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Genesis第1章

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1 I Begyndelsen skabte Gud Himmelen og Jorden.

2 Og Jorden var øde og tom, og der var Mørke over Verdensdybet. Men Guds Ånd svævede over Vandene.

3 Og Gud sagde: "Der blive Lys!" Og der blev Lys.

4 Og Gud så, at Lyset var godt, og Gud satte Skel mellem Lyset og Mørket,

5 og Gud kaldte Lyset Dag, og Mørket kaldte han Nat. Og det blev Aften, og det blev Morgen, første Dag.

6 Derpå sagde Gud: "Der blive en Hvælving midt i Vandene til at skille Vandene ad!"

7 Og således skete det: Gud gjorde Hvælvingen og skilte Vandet under Hvælvingen fra Vandet over Hvælvingen;

8 og Gud kaldte Hvælvingen Himmel. Og det blev Aften, og det blev Morgen, anden Dag.

9 Derpå sagde Gud: "Vandet under Himmelen samle sig på eet Sted, så det faste Land kommer til Syne!" Og således skete det;

10 og Gud kaldte det faste Land Jord, og Stedet, hvor Vandet samlede sig, kaldte han Hav. Og Gud så, at det var godt.

11 Derpå sagde Gud: "Jorden lade fremspire grønne Urter, der bærer Frø, og Frugttræer, der bærer Frugt med Kærne, på Jorden!" Og således skete det:

12 Jorden frembragte grønne Urter, der bar Frø, efter deres Arter, og Træer, der bar Frugt med Kærne, efter deres Arter. Og Gud så, at det var godt.

13 Og det blev Aften, og det blev Morgen, tredje Dag.

14 Derpå sagde Gud: "Der komme Lys på Himmelhvælvingen til at skille Dag fra Nat, og de skal være til Tegn og til Fastsættelse af Højtider, Dage og År

15 og tjene som Lys på Himmelhvælvingen til at lyse på Jorden! Og således sket det:

16 Gud gjorde de to store Lys, det største til at herske om Dagen, det mindste til at herske om Natten, og Stjernerne;

17 og Gud satte dem på Himmelhvælvingen til at lyse på Jorden

18 og til at herske over Dagen og Natten og til at skille Lyset fra Mørket. Og Gud så, at det var godt.

19 Og det blev Aften, og det blev Morgen, fjerde Dag.

20 Derpå sagde Gud: "Vandet vrimle med en Vrimmel af levende Væsener, og Fugle flyve over Jorden oppe under Himmelhvælvingen!" Og således skete det:

21 Gud skabte de store Havdyr og den hele Vrimmel af levende Væsener, som Vandet vrimler med, efter deres Arter, og alle vingede Væsener efter deres Arter. Og Gud så, at det var godt.

22 Og Gud velsignede dem og sagde: "Bliv frugtbare og mangfoldige og opfyld Vandet i Havene, og Fuglene blive mangfoldige på Jorden!"

23 Og det blev Aften, og det blev Morgen, femte Dag.

24 Derpå sagde Gud: "Jorden frembringe levende Væsener efter deres Arter: Kvæg, Kryb og vildtlevende Dyr efter deres Arter! Og således skete det:

25 Gud gjorde de vildtlevende Dyr efter deres Arter, Kvæget efter dets Arter og alt Jordens Kryb efter dets Arter. Og Gud så, at det var godt.

26 Derpå sagde Gud: "Lad os gøre Mennesker i vort Billede, så de ligner os, til at herske over Havets Fisk og Himmelens Fugle, Kvæget og alle vildtlevende DyrJorden og alt Kryb,der kryber på Jorden!"

27 Og Gud skabte Mennesket i sit Billede; i Guds Billede skabte han det, som Mand og Kvinde skabte han dem;

28 og Gud velsignede dem, og Gud sagde til dem: "Bliv frugtbare og mangfoldige og opfyld Jorden, gør eder til Herre over den og hersk over Havets Fisk og Himmelens Fugle, Kvæget og alle vildtlevende Dyr, der rører sig på Jorden!"

29 Gud sagde fremdeles: "Jeg giver eder alle Urter på hele Jorden, som bærer Frø, og alle Træer, som bærer Frugt med Kærne; de skal være eder til Føde;

30 men alle Jordens dyr og alle Himmelens Fugle og alt, hvad der kryber på Jorden, og som har Livsånde, giver jeg alle grønne Urter til Føde." Og således skete det.

