841、“挪亚”表示古教会成员，和前面一样，“同他在方舟里的一切野兽、一切牲畜”表示他所拥有的一切。这从前面（466节）关于挪亚，以及“野兽”和“牲畜”含义的阐述清楚可知。在圣言中，“野兽”具有双重含义；它既表示人里面的活物，也表示人里面的死物。它之所以表示活物，是因为在希伯来语，这个词表示有生命的东西。但因上古之人谦卑地承认自己不过是野兽，所以这个词也表示人里面的死物。此处“野兽”表示整体上的活物和死物，如人经历试探后通常的情形。他里面的活物和死物，也就是属于主的事物和属于人自己的事物显得如此混杂，以致他几乎不知道何为真理与良善。然而，那时，主正重新安排一切事物，使它们恢复秩序，这从下文明显看出来。“野兽”表示人里面的活物，这一点可见于前一章（创世记7:14）和本章（创世记8:17，19，774，908，916:1节）；它还表示人里面的死物，这一点从前面关于野兽和牲畜的说明（45-46，142-143，246节）明显看出来。
New Century Edition
Cooper(2008,2013)
[NCE]841. Noah symbolizes the people of the ancient church, as he did before, and every wild animal and every beast that was with him in the ark symbolizes everything that was in those people. This can be seen from previous remarks about Noah [466] and about the symbolism of a wild animal and a beast.
A wild animal is understood in two senses in the Word: as those things in us that are living and as those things that are dead. The reason it stands for things that are living is that the Hebrew word means "living thing."{*1} But since the earliest people in their humility recognized themselves as wild animals, the same word also symbolized the things that are dead inside a person.
Here a wild animal symbolizes both what is living and what is lifeless, combined, as they usually are in an individual after struggle. Things that are alive and dead, or things that are the Lord's and those that are a person's own, seem so jumbled together that the person barely knows what is true or good. At that stage, however, the Lord reduces everything into order and puts it in its place, as can become clear from what follows.
For the symbolism of the wild animal as those things in us that are alive, see the discussion of Genesis 7:14 above and also in this chapter at verses 17, 19 [774, 908, 916:1]. Its symbolism as things inside us, including those that are dead, can be seen from evidence concerning wild animals and beasts offered several times earlier, as in 45, 46, 142, 143, 246.
Footnotes:
{*1} For the Hebrew word in question, see note 1 in 774. [RS]
Potts(1905-1910) 841
841. That by " Noah" is signified, as before, the man of the Ancient Church; and by "every wild animal, and every beast that was with him in the ark" everything that belonged to him, is evident from what was previously stated concerning Noah, and concerning the signification of "wild animal" and "beast." In the Word "wild animal" is taken in a twofold sense, namely, for those things in man which are alive, and for those which are dead. It stands for what is alive, because the word in the Hebrew tongue signifies a living thing; but as the most ancient people in their humiliation acknowledged themselves to be as wild animals, the word became also a type of what is dead in man. In the present passage, by "wild animal" is meant both what is alive and what is dead in one complex, in accordance with what is usually the case with man after temptation, in whom the living and the dead, or the things which are of the Lord, and those which are man's own, appear so confounded that he scarcely knows what is true and good; but the Lord then reduces and disposes all things into order, as is evident from what follows. That a "wild animal" signifies what is alive in man, may be seen in the preceding chapter (Gen. 7:14), and in the present chapter (Gen. 8:17, 19); that it also signifies what is dead in man, is evident from what has been shown above respecting wild animals and beasts (n. 45-46, 142-143, 246).
Elliott(1983-1999) 841
841. 'Noah', as previously, means the member of the Ancient Church, and 'every wild animal and every beast that was with him in the ark' means all things that resided with him. This becomes clear from what has been stated already concerning Noah and concerning the meaning of 'wild animal' and 'beast'. In the Word 'wild animal' takes on a two-fold sense; it stands for things with a person that are alive and for things that are dead. The reason why it stands for those that are alive is that this expression in Hebrew means a living thing. But because the most ancient people in their humility acknowledged that they themselves were but wild animals, things with a person that are dead were therefore meant as well by the same expression. Here 'wild animal' means both what is alive and what is dead in their entirety, as is usually the case with someone after temptation. Things that are alive and those that are dead - that is, those that are the Lord's and those that are the person's own - seem so intermingled that at that time the person scarcely knows what truth and good are. At that time however the Lord is re-arranging and restoring all things to order, as becomes clear from what follows. For the fact that 'wild animal' means things that are alive with man, see the previous chapter, 7:14, and also verses 17 and 19 of the present chapter. And from what has been shown several times already about wild animals and beasts, for example in 45, 46, 142, 143, 246, it is clear that it also means the things with a person that are dead.
Latin(1748-1756) 841
841. Quod per 'Noahum' significetur, ut prius, homo Antiquae Ecclesiae, et per 'omnem feram, et omnem bestiam quae cum illo in arca' significentur omnia quae apud illum, constare potest ab illis quae prius de Noaho, et de significatione ferae et bestiae, dicta sunt. 'Fera' in duplici sensu in Verbo accipitur, pro iis apud hominem quae viva sunt et pro iis quae mortua; quod pro iis quae viva sunt, causa est quia vox illa in lingua Hebraea significat vivum; sed quia antiquissimi in humiliatione sua agnoverunt se pro feris, inde quoque per eandem vocem significata sunt quae apud hominem mortua; hic per feram significatur tam quod vivum quam quod mortuum in uno complexu, quale solet esse apud hominem post tentationem, in quo viva et mortua, seu quae Domini sunt et quae hominis propria, ita confusa apparent ut vix tunc sciat homo quid verum et bonum; sed Dominus tunc omnia in ordinem redigit et disponit, ut constare potest ab illis quae sequuntur. Quod 'fera' significet quae apud hominem viva sunt, videatur in cap. praec. vii ad vers. 14, tum quoque in hoc cap. ad vers. 17 et 19 quod significet quae apud hominem sunt, etiam mortua, constat ab illis quae prius de feris et bestiis aliquoties ostensa sunt, ut n. 45, 46, 142, 143, 246.