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Genesis第9章

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1 Tedy požehnal Bůh Noé i synům jeho a řekl jim: Ploďtež se a rozmnožujte se, a naplňte zemi.

2 Strach váš a hrůza vaše buď na všeliký živočich země, a na všecko ptactvo nebeské. Všecko, což se hýbe na zemi, a všecky ryby mořské v ruce vaše dány jsou.

3 Všecko, což se hýbe a jest živo, bude vám za pokrm; jako i bylinu zelenou, dal jsem vám to všecko.

4 A však masa s duší jeho, kteráž jest krev jeho, nebudete jísti.

5 A zajisté krve vaší, duší vašich vyhledávati budu; z rukou každého hovada vyhledávati jí budu, i z ruky člověka, ano i z ruky každého bratra jeho budu vyhledávati duše člověka.

6 Kdo by koli vylil krev člověka, skrze člověka vylita bude krev jeho; nebo k obrazu svému učinil Bůh člověka.

7 Vy pak ploďte a množte se; v hojnosti se rozploďte na zemi, a rozmnoženi buďte na ní.

8 I mluvil Bůh k Noé a synům jeho s ním, řka:

9 Já zajisté vcházím v smlouvu svou s vámi, i s semenem vaším po vás,

10 A se všelikou duší živou, kteráž jest s vámi, z ptactva, z hovad a ze všech živočichů zemských, kteříž jsou s vámi, ode všech, kteříž vyšli z korábu, až do všelikého živočicha zemského.

11 Protož utvrzuji smlouvu svou s vámi, že nebude vyhlazeno více všeliké tělo vodami potopy; aniž bude více potopa k zkažení země.

12 I řekl Bůh: Totoť bude znamení smlouvy, kteréž já dávám, mezi mnou a mezi vámi, a mezi všelikou duší živou, kteráž jest s vámi, po všecky věky.

13 Duhu svou postavil jsem na oblaku, a bude na znamení smlouvy mezi mnou a mezi zemí.

14 A budeť, když uvedu mračný oblak nad zemí, a ukáže se duha na oblaku,

15 Že se rozpomenu na smlouvu svou, kteráž jest mezi mnou a mezi vámi a mezi všelikou duší živou v každém těle; a nebudou více vody ku potopě, aby zahladily všeliké tělo.

16 Nebo když bude duha ta na oblaku, popatřím na ni, abych se rozpomenul na smlouvu věčnou mezi Bohem a mezi všelikou duší živou v každém těle, kteréž jest na zemi.

17 I řekl Bůh k Noé: Toť jest znamení smlouvy, kterouž jsem utvrdil mezi sebou a mezi všelikým tělem, kteréž jest na zemi.

18 Byli pak synové Noé, kteříž vyšli z korábu: Sem, Cham a Jáfet; a Cham byl otec Kanánův.

19 Ti tři jsou synové Noé, a ti se rozprostřeli po vší zemi.

20 Noé pak obíraje se s zemí, začal dělati vinice.

21 A pije víno, opil se, a obnažil se u prostřed stanu svého.

22 Viděl pak Cham, otec Kanánův, hanbu otce svého, a pověděl oběma bratřím svým vně.

23 Tedy vzali Sem a Jáfet oděv, kterýžto oba položili na ramena svá, a jdouce zpátkem, zakryli hanbu otce svého; tváři pak jich byly odvráceny, a hanby otce svého neviděli.

24 Procítiv pak Noé po svém víně, zvěděl, co mu učinil syn jeho mladší.

25 I řekl: Zlořečený Kanán, služebník služebníků bude bratřím svým.

26 Řekl také: Požehnaný Hospodin, Bůh Semův, a buď Kanán služebníkem jejich.

27 Rozšiřiž Bůh milostivě Jáfeta, aby bydlil v stáncích Semových, a buď Kanán služebníkem jejich.

28 Živ pak byl Noé po potopě tři sta a padesáte let.

29 A tak bylo všech dnů Noé devět set a padesáte let; i umřel jest.

   

来自斯威登堡的著作

 

Arcana Coelestia#1059

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1059. 'This is the sign of the covenant that I am establishing between Me and all flesh that is on the earth' means that it was a token of the Lord's presence in charity not only with the member of the Church but also with him who is outside the Church. This is clear from the meaning of 'all flesh' as all people, and therefore the whole human race. That the whole human race is meant, both those inside the Church and those outside the Church, is clear not only from the fact that the expression 'all flesh' is used but also that the expression 'living soul in all flesh', which appeared previously, is not used. And the point is made plainer still by the addition of the phrase 'which is on the earth'.