31 Og Gud så alt, hvad han havde gjort, og se, det var såre godt. Og det blev Aften, og det blev Morgen, sjette Dag.


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Heaven and Hell#137

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137. It says in John,

In the beginning was the Word, and the Word was with God, and God was the Word: all things were made by means of him, and without him nothing was made that was made. In him was life, and the life was the light of humankind. He was in the world, and the world was made by means of him. And the Word was made flesh, and dwelt among us, and we saw his glory. (John 1:1, 3-4, 10, 14)

It is clear that the Lord is the one who is meant by "the Word," since it says that the Word was made flesh. Precisely what is meant by "the Word," though, is not yet known and must therefore be stated. The Word in this passage is the divine truth that is in the Lord and from the Lord, 1 so here it is also called the light, which is divine truth, as has been shown earlier in this chapter. Now we need to explain the statement that all things were made and created by means of divine truth.

[2] In heaven, it is divine truth that possesses all power, and apart from it there is no power whatever. 2 All angels are called "powers" because of divine truth, and are powers to the extent that they are recipients or vessels of it. Through it they prevail over the hells and over all who oppose them. A thousand enemies there cannot bear one ray of heavenly light, which is divine truth. Since angels are angels because of their acceptance of divine truth, it follows that all heaven is from this source and no other, since heaven is made up of angels.

[3] People cannot believe that this kind of power is inherent in divine truth if the only concept of truth they have has to do with thought or speech, which have no power in them except to the extent that other people concede it by being obedient. There is an intrinsic power within divine truth, though, power of such nature that by means of it heaven, the world, and everything in them was created.

We can illustrate the fact that this kind of power is inherent in divine truth by two comparisons - by the power of what is true and good in us, and by the power of light and warmth from the sun in our world.

By the power of what is true and good in us: Everything we do, we do out of our discernment and intent. Out of our intent, we act by means of what is good, and out of our discernment by means of what is true. In fact, all the elements of our volition are related to what is good, and all the elements of our discernment are related to what is true. 3 On this basis, then, we set our whole body in motion and a thousand things there rush to do our bidding of their own accord. We can see from this that our whole body is formed for obedience to what is good and true and therefore from what is good and true.

[4] By the power of light and warmth from the sun in our world: Everything that grows in our world - things like trees, shrubs, flowers, grasses, fruits, and seeds - arises only by means of the warmth and light of the sun. So we can see what kind of productive power is inherent in that warmth and light. What about the divine light that is divine truth, then, and the divine warmth that is divine good, the source from which heaven comes into being and consequently the world as well, since as we have shown above, it is through heaven that the world comes into being?

This enables us to determine how to understand the statement that all things were made by means of the Word, and that without him nothing was made that was made, and further that the world was made by means of him, namely that this was accomplished by means of divine truth from the Lord. 4

This is also why in the book of creation it first mentions light and then the things that arise from light (Genesis 1:3-4). It is also why everything in all heaven and earth has to do with what is good and true and to their union if it is to be anything at all. 5

脚注:

1. [Swedenborg's footnote] "The Word" in Sacred Scripture has various meanings - speech, the thought of the mind, every entity that actually comes into being, or anything at all, and in the highest sense divine truth and the Lord: 9987."The Word" means divine truth: 2803, 2884 [2894?], 4692, 5075, 5272, 7830 [7930?], 9987."The Word" means the Lord: 2533, 2859.

2. [Swedenborg's footnote] Divine truth emanating from the Lord is what possesses all power: 6948, 8200. All power in heaven belongs to the true from the good: 3091, 3563, 6344, 6413 [6423?], 8304, 9643, 10019, 10182. Angels are called powers, and are powers as a result of their acceptance of divine truth from the Lord: 9639. Angels are recipients of divine truth from the Lord, and are therefore often called "gods" in the Word: 4295, 4402, 8301, 8192, 9398 [8988?].

3. [Swedenborg's footnote] Discernment is the recipient of what is true, and volition is the recipient of what is good: 3623, 6125, 7503, 9300, 9930. Therefore, all the elements of our discernment are related to what is true, whether these things are actually true or whether we believe them to be so; and all the elements of our volition are similarly related to what is good: 803, 10122.

4. [Swedenborg's footnote] Divine truth emanating from the Lord is the only thing that is real: 6880, 7004, 8200. By means of divine truth all things were made and created: 2803, 2884, 5272, 7835 [7796?].

5. [Swedenborg's footnote] [Swedenborg's note at this point refers the reader back to the note in §107 above.]

