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1 Mosebok第2章

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1 Så blev himmelen og jorden med hele sin hær fullendt.

2 Og Gud fullendte på den syvende dag det verk som han hadde gjort, og han hvilte på den syvende dag fra all den gjerning som han hadde gjort.

3 Og Gud velsignet den syvende dag og helliget den; for på den hvilte han fra all sin gjerning, den som Gud gjorde da han skapte.

4 Dette er himmelens og jordens historie, da de blev skapt, den tid da Gud Herren gjorde jord og himmel:

5 Det var ennu ingen markens busk på jorden, og ingen markens urt var ennu vokset frem; for Gud Herren hadde ikke latt det regne på jorden, og der var intet menneske til å dyrke jorden.

6 Da steg det op en damp av jorden og vannet hele jordens overflate.

7 Og Gud Herren dannet mennesket av jordens muld og blåste livets ånde i hans nese; og mennesket blev til en levende sjel.

8 Og Gud Herren plantet en have i Eden, i Østen, og der satte han mennesket som han hadde dannet.

9 Og Gud Herren lot trær av alle slag vokse op av jorden, prektige å se til og gode å ete av, og midt i haven livsens tre og treet til kunnskap om godt og ondt.

10 Og det gikk en elv ut fra Eden og vannet haven; og siden delte den sig i fire strømmer.

11 Den første heter Pison; det er den som løper omkring hele landet Havila, der hvor det er gull.

12 Og gullet i dette land er godt; der er bdellium* og onyks-stenen. / {* et slags velluktende gummi.}

13 Den annen elv heter Gihon; det er den som løper omkring hele landet Kus.

14 Den tredje elv heter Hiddekel; det er den som går østenfor Assur. Og den fjerde elv er Frat.

15 Og Gud Herren tok mennesket og satte ham i Edens have til å dyrke og vokte den.

16 Og Gud Herren bød mennesket: Du må fritt ete av alle trær i haven;

17 men treet til kunnskap om godt og ondt, det må du ikke ete av; for på den dag du eter av det, skal du visselig .

18 Og Gud Herren sa: Det er ikke godt at mennesket er alene; jeg vil gjøre ham en medhjelp som er hans like.

19 Og Gud Herren hadde dannet av jorden alle dyr på marken og alle fugler under himmelen, og han ledet dem til mennesket for å se hvad han vilde kalle dem; og som mennesket kalte hver levende skapning, så skulde den hete.

20 Så gav mennesket navn til alt feet og fuglene under himmelen og alle ville dyr; men for et menneske fant han ingen medhjelp som var hans like.

21 Da lot Gud Herren en dyp søvn falle på mennesket, og mens han sov, tok han et av hans ribben og fylte igjen med kjøtt.

22 Og Gud Herren bygget av det ribben han hadde tatt av mennesket, en kvinne og ledet henne til mennesket.

23 Da sa mennesket: Dette er endelig ben av mine ben og kjøtt av mitt kjøtt; hun skal kalles manninne, for av mannen er hun tatt.

24 Derfor skal mannen forlate sin far og sin mor og bli hos sin hustru, og de skal være ett kjød.

25 Og de var nakne både Adam og hans hustru, men bluedes ikke.

   

来自斯威登堡的著作

 

Arcana Coelestia#9230

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9230. 'And you shall not eat flesh torn in the field' means that falsified good of faith must not be joined [to oneself]. This is clear from the meaning of 'flesh' as good, dealt with in 7850, 9127; from the meaning of 'the field' as the Church in respect of good, thus the Church's good, dealt with in 2971, 3766, 7502, 7571, 9139, 9141; from the meaning of 'torn' as something destroyed by falsities, thus also something falsified, dealt with in 5828; and from the meaning of 'eating' as making one's own and joining [to oneself], dealt with in 2187, 3168, 3513 (end), 3596, 4745, 5643, 8001. From these meanings it is evident that 'you shall not eat flesh torn in the field' means that the Church's good, or the good of faith, if it has been falsified, is not to be made one's own or joined [to oneself].

