圣经文本

 

Genesis第3章

学习

   

1 Men Slangen var træskere end alle Markens andre Dyr, som Gud HE EN havde gjort og den sagde til Kvinden: "Mon Gud virkelig ham sagt: I må ikke spise af noget Træ i Haven?"

2 Kvinden svarede: "Vi har Lov at spise af Frugten på Havens Træer;

3 kun af Frugten fra Træet midt i Haven, sagde Gud, må I ikke spise, ja, I må ikke røre derved, thi så skal I !"

4 Da sagde Slangen til Kvinden: "I skal ingenlunde ;

5 men Gud ved, at når I spiser deraf, åbnes eders Øjne, så I blive som Gud til at kende godt og ondt!"

6 Kvinden blev nu var, at Træet var godt at spise af, en Lyst for Øjnene og godt at få Forstand af; og hun tog af dets Frugt og spiste og gav også sin Mand, der stod hos hende, og han spiste.

7 Da åbnedes begges Øjne, og de kendte, at de var nøgne. Derfor syede de Figenblade sammen og bandt dem om sig.

8 Da Dagen blev sval, hørte de Gud HE EN vandre i Haven, og Adam og hans Hustru skjulte sig for ham inde mellem Havens Træer.

9 Da kaldte Gud HE EN på Adam og råbte: "Hvor er du?"

10 Han svarede: "Jeg hørte dig i Haven og blev angst, fordi jeg var nøgen, og så skjulte jeg mig!"

11 Da sagde han: "Hvem fortalte dig, at du var nøgen. Mon du har spist af det Træ, jeg sagde, du ikke måtte spise af?"

12 Adam svarede: "Kvinden, som du satte ved min Side, gav mig af Træet, og så spiste jeg."

13 Da sagde Gud HE EN til Kvinde: "Hvad har du gjort!" Kvinden svarede: "Slangen forførte mig, og så spiste jeg."

14 Da sagde Gud HE EN til Slangen: "Fordi du har gjort dette, være du forbandet blandt al Kvæget og blandt alle Markens Dyr! På din Bug skal du krybe, og Støv skal du æde alle dit Livs Dage!

15 Jeg sætter Fjendskab mellem dig og Kvinden, mellem din Sæd og hendes Sæd; den skal knuse dit Hoved, og du skal hugge den i Hælen!"

16 Til Kvinden sagde han: "Jeg vil meget mangfoldiggøre dit Svangerskabs Møje; med Smerte skal du føde Børn; men til din Mand skal din Attrå være, og han skal herske over dig!"

17 Og til Adam sagde han: "Fordi du lyttede til din Hustrus Tale og spiste af Træet, som jeg sagde, du ikke måtte spise af, skal Jorden være forbandet for din Skyld; med Møje skal du skaffe dig Føde af den alle dit Livs Dage;

18 Torn og Tidsel skal den bære dig, og Markens Urter skal være din Føde;

19 i dit Ansigts Sved skal du spise dit Brød, indtil du vender tilbage til Jorden; thi af den er du taget; ja, Støv er du, og til Støv skal du vende tilbage!"

20 Men Adam kaldte sin Hustru Eva, thi hun blev Moder til alt levende.

21 Derpå gjorde Gud HE EN Skindkjortlet til Adam og hans Hustru og klædte dem dermed.

22 Men Gud HE EN sagde: "Se, Mennesket er blevet som EN af os til at kende godt og ondt. Nu skal han ikke række Hånden ud og tage også af Livets Træ og spise og leve evindelig!"

23 Så forviste Gud HE EN ham fra Edens Have, for at han skulde dyrke Jorden, som han var taget af;

24 og han drev Mennesket ud, og østen for Edens Have satte han Keruberne med det glimtende Flammesværd til at vogte Vejen til Livets Træ.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#9509

学习本章节

  
/10837  
  

9509. 'And you shall make two cherubs' means that there is no admission or access to the Lord except through the good of love. This is clear from the meaning of 'cherubs' as watchfulness and providence, guarding against access to the Lord except through the good of love. Since this was meant by the cherubs, they were placed over the mercy-seat that was over the ark; and they were for the same reason made from solid gold. For 'the ark' means heaven where the Lord is, 9485, and 'gold' means the good of love, 9490. The reason why there is no access to the Lord except through the good of love is that love is spiritual togetherness, and all good belongs to love. Those therefore who are governed by the good of love to the Lord are brought to Him in heaven, because they have been joined together with Him. So too are those who are governed by the good of love towards the neighbour; for the neighbour is the good of a fellow-citizen, the good of one's country, the good of the Church, the good of the whole of the Lord's kingdom, and in the highest sense the Lord Himself since He is the source of that good present with a person.