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

来自斯威登堡的著作

 

Arcana Coelestia#4926

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4926. 'And she said, Why have you made a breach upon yourself?' means this truth's apparent separation from good. This is clear from the meaning of 'a breach' as an infringement upon and perversion of truth through its separation from good, dealt with below. Here 'making a breach' plainly means pulling away the twice-dyed thread from the hand and so separating good; for good is meant by 'twice-dyed', 4922. As regards this separation being an apparent one, this follows from the fact that it appeared to the midwife that a separation had taken place; but in reality it was not the twin with the twice-dyed thread who came out but his brother, who represents truth. On these matters, see what has been shown immediately above in 4925, where it is shown that good is in actual fact the firstborn but that truth appears to be such. This can be illustrated further still from the functions and members within the human body. The appearance is that the members and organs are first and that the functions these perform are subsequent; for the organs and members present themselves to the eye and are also known before their functions are seen or known. But in spite of this appearance the functions are prior to the members and organs since these derive their existence from the functions they serve and so receive their own forms to accord with these functions. Indeed the function itself gives them these forms and accommodates them to itself. If this were not so, all the individual parts of the human body could not possibly act together in so harmonious a way that they make a single whole. The same may be said about good and truth. The appearance is that truth is first, but in reality good is, in that good gives truths the forms they take and accommodates them to itself. Therefore regarded essentially truths are nothing else than goods which have been given form, that is, they are the forms good takes. In relation to good, truths are also like the internal organs and the fibres of the body in relation to the functions these perform. Also, regarded essentially good is nothing else than the function.

[2] The meaning of 'a breach' as an infringement upon truth and a perversion of it through its separation from good is also clear from other places in the Word, as in David,

Our storehouses are full, yielding food and still more food; our flocks are thousands, and ten thousands in our streets, our oxen are laden; there is no breach. Psalms 144:13-14.

This refers to the Ancient Church as it was in its youth. 'The food' with which 'the storehouses are full' stands for spiritual food, that is, for truth and good. 'Flocks' and 'oxen' stand for forms of good, internal and external. 'There is no breach' stands for the fact that truth has not suffered any infringement upon it or perversion of it through separation from good.

[3] In Amos,

I will raise up the tent of David that is fallen down, and I will close up their breaches, and I will restore its destroyed places; and I will build it as in the days of old. Amos 9:11.

This refers to a Church where good is present. 'The tent of David that is fallen down' means the good of love and charity received from the Lord. For 'a tent' meaning that good, see 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599, and 'David' the Lord, 1888. 'Closing up the breaches' stands for correcting falsities which have entered in through the separation of truth from good. 'Building it as in the days of old' stands for as the state of the Church was in ancient times. In the Word that state at that time is called 'the days of eternity', 'the days of old', and also 'of generation upon generation'.

[4] In Isaiah,

He that is of you is building the waste places of old; raise up the foundations of generation upon generation, and may you be called the one repairing the breach, the one restoring paths to dwell in. Isaiah 58:12.

This refers to a Church where charity and life are the essential thing. 'Repairing the breach' again stands for correcting falsities which have crept in through the separation of good from truth, the origin of all falsity. 'Restoring paths to dwell in' stands for truths which are linked to good, for 'paths' or ways are truths, 627, 2333, and 'dwelling in' is used in reference to good, 2268, 2451, 2712, 3613.

[5] In the same prophet,

You saw that the breaches of the city of David were very many, and you collected the waters of the lower pool. Isaiah 22:9.

'The breaches of the city of David' stands for falsities of doctrine. 'The waters of the lower pool' stands for traditions by which they introduced blemishes into the truths contained in the Word, Matthew 15:1-6; Mark 7:1-13. In Ezekiel,

You have not gone up into the breaches and made a hedge for the house of Israel, so that you might stand in war on the day of Jehovah. Ezekiel 13:5.

In the same prophet,

I sought from among them a man making a hedge and standing in the breach before Me for the land, that I should not destroy it; but I found none. Ezekiel 22:30.

'Standing in the breach' stands for defending and guarding against the intrusion of falsities. In David,

Jehovah said He would destroy the people, unless Moses His chosen had stood in the breach before Him. Psalms 106:23.

'Standing in the breach' again means guarding against the intrusion of falsities; 'Moses' here meaning the Word - see Preface to Chapter 18 of Genesis, and 4859 (end).

[6] In Amos,

They will drag out the last of you with fish-hooks; you will go out through the breaches, every one from her own region; and you will cast down the palace. Amos 4:2-3.

'Going out through the breaches' stands for doing so through falsities resulting from reasonings. 'The palace' means the Word and consequently the truth of doctrine that is grounded in good. And because 'breaches' means falsity which arises through the separation of good from truth, the same is also meant in the representative sense by 'strengthening and repairing the breaches of the house of Jehovah', 2 Kings 12:5, 7-8, 12; 22:5. In the second Book of Samuel,

It grieved David that Jehovah had made a breach into Uzzah; therefore he called that place Perez Uzzah. 2 Samuel 6:8.

This refers to Uzzah, who died because he touched the ark. 'The ark' represented heaven, or in the highest sense the Lord, and therefore Divine Good. But 'Uzzah' represented that which ministers, and so represents truth since truth ministers to good. This separation is meant by 'a breach into Uzzah'.

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