[2] A brief statement must be made here about what the good of faith is and what the truth of faith is. The good of faith is a term that denotes everything of the Church that has to do with life and service inspired by teachings of the Church that compose its faith, in short, everything that has to do with willing those things and doing them in a spirit of obedience; for the Church's truths of faith become, through people's willing them and doing them, forms of good. But the truth of faith is a term that denotes everything which does not as yet have useful service as its end in view or does not exist for the sake of its use in life. Consequently it is something a person comes to know and retain in the memory, then grasps with his understanding, and goes on to teach. As long as the Church's truths go no further than the understanding they are merely items of knowledge and known facts, and in contrast to forms of good stand outside the person himself. For the human memory and understanding are like the hall outside a room, and the will is so to speak the actual room, the will being the person himself. This shows what the truth of faith is and what the good of faith is. But the good that a person does in the first state, while he is being regenerated, is called the good of faith, whereas the good that he does in the second state, which is when he has been regenerated, is called the good of charity. When therefore a person doing good is governed by the good of faith, he does good in a spirit of obedience; but when someone doing good is governed by the good of charity, he does good out of affection. Regarding those two states with a person who is being regenerated, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227.

  
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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#1361

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1361. The fact that the Church became representative as the result of idolatry nobody is able to know unless he knows what a representative is. The things that were represented in the Jewish Church, and in the Word, are the Lord and His kingdom, and therefore the celestial things of love and the spiritual things of faith. These are the things that are represented, in addition to many things that go with them, such as everything belonging to the Church. Those that represent are either persons or else things in the universe or on this earth; in short, all things that are objects of the senses, so much so that scarcely any object is incapable of being representative. It is a general law of representation however that no attention is paid to the representative person or thing, but to the actual subject being represented.

[2] For example: Every king who has lived - in Judah or Israel, or even in Egypt and elsewhere - could represent the Lord Their royal status itself is representative, and thus the worst king of all was able to represent Him, such as the Pharaoh who promoted Joseph over the land of Egypt, or Nebuchadnezzar in Babylon, Daniel 2:37-38, or Saul and all the other kings of Judah and Israel, no matter what kind of men they were. The anointing of them, by virtue of which they were called 'Jehovah's anointed', carried that representation with it. In the same way all priests, however many there were, represented the Lord. Their priestly status itself is representative. This applies even to priests who were evil and immoral, for in representatives no attention is paid to the character of the person involved. And not only human beings but also animals were representative, for example all those used in sacrifice. Lambs and sheep represented celestial things, doves and turtle doves spiritual, as did rams, he-goats, young bulls, and oxen, though these latter represented lower types of celestial and spiritual things.

[3] Nor, as has been stated, was it just living creatures that were representative but also inanimate objects, such as the altar and even the stones of the altar; also the Ark and the Tabernacle together with everything in it; and the Temple too together with everything in it, a fact that anyone is capable of seeing. The lamps, the loaves, and Aaron's garments were accordingly representative. And not only these but also all the religious ceremonies in the Jewish Church. In the Ancient Churches representatives extended to every object of the senses, such as mountains and hills, and valleys, plains, rivers, streams, springs, reservoirs, woods, trees in general, and every kind of tree in particular, so that every single tree had some definite meaning. Once the Church of meaningful signs had come to an end these things became representatives. These considerations make clear what is to be understood by representatives. And seeing that not only human beings, no matter who or of what character, but also animals and even inanimate objects, could represent celestial and spiritual things - which are things belonging to the Lord's kingdom in heaven and those belonging to the Lord's kingdom on earth - it is consequently clear what a representative Church is.

[4] Representatives were such that to spirits and angels all things that were carried out according to the prescribed ritual appeared holy, as when the high priest, who had washed himself with water, ministered dressed in the robes of his office, and stood before the lighted candles, no matter what kind of man he was, even the most immoral and an idolater at heart. And the same applied to all other priests, for, as has been stated, in representatives no attention is paid to the person, but only to the actual thing being represented. The representation was completely abstracted from the person, as it was from the oxen, young bulls, or lambs that were sacrificed, or from the blood that was poured out around the altar, or again from the altar itself, and so on.

[5] This representative Church was established after all internal worship had perished, when worship became not only wholly external but also idolatrous It was established so that heaven might be joined in some measure to the earth, that is, the Lord might be joined to human beings by means of heaven. And this came about after conjunction by means of the internal things of worship had perished. The nature of this conjunction by means of representatives alone will in the Lord's Divine mercy be discussed later on. Representatives do not start until the next chapter, where every single thing from then on is purely representative. At the moment the subject is the state of those who were their forefathers, before some of them and their descendants became representative, whose worship, as shown above, was idolatrous.

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