新基督教圣经研究

圣经文本

 

Genesis第2章

学习

   

1 καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν

2 καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν

3 καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι

4 αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

5 καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν

6 πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς

7 καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

8 καὶ ἐφύτευσεν κύριος ὁ θεὸς παράδεισον ἐν εδεμ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν

9 καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ

10 ποταμὸς δὲ ἐκπορεύεται ἐξ εδεμ ποτίζειν τὸν παράδεισον ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς

11 ὄνομα τῷ ἑνὶ φισων οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν ευιλατ ἐκεῖ οὗ ἐστιν τὸ χρυσίον

12 τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος

13 καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ γηων οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν αἰθιοπίας

14 καὶ ὁ ποταμὸς ὁ τρίτος τίγρις οὗτος ὁ πορευόμενος κατέναντι ἀσσυρίων ὁ δὲ ποταμὸς ὁ τέταρτος οὗτος εὐφράτης

15 καὶ ἔλαβεν κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἔπλασεν καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν

16 καὶ ἐνετείλατο κύριος ὁ θεὸς τῷ αδαμ λέγων ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ

17 ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν οὐ φάγεσθε ἀπ' αὐτοῦ ᾗ δ' ἂν ἡμέρᾳ φάγητε ἀπ' αὐτοῦ θανάτῳ ἀποθανεῖσθε

18 καὶ εἶπεν κύριος ὁ θεός οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον ποιήσωμεν αὐτῷ βοηθὸν κατ' αὐτόν

19 καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν αδαμ ἰδεῖν τί καλέσει αὐτά καὶ πᾶν ὃ ἐὰν ἐκάλεσεν αὐτὸ αδαμ ψυχὴν ζῶσαν τοῦτο ὄνομα αὐτοῦ

20 καὶ ἐκάλεσεν αδαμ ὀνόματα πᾶσιν τοῖς κτήνεσιν καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ τῷ δὲ αδαμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ

21 καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν αδαμ καὶ ὕπνωσεν καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ καὶ ἀνεπλήρωσεν σάρκα ἀντ' αὐτῆς

22 καὶ ᾠκοδόμησεν κύριος ὁ θεὸς τὴν πλευράν ἣν ἔλαβεν ἀπὸ τοῦ αδαμ εἰς γυναῖκα καὶ ἤγαγεν αὐτὴν πρὸς τὸν αδαμ

23 καὶ εἶπεν αδαμ τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου αὕτη κληθήσεται γυνή ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη αὕτη

24 ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν

25 καὶ ἦσαν οἱ δύο γυμνοί ὅ τε αδαμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο

   

来自斯威登堡的著作

 

Divine Love and Wisdom#383

学习本章节

  
/432  
  

383. Since our discernment corresponds to our lungs, and our thinking therefore to their breathing, "soul" and "spirit" in the Word mean discernment, as in "you shall love the Lord your God with your whole heart and your whole soul" (Matthew 22:35 [22:37]), or "God will give a new heart and a new spirit" (Ezekiel 36:26; Psalms 51:12-13 [51:10]). I have already explained [378-381] that the heart means the love of our volition, so soul and spirit mean the wisdom of our discernment.

You may see in Teachings for the New Jerusalem on the Lord 50-51 that the spirit of God, also called the Holy Spirit, means divine wisdom and therefore divine truth, the means of our enlightenment.

This is why "the Lord breathed on the disciples and said, 'Receive the Holy Spirit'" (John 20:22). This is also why it says, "Jehovah God breathed the breath of life into Adam's nostrils, and he became a living soul" (Genesis 2:7), and why God said to the prophet, "Prophesy over the spirit and say to the wind, 'Come, spirit, from the four winds and breathe upon these who have been slain, so that they may live'" (Ezekiel 37:9). There are similar statements elsewhere as well. It is why the Lord is called the spirit of the nostrils and also the breath of life.

Since our breathing comes through our nostrils, they are used to mean perception. An intelligent person is referred to as "keen-scented," and a dense person as "dull-scented." This is also why in Hebrew and in some other languages, "spirit" and "wind" are expressed by the same word. In fact, the word "spirit" is derived from [a root that means] breathing; so when people die we speak of their "breathing their last." This is also why people believe that a spirit is a wind or something airy, like the breath that issues from our lungs, and believe the same of the soul as well.

We can tell from this that "loving God with the whole heart and with the whole soul" means with all our love and all our discernment, and that "giving a new heart and a new spirit" means a new volition and a new discernment.

It is because the spirit means discernment that it says of Bezaleel that "he was filled with the spirit of wisdom, intelligence, and knowledge" (Exodus 31:3) and of Joshua that "he was filled with the spirit of wisdom" (Deuteronomy 34:9), and that Nebuchadnezzar said of Daniel that "a superlative spirit, one of knowledge and intelligence and wisdom was in him" (Daniel 6:5 [5:11-12, 14]), and why it says in Isaiah that "those who are wandering in spirit will know intelligence" (Isaiah 29:24). Similar statements may be found in many other places.

  
/432  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org