[2]That the Lord is as much present in charity with those outside the Church who are called gentiles as with those inside the Church may be seen above in 932, 1032. Indeed He is more present with them, for the reason that there is less cloud in the understanding part of their minds than is normally the case with so-called Christians. Indeed gentiles have no knowledge of the Word and do not know what the Lord is, and as a consequence do not know what the truth of faith is. This being so, they are incapable of opposition to the Lord and to the truth of faith. Consequently their cloud does not stand in opposition to the Lord or to the truth of faith, such cloud being dispersed easily when they are enlightened.

[3] But the cloud existing with Christians does stand in opposition to the Lord and to the truths of faith, and this cloud is so obscure as to be darkness. And when hatred is there instead of charity it is thick darkness. This applies even more to people who profane the truths of faith, something gentiles are incapable of doing because they live in ignorance of the truth of faith. Nobody can profane that of which he does not know the nature or the existence. This explains why more of the gentiles are saved than of Christians, as also the Lord said, in Luke 13:23, 28-30, in addition to saying that their children all belong to the Lord's kingdom, Matthew 18:10, 14; 19:14; Luke 18:16.

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

来自斯威登堡的著作

 

Arcana Coelestia#1032

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1032. That 'and I will establish My covenant with you' means the Lord's presence with all people who have charity, and refers to 'those going out of the ark' and to 'every wild animal of the earth', that is, to people inside the Church and to those outside of it, is clear from what has been stated just above. With regard to the Lord also entering into a covenant with, that is, joining Himself by means of charity to people outside of the Church who are called gentiles, the position is this: The member of the Church imagines that all outside of the Church who are called gentiles cannot be saved because they do not possess any cognitions of faith and do not therefore know the Lord at all. Churchmen say that without faith and without knowledge of the Lord there is no salvation, and so all who are outside of the Church stand condemned. Indeed many such persons possessing some doctrine, even those embracing heresy, imagine that all outside of the Church, that is, all who do not feel as they do, are not saved. But the reality is altogether different. The Lord has mercy towards the whole human race, and wishes to save and draw to Himself all people throughout the universe.

[2] The Lord's mercy is infinite and will not let itself be limited to the few who are inside the Church. Instead it reaches out to all in the whole wide world. No one can be blamed because he has been born outside of the Church and so has no knowledge of matters of faith. Nor is anybody in any way condemned for having no faith in the Lord because he does not know Him. What right-thinking person is ever going to say that the greater part of the human race will perish in eternal death just because they have not been born in Europe whose inhabitants are relatively few? And what right-thinking person is going to say that the Lord would allow such a large number of people to be born so as to perish in eternal death? That would be contrary to the Divine and contrary to mercy. And in any case people outside of the Church, called gentiles, lead a far more upright life than those inside the Church do, and they embrace far more readily that which true faith teaches. This matter becomes clearer still from souls in the next life.

[3] From the so-called Christian world come the worst people of all, those in whom deadly hatred of the neighbour and deadly hatred of the Lord prevail. More than anybody else in the whole world they are adulterers. But this is not true of all other parts of the world; for a large number of those who have worshipped idols have an attitude of mind that finds hatred and adultery abhorrent, and they fear Christians for being such and for wishing to subject everybody else to torture. Indeed gentiles are such that when taught by angels about truths of faith and that the Lord rules over all, they have no difficulty in listening and have no difficulty in being endued with faith, and so casting aside their idols. Consequently those gentiles who have led an upright life, and have done so in mutual charity and in innocence, are regenerated in the next life. While they are living in the world the Lord is present with them in their charity and innocence, for no charity or innocence exists at all except that which comes from the Lord. The Lord also confers on them, according to the religion they have, a conscience for what is right and good, and instills innocence and charity into that conscience. And when innocence and charity exist in conscience they allow themselves without difficulty to be endued with the truth of faith deriving from good. The Lord Himself has said all this in Luke,

Someone said to Jesus, Lord, are those who are saved few? He said to them, You will see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God, but you yourselves thrust out. On the other hand men will come from the east and from the west, and from the north and from the south, and sit at table in the kingdom of God. And, behold, some are last who will be first, and some are first who will be last. Luke 13:23, 28-30.

'Abraham, Isaac, and Jacob' here are used to mean all who dwell in love, as shown already.

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