlje da natapa svu zemlju.

7 A stvori Gospod Bog čoveka od praha zemaljskog, i dunu mu u nos duh životni; i posta čovek duša živa.

8 I nasadi Gospod Bog vrt u Edemu na istoku; i onde namesti čoveka, kog stvori.

9 I učini Gospod Bog, te nikoše iz zemlje svakakva drveća lepa za gledanje i dobra za jelo, i drvo od života usred vrta i drvo od znanja dobra i zla.

10 A voda tečaše iz Edema natapajući vrt, i odande se deljaše u četiri reke.

11 Jednoj je ime Fison, ona teče oko cele zemlje evilske, a onde ima zlata,

12 I zlato je one zemlje vrlo dobro; onde ima i bdela i dragog kamena oniha.

13 A drugoj je reci ime Geon, ona teče oko cele zemlje huske.

14 A trećoj je reci ime Hidekel, ona teče k asirskoj. A četvrta je reka Efrat.

15 I uzevši Gospod Bog čoveka namesti ga u vrtu edemskom, da ga radi i da ga čuva.

16 I zapreti Gospod Bog čoveku govoreći: Jedi slobodno sa svakog drveta u vrtu;

17 Ali s drveta od znanja dobra i zla, s njega ne jedi; jer u koji dan okusiš s njega, umrećeš.

18 I reče Gospod Bog: Nije dobro da je čovek sam; da mu načinim druga prema njemu.

19 Jer Gospod Bog stvori od zemlje sve zveri poljske i sve ptice nebeske, i dovede k Adamu da vidi kako će koju nazvati, pa kako Adam nazove koju životinju onako da joj bude ime;

20 I Adam nadede ime svakom živinčetu i svakoj ptici nebeskoj i svakoj zveri poljskoj; ali se ne nađe Adamu drug prema njemu.

21 I Gospod Bog pusti tvrd san na Adama, te zaspa; pa mu uze jedno rebro, i mesto popuni mesom;

22 I Gospod Bog stvori ženu od rebra, koje uze Adamu, i dovede je k Adamu.

23 A Adam reče: Sada eto kost od mojih kosti, i telo od mog tela. Neka joj bude ime čovečica, jer je uzeta od čoveka.

24 Zato će ostaviti čovek oca svog i mater svoju, i prilepiće se k ženi svojoj, i biće dvoje jedno telo.

25 A behu oboje goli. Adam i žena mu, i ne beše ih sramota.

   

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Arcana Coelestia #9230

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9230. And flesh that is torn in the field ye shall not eat. That this signifies that the falsified good of faith shall not be conjoined is evident from the signification of “flesh,” as being good (see n. 7850, 9127); from the signification of a “field,” as being the church in respect to good, thus the good of the church (n. 2971, 3766, 7502, 7571, 9139, 9141); from the signification of “what is torn,” as being that which is destroyed through falsities, thus also what is falsified (n. 5828); and from the signification of “eating,” as being to appropriate and conjoin (n. 2187, 3168, 3513, 3596, 4745, 5643, 8001). From this it is evident that by “flesh that is torn in the field ye shall not eat” is signified that the good of the church, or the falsified good of faith, is not to be appropriated or conjoined.

[2] A few words shall be said about what the good of faith is, and what the truth of faith. Everything of the church is called the “good of faith,” that has to do with life and use from what the doctrine of faith of the church teaches; in a word everything that has to do with willing it and doing it from obedience; for the truths of faith of the church become goods by willing and doing them. But everything is called the “truth of faith,” which as yet has not any use as its end, or which as yet is not for the sake of life, consequently which is merely known and kept in the memory, and from this is laid hold of by the understanding, and is taught from it. For so long as the truths of the church go no further, they are merely knowledges, and relatively to goods are outside the man himself; for man’s memory and understanding are like entries, and his will is like an inner chamber, because the will is the man himself. This shows what the truth of faith is, and what the good of faith. But the good which a man does in his first state during his regeneration is called the “good of faith,” whereas the good which he does in the second state, namely, after he has been regenerated, is called the “good of charity.” And therefore when a man does good from the good of faith, he does good from obedience; but when he does good from the good of charity, he does good from affection. (Concerning these two states with a man who is being regenerated, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227)

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

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Arcana Coelestia #1097

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1097. And Canaan shall be his servant. That this signifies that such as make worship consist solely in externals are among those who may perform vile services to the men of the church, is evident especially from the representatives in the Jewish Church. In the Jewish Church the internal church was represented by Judah and Israel; by Judah the celestial church, by Israel the spiritual church, and by Jacob the external church. But those who made worship consist solely in externals were represented by the Gentiles, whom they called strangers, and who were their servants, and performed menial services in the church. As in Isaiah:

Strangers shall stand and feed your flock, and the sons of the stranger shall be your plowmen and your vinedressers; but ye shall be called the priests of Jehovah; the ministers of our God shall ye be called; ye shall eat the wealth of the Gentiles, and in their glory shall ye boast yourselves (Isaiah 61:5-6).

Here celestial men are called the “priests of Jehovah” spiritual men the “ministers of our God;” those who make worship consist solely in externals are called the “sons of the stranger” who should serve in their fields and vineyards.

[2] Again:

The sons of the stranger shall build up thy walls, and their kings shall minister unto thee (Isaiah 60:10), where in like manner their services are mentioned.

In Joshua concerning the Gibeonites:

Now therefore ye are cursed, and there shall not be cut off from you a servant, both hewers of wood and drawers of water for the house of my God; and Joshua made them that day hewers of wood and drawers of water for the congregation, especially for the altar of Jehovah (Joshua 9:23, 27).It may be seen elsewhere who were represented by the Gibeonites, because of the covenant made with them, in spite of which however they were among those who served in the church. Concerning strangers, a law was delivered, that if they would receive peace and open their gates, they should be tributary and serve (Deuteronomy 20:11; 1 Kings 9:21-22). Everything written in the Word concerning the Jewish Church was representative of the kingdom of the Lord. The kingdom of the Lord is such that everyone in it, whosoever and whatsoever he may be, must perform some use. Nothing but use is regarded by the Lord in His kingdom. Even the infernals must perform some use, but the uses which they perform are most vile. Among those who in the other life perform vile uses are those who have had merely external worship, separated from internal.

[3] Moreover the representatives in the Jewish Church were of such a nature that there was no thought about the person that represented, but only about the thing represented thereby; as for instance in the case of the Jews, who were by no means celestial men, and yet represented them; and Israel again was by no means a spiritual man, yet represented him; and so it was with Jacob and the rest. The same was the case with the kings and priests, by whom was represented the royalty and holiness of the Lord. This is very evident from the use of inanimate things for representation, as Aaron’s garments, the altar itself, the tables for bread, the lamps, the bread and wine, besides oxen, bullocks, goats, sheep, kids, lambs, pigeons, and turtledoves. And because the sons of Judah and Israel only represented the internal and external worship of the Lord’s church, and yet more than others made all worship consist in externals, they above all others may be called “Canaan” according to his signification here.

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