[2] There are two states that a person passes through while being regenerated, one of which follows the other. The first is a state during which he is led by means of the truths of faith to the good of love; the other is one in which he is governed by the good of love, and when governed by it he is in heaven with the Lord. From this it is evident that this good is heaven itself present with the person, that good being the Lord present with him because its source is the Lord. Regarding these two states that a person who is being regenerated passes through, one of which follows the other, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and the fact that a person comes into heaven when governed by good, that is, when led by the Lord by means of good, 8516, 8539, 8722, 8772, 9139.

[3] It is clear from places in the Word where 'cherubs' are mentioned that they mean watchfulness and providence, guarding against access to the Lord or to heaven except through the good of love, that is, except by those governed by the good of love, and also guarding against any harm being done to the good from the Lord which is present in heaven and with a person, as for instance in Genesis,

And He expelled the man, and away from the east towards the garden of Eden He caused the cherubs to dwell, and the flame of a sword turning itself this way and that to guard the way to the tree of life. Genesis 3:24.

Here it is self-evident that things which serve as guards are meant by 'the cherubs', since it says 'to guard the way to the tree of life'. 'The tree of life' is the good of love, which comes from the Lord and for that reason is the Lord; and it is guarded by the prevention of any access except through the good of love.

[4] It is thought that the Lord is accessible through the truths of faith. But there can be no access to Him, nor even to heaven, through those truths if they have been separated from the good of love. As soon as separated truths wish to enter, heaven, which is the way to the Lord, is closed. And since truth cannot enter by itself unless it has good within it, and by virtue of this has come to consist of good, neither can understanding do so, still less factual knowledge, if separated from good desired by the will.

[5] Because watchfulness and providence guarding against access to the Lord, or for that reason to heaven, except through the good of love is meant by 'the cherubs', the Word says that Jehovah is seated on the cherubs, also rides and dwells upon the cherubs, as in David,

Turn Your ears, O Shepherd of Israel; You who are seated upon the cherubs, shine forth. Psalms 80:1.

In the same author,

Jehovah will reign, the peoples will be shaken. He is seated on the cherubs. Psalms 99:1.

In the same author,

Jehovah rode on a cherub, and flew. Psalms 18:10.

And in Isaiah,

Jehovah Zebaoth is dwelling on the cherubs. Isaiah 37:16.

For the same reasons there were cherubs upon the curtains of the dwelling-place, and upon the veil, Exodus 26:1, 31; 36:35; they were also upon the walls of the temple round about and upon the doors there, 1 Kings 6:23-29, 31-35, and similarly in the new temple, as described in Ezekiel 41:18-20. The presence of the cherubs on the curtains of the dwelling-place, on the veil, on the walls of the temple, and on the doors there, was a sign of the Lord's watchfulness, guarding against access to Divine Holiness except through the good of love; and the presence of the cherubs over the ark was a sign that no one should gain access to the Lord Himself except through that good. This also explains why the cherubs were made from solid gold, and in the Jerusalem temple from olive wood; for 'gold' and 'olive oil' mean the good of love.

[6] That watchfulness and providence of the Lord is described in Ezekiel by 'the four living creatures', each of which had four faces, under the throne where the Lord was, Ezekiel 1:1-end; 10:1-end, and also in John by 'four living creatures' around the throne where the Lord was, 10:Revelation 4:6-10; 5:6, 8-9, 14. By 'the four living creatures' is meant the good, varying in appearance, which emanates from the Lord, and which watches and guards against the letting in of anything other than the good of love to the Lord and the good of love towards the neighbour. By 'the throne' on which the Lord was seated heaven is meant, 5313.

  
/10837  
  

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