25
s Bilhom, Rahelinom sluškinjom: Dana i Naftalija;
Postanak 3
1
Zmija bijaše lukavija od sve zvjeradi što je stvori Jahve, Bog. Ona reče ženi: "Zar vam je Bog rekao da ne smijete jesti ni s jednog drveta u vrtu?"
2
Žena odgovori zmiji: "Plodove sa stabala u vrtu smijemo jesti.
3
Samo za plod stabla što je nasred vrta rekao je Bog: 'Da ga niste jeli! I ne dirajte u nj, da ne umrete!'"
4
Nato će zmija ženi: "Ne, nećete umrijeti!
5
Nego, zna Bog: onog dana kad budete s njega jeli, otvorit će vam se oči, i vi ćete biti kao bogovi koji razlučuju dobro i zlo."
6
Vidje žena da je stablo dobro za jelo, za oči zamamljivo, a za mudrost poželjno: ubere ploda njegova i pojede. Dade i svom mužu, koji bijaše s njom, pa je i on jeo.
7
Tada se obadvoma otvore oči i upoznaju da su goli. Spletu smokova lišća i naprave sebi pregače.
8
Uto čuju korak Jahve, Boga, koji je šetao vrtom za dnevnog povjetarca. I sakriju se - čovjek i njegova žena - pred Jahvom, Bogom, među stabla u vrtu.
9
Jahve, Bog, zovne čovjeka: "Gdje si?" - reče mu.
10
On odgovori: "Čuo sam tvoj korak po vrtu; pobojah se jer sam go, pa se sakrih."
11
Nato mu reče: "Tko ti kaza da si go? Ti si, dakle, jeo sa stabla s kojega sam ti zabranio jesti?"
12
Čovjek odgovori: "Žena koju si stavio uza me - ona mi je dala sa stabla pa sam jeo."
13
Jahve, Bog, reče ženi: "Što si to učinila?" "Zmija me prevarila pa sam jela", odgovori žena.
14
Nato Jahve, Bog, reče zmiji: "Kad si to učinila, prokleta bila među svim životinjama i svom zvjeradi divljom! Po trbuhu svome puzat ćeš i zemlju jesti sveg života svog!
15
Neprijateljstvo ja zamećem između tebe i žene, između roda tvojeg i roda njezina: on će ti glavu satirati, a ti ćeš mu vrebati petu."
16
A ženi reče: "Trudnoći tvojoj muke ću umnožit, u mukama djecu ćeš rađati. Žudnja će te mužu tjerati, a on će gospodariti nad tobom."
17
A čovjeku reče: "Jer si poslušao glas svoje žene te jeo sa stabla s kojega sam ti zabranio jesti rekavši: S njega da nisi jeo! - evo: Zemlja neka je zbog tebe prokleta: s trudom ćeš se od nje hraniti svega vijeka svog!
18
Rađat će ti trnjem i korovom, a hranit ćeš se poljskim raslinjem.
19
U znoju lica svoga kruh svoj ćeš jesti dokle se u zemlju ne vratiš: tÓa iz zemlje uzet si bio - prah si, u prah ćeš se i vratiti."
20
Svojoj ženi čovjek nadjene ime Eva, jer je majka svima živima.
21
I načini Jahve, Bog, čovjeku i njegovoj ženi odjeću od krzna pa ih odjenu.
22
Zatim reče Bog: "Evo, čovjek postade kao jedan od nas - znajući dobro i zlo! Da ne bi sada pružio ruku, ubrao sa stabla života pa pojeo i živio navijeke!"
23
Zato ga Jahve, Bog, istjera iz vrta edenskoga da obrađuje zemlju iz koje je i uzet.
24
Istjera, dakle, čovjeka i nastani ga istočno od vrta edenskog, pa postavi kerubine i plameni mač koji se svjetlucao - da straže nad stazom koja vodi k stablu života.
Arcana Coelestia # 4538
4538. 'God said to Jacob' means the perception which the kind of natural good that 'Jacob' now represents received from the Divine. This is clear from the meaning of 'saying' in historical descriptions in the Word as perceiving, dealt with in 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509, so that 'God said' means perception received from the Divine; and from the representation of 'Jacob' in the highest sense here as the Lord as regards natural good. Jacob's representation in the Word has been shown in previous sections; but because it is varying, his representation must be discussed briefly here.
[2] In the highest sense 'Jacob' represents in general the Lord's Divine Natural. But the Lord's Natural, when He glorified it, was different at the beginning of the process of glorification from what it was during this and at the end of it; and this is why Jacob's representation was varying. That is to say, at the beginning of the process the Lord's Natural as regards truth is represented by him, during that process the Lord's Natural as regards the good of truth, and at the end of it as regards good. For the Lord's glorification advanced from truth to the good of truth, and finally to good, as shown many times in what has gone before. The end of the process being the subject at present, 'Jacob' represents the Lord as regards natural good. See what has been shown already about these matters, that is to say, about Jacob's representation in the highest sense - how at the beginning of the process he represents the Lord's Divine Natural as regards truth, 3305, 3509, 3525, 3546, 3576' 3599, during it the Lord's Divine Natural as regards the good of truth, 3659, 3669, 3677, 4234, 4273, 4337. But now he represents the Lord's Divine Natural as regards good, for the reason, as stated, that it is the end of the process.
[3] Such was the process which took place when the Lord made His Natural Divine. A similar process also takes place when the Lord regenerates man, for when the Lord made His Human Divine He was pleased to do things in the same sequence as He does when He makes man new. This explains why it has been stated frequently that man's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402. When the Lord makes man new He first of all supplies him with the truths of faith, for without the truths of faith he does not know who the Lord is, what heaven is, or what hell is; he does not even know of their existence, let alone of the countless things which have to do with the Lord, His kingdom in heaven, and His kingdom on earth, which is the Church. Nor does he know the identity or nature of the opposite of these, namely the things of hell.
[4] Until he does know these things no one can know what good is. The word 'good' is not used to mean the public good or the good of the individual, for one can learn in the world about these through laws and regulations and through reflection on human customs and habits, which is why gentiles outside the Church know such things too. 'Good' is a word used to mean spiritual good, which in the Word is called charity, and this good in general implies willing and doing to another that which is good not for any selfish reason but out of delight and affection for doing it. This good is spiritual good, which no one can possibly arrive at except through the truths of faith, which are taught by the Lord through the Word and regular preaching of the Word.
[5] Once a person has been supplied with the truths of faith he is then gradually led by the Lord to will the truth, and from willing it to putting it into practice. This truth is called the good of truth, for that good is truth present in will and action and is called the good of truth because truth which has been a matter of doctrine now becomes a matter of life. When at length the person takes delight in willing good and so putting it into practice, it is no longer called the good of truth, but simply good. For now he is regenerate, and it is no longer truth leading him to will and do what is good, but good moving him to will and put truth into practice. And the truth now practiced by him is also so to speak good, since that truth derives its essential being from that in which it originates - in good. From all this one may see what is meant by the statement that in the highest sense 'Jacob' represents the Lord's Natural as regards good, and one may see where that representation has its origin. The reason why 'Jacob' here represents this good is that the subject now in the internal sense is further advances, that is to say, advances made into more interior parts of the natural, which are meant by 'Israel', 4536. No one who is being regenerated by the Lord can be led to those more interior things until the truth present with him has become good.
