194、创世记3:1.惟有蛇比耶和华神所造的田野一切的野兽更狡猾。蛇对女人说，神岂是真说，你们不可吃园中各样的树吗？
“蛇”在此表示人所信靠的感官部分；“田野的野兽”在此和前面一样，表示外在人的一切情感；“女人”表示人的自我；“蛇说，神岂是真说，你们不可吃园中各样的树吗”表示他们开始怀疑。此处论述的主题是上古教会的第三代后裔，他们开始不相信所启示的事物，除非他们亲眼看见并感觉它们就是如此。本节和下一节描述了他们的第一个状态，就是怀疑的状态。
New Century Edition
Cooper(2008,2013)
[NCE]194. Inner Meaning
GENESIS 3:1. And the snake was crafty above every wild animal of the field that Jehovah God had made; and it said to the woman, "Did God really say, ‘You must not eat from any tree of the garden'?"
The snake is used here to mean our senses, which we trust.{*1} The wild animal of the field, here as before [46], means every emotion in our outer self. The woman means selfhood. The snake's words — "Did God really say, ‘You must not eat from any tree'?" — mean that for the first time they had doubts.
The subject is the third generation of the earliest church, who began to disbelieve what had been revealed unless they could see and feel that it was so. This verse and another just below depict the first phase they went through as a skeptical one.
Footnotes:
{*1} In some Christian traditions, the Fall has been equated with enslavement to sensory perception. The Orthodox theologian Maximus the Confessor (580-662) observes, "If a man exercises only sensory discrimination between pain and pleasure in the body, thus transgressing the divine commandment, he eats from the tree of knowledge of good and evil, that is to say, he succumbs to the mindless impulses that pertain to the senses" (Philokalia 1979-1984; 2:149). Swedenborg's emphasis is slightly different from that of theologians like Maximus. He understands the Fall more in cognitive terms (that is, as a belief in the evidence of the senses), rather than in merely physical terms (as a surrender to the distractions of pleasure and pain). [RS]
Potts(1905-1910) 194
194. THE INTERNAL SENSE. Verse 1. And the serpent was more subtle than any wild animal of the field which Jehovah God had made; and he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? By the "serpent" is here meant the sensuous part of man in which he trusts; by the "wild animal of the field" here, as before, every affection of the external man; by the "woman" man's Own; by the serpent's saying, "Yea, hath God said, Ye shall not eat of every tree?" that they began to doubt. The subject here treated of is the third posterity of the Most Ancient Church, which began not to believe in things revealed unless they saw and felt that they were so. Their first state, that it was one of doubt, is described in this and in the next following verse.
Elliott(1983-1999) 194
194. THE INTERNAL SENSE Verse I And the serpent was subtle, more than every wild animal of the field that Jehovah God had made. And it said to the woman, Has God indeed said, You shall not eat of every tree of the garden?
'The serpent is here used to mean man's sensory perception in which he trusts. 'Wild animal of the field' here, as previously, means every affection that belongs to the external man. 'Woman' means the proprium. 'The serpent said, Has God indeed said, You shall not eat of every tree' means that for the first time they entertained doubts. The subject is the third generation of the descendants of the Most Ancient Church, which began not to believe matters of revelation unless they could see the import of these with their eyes and apprehend them with the senses. Their first state is described in this verse and the next as being a state of doubting.
Latin(1748-1756) 194
194. SENSUS INTERNUS Vers. I. Et serpens fuit astutus prae omni fera agri, quam fecit Jehovah Deus; et dixit ad mulierem, Etiamne dixit Deus, Non comedetis de omni arbore horti? Per 'serpentem' intelligitur hic sensuale hominis cui fiditur: per 'feram agri' hic, ut prius, omnis affectio externi hominis; per 'mulierem' proprium: quod 'serpens dixerit, Etiamne dixit Deus, Non comedetis de omni arbore' significat quod dubitaverint primum. Agitur de tertia posteritate Ecclesiae Antiquissimae, quae incepit non credere revelatis nisi viderent et sentirent quod ita se haberent; status primus eorum describitur in hoc et in mox sequente versu, quod esset dubitativus.