圣经文本

 

Genesis第3章:1-19 : 毒蛇前夜

Study

        

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.

    研究内在含义

评论

 

亚当、夏娃和蛇

     

原作者: New Christian Bible Study Staff (机器翻译成: 中文)

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.

具有讽刺意味的是,《圣经》中亚当和夏娃在伊甸园中的故事常常成为科学和信仰之间争论的焦点;根据《伊曼纽尔-瑞典堡的著作》,这个故事本身实际上正是关于这场争论的。

圣经说,被安置在伊甸园的 "人 "代表一群史前的人,他们生活在对主的爱和与天堂的交流状态中。他们纯洁无邪,智慧随着伊甸园树上的果实来到他们身边。圣经》称这是最古老的教会,它是我们有史以来最接近人间天堂的地方。

那个时代的人不断地意识到,生命是从主那里流进他们的,而不是他们自己的。他们意识到他们的思想来自于主,他们的感情也来自于主;他们不仅知道,而且还感觉到他们的存在不是来自于自己。许多代人都幸福地接受了这一点,但最终他们开始感到有一种自我意识的牵引。他们不想 "只是 "接受生命;他们想从自己身上获得生命。这表现在 "那人独处不好 "的想法上。而他们崇高境界的所有想法和情感--以命名动物为代表--并不能满足这种冲动。

因此,主把这些人中最低的、最不能接受生命的部分--以肋骨为代表--建成了人类的一个新方面,以女人为代表。这种变化使人们与天堂的直接交流被切断(他们不得不 "离开父母"),但允许他们感受到生命是他们自己的("与妻子相爱")。

起初,这是好的。女人是用骨头做的,这表示邪恶,但却是血肉之躯,意味着邪恶被来自主的爱的善所覆盖。他们仍然是无辜的,仍然处于对主的爱的状态,仍然可以从主那里得到智慧,这一切都包含在他们赤身裸体,不感到羞耻的想法中。

但后来蛇出现了--代表我们的物理感官和从感官证据中推理的能力。这是我们思想的最低和最外在的方面,但却是一个强大和有说服力的方面(也是我们在现代世界做科学的地方)。而蛇质疑上帝,播下了种子。如果上帝对他们撒谎了呢?如果禁果的效果是获得了所有的知识,知道了上帝知道的东西,为自己定义了对与错,实际上是自己成为了神?

知识之树--被禁止给亚当和夏娃--代表着用人类的逻辑和感官的证据来探索上帝的存在和他的本质。主知道人们无法做到这一点,也无法保持他们所处的爱的状态所需的谦卑和敬畏。但是,这个问题诱惑着他们,玩弄着他们对自己的生活意识。最后他们屈服了,从自我意识出发,把他们的理性能力--由丈夫代表的--也拉入其中。

当他们这样做时--当他们对主发起理性的、基于证据的调查时,祂的回应是 "打开他们的眼睛",让他们看到他们本身是邪恶的,只有通过祂才能拥有生命和爱善的东西。看到他们的邪恶,他们抓住了他们能抓住的东西--无花果树叶代表如何成为好人的外部想法--并尽可能地掩饰。

那么这对 "原罪 "意味着什么呢?从某种意义上说,由于我们的祖先偏离了主,我们在精神上仍然受到阻碍。但我们并没有因为我们中的任何一个人所犯的罪行而个别地永远地有罪。

关于故事的字面准确性,这意味着什么?圣经明确教导说,这不是实际的、字面的历史,没有两个这样的人存在过。事实上,圣训说,《创世纪》的前11章是一套圣经的残篇,这套圣经来自最古老教会的后代,比《圣经》时代更早。这些作品充分借鉴了自然事物和精神事物之间的对应关系,使用了那个时代的深刻象征性语言。那么,它们真正提供的是早期人类的精神历史,而不是自然历史--反正精神历史不是更重要吗?

关于男人和女人,这意味着什么呢?好吧,"亚当 "不是男人,"夏娃 "也不是女人;两者都代表了人类的方方面面,而且他们基本上没有性别之分。因此,这个故事被用来压制和贬低妇女的事实是一种有害的误读。

最后,关于科学和信仰,它意味着什么?它意味着它们是两个独立的东西,因为物理现实和精神现实是两个独立的东西。人们可以通过吃其他所有的水果来自由地扩展他们的思想;但他们要把上帝的想法抛开。这个警告仍然有效。如果我们试图用科学来证明或反驳主的存在,我们会被赶出花园。


翻译: