8891.“因为六日之内，耶和华造天、地、海”表那些在内在人和外在人里面的事物的重生复活。这从“六日”、“天、地”和“海”的含义清楚可知：“六日”是指争战的状态（如刚才所述，8888节），当论及耶和华，也就是主时，“六日”表示在一个人重生之前，祂在这个人身上的劳碌（8510节）；“天、地”是指人里面的教会或主的国度，“天”是指在他的内在人中，“地”是指在他的外在人中（82，1411，1733，1850，2117，2118e，3355e，4535节），因而是指已经重生之人，也就是已经获得新的生命，由此复活的人；“海”是指粘附于人心智的肉体层面的感官层（8872节）。
本节论述的主题是将第七日分别为圣，或安息日的设立，是用这些话来描述它的：“六日之内，耶和华造天、地、海和其中的万物，第七日便安息，所以耶和华赐福与安息日，分别为圣”。当人们的思维没有超越字义的时候，他们只会以为创世记第一、二章所描述的创世是宇宙的创造，六日之内创造了天、地、海和其中的万物，最后按照神的样式创造了人。然而，深入思考所描述的细节，谁看不出此处所指的，并非宇宙的创造？因为从常识可以知道，那些章节字面上所描述的这些事不是真的；例如，还没有太阳和月亮就有了日子、光暗的存在，并且草木生长；而事实上，光是由这些光体提供的，光、暗被分开，从而日子就产生了。
后面的历史细节中也有类似的事，凡深入思考的人，几乎不可能承认这些事，如：女人是从男人的肋骨造的；伊甸园里面放上两棵树，其中一棵树的果子是不可以吃的；一条蛇从其中一棵树上与最聪明的人，就是男人的妻子说话；它所说的话，就是从蛇的口中出来的话，欺骗他们两个人；由如此多的人组成的整个人类因此被判入地狱。一思及这段历史中的这些和类似细节，那些对圣言的神圣性心存怀疑的人必然觉得荒谬；之后这些细节也必然导致他们否认其中的神性。然而，要知道，这段历史中的一切细节，直到最小细节都是神性，包含在天上的天使面前如在晴朗的白天那样清晰可见的奥秘在里面。这是因为，天使不看圣言的字义，而是看圣言里面的东西，也就是属灵和属天之物，以及这些事物里面的神性事物。当阅读创世记第一章时，天使感知不到任何其它创造，只感知到人的新造，也就是所谓的重生。这段历史所描述的，就是这种重生；“伊甸园”是指已被新造之人的智慧；“伊甸园中间的两棵树”是指人的两种官能，即“生命树”所表示的渴望良善的意愿，和“知识树”所表示的看见真理的理解力。之所以不可吃这后一种树，是因为已经重生，或新造的人必不再被看见真理的理解力引导，而是被渴望良善的意愿引领，若不是这样，他里面的新生命就会灭亡（关于这些问题，可参看202，337，2454，2715，3246，3652，4448，5895e，5897e，7877，7923，7992，8505，8506，8510，8512，8516，8539，8643，8648，8658，8690，8701，8722节）。因此，那里的亚当或人和他的妻子夏娃表示一个新教会，“吃知识树”表示这个教会从良善堕落到真理，因而从对主和对邻之爱堕落到没有这些爱的信。这一切是通过由自我聪明所产生的推理导致的，这种推理就是那“蛇”（参看195-197，6398，6399，6949，7293节）。
由此明显可知，关于创世、第一个人和伊甸园的历史叙述描述了虚构的历史事件，这些历史事件包含了天上和神性事物在里面。虚构这些历史符合古代教会普遍接受的写作方式；这种写作方式还从他们传到这个教会之外的许多人那里，而这些人以同样的方式虚构历史，将奥秘包含在这些历史里面，这从上古时代的作家明显看出来。因为古代的教会十分清楚诸如存在于世上的这类事物在天上表示什么，对这些人来说，除了天上的事物外，没有什么伟业或事件会如此地重要，以至于值得写出来。天上的事物之所以占据他们的心智，是因为他们思考的深度超过现在的人，因而与天使交流；因此，将这类故事连贯起来是他们的快乐。不过，他们被主引到那些在教会被尊为圣的事物或形像那里。他们从这些事物或形像中创作充满对应的故事。
由此可见创世记第一章第一节中的“天和地”表示什么，即表示内在教会和外在教会。“天和地”表示内在教会和外在教会，这一点从先知书中提到“一个新天和一个新地”的经文清楚看出来，“一个新天和一个新地”表示一个新教会（参看82，1411，1733，1850，2117，2118e，3355e，4535节）。由此明显可知，“六日之内，耶和华造天、地、海”表示那些在内在人和外在人里面的事物的重生和复活。
Potts(1905-1910) 8891
8891. For in six days Jehovah made heaven and earth and the sea. That this signifies the regeneration and vivification of those things which are in the internal and in the external man, is evident from the signification of "six days," as being states of combat (of which just above, n. 8888), and when predicated of Jehovah, that is, the Lord, they signify His labor with man before he is regenerated (n. 8510); and from the signification of "heaven and earth," as being the church or kingdom of the Lord in man, "heaven" in the internal man, and "earth" in the external man (n. 82, 1411, 1733, 1850, 2117, 2118, 3355, 4535), thus the regenerate man, that is, one who has found the new life and has thus been made alive; and from the signification of "the sea," as being the sensuous of man adhering to the corporeal (n. 8872). [2] In this verse the subject treated of is the hallowing of the seventh day, or the institution of the Sabbath, and it is described by the words, "In six days Jehovah made heaven and earth, the sea, and all that is in them, and rested in the seventh day; wherefore Jehovah blessed the Sabbath day, and hallowed it." They who do not think beyond the sense of the letter cannot believe otherwise than that the creation which is described in the first and second chapters of Genesis, is the creation of the universe, and that there were six days within which were created the heaven, the earth, the sea and all things which are therein, and finally man in the likeness of God. But who that takes into consideration the particulars of the description cannot see that the creation of the universe is not there meant; for such things are there described as may be known from common sense not to have been so; as that there were days before the sun and the moon, as well as light and darkness, and that herbage and trees sprang up; and yet that the light was furnished by these luminaries, and a distinction was made between the light and the darkness, and thus days were made. [3] In what follows in the history there are also like things, which are hardly acknowledged to be possible by anyone who thinks interiorly, as that the woman was built from the rib of the man; also that two trees were set in paradise, of the fruit of one of which it was forbidden to eat; and that a serpent from one of them spoke with the wife of the man who had been the wisest of mortal creatures, and by his speech, which was from the mouth of the serpent, deceived them both; and that the whole human race, composed of so many millions, was in consequence condemned to hell. The moment that these and other such things in that history are thought of, they must needs appear paradoxical to those who entertain any doubt concerning the holiness of the Word, and must afterward lead them to deny the Divine therein. Nevertheless be it known that each and all things in that history, down to the smallest iota, are Divine, and contain within them arcana which before the angels in the heavens are plain as in clear day. The reason of this is that the angels do not see the sense of the Word according to the letter, but according to what is within, namely, what is spiritual and celestial, and within these, things Divine. When the first chapter of Genesis is read, the angels do not perceive any other creation than the new creation of man, which is called regeneration. This regeneration is described in that history; by paradise the wisdom of the man who has been created anew; by the two trees in the midst thereof, the two faculties of that man, namely, the will of good by the tree of life, and the understanding of truth by the tree of knowledge. And that it was forbidden to eat of this latter tree, was because the man who is regenerated, or created anew, must no longer be led by the understanding of truth, but by the will of good, and if otherwise, the new life within him perishes (see n. 202, 337, 2454, 2715, 3246, 3652, 4448, 5895, 5897, 7877, 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8690, 8701, 8722). Consequently by Adam, or man, and by Eve his wife, was there meant a new church, and by the eating of the tree of knowledge, the fall of that church from good to truth, consequently from love to the Lord and toward the neighbor to faith without these loves, and this by reasoning from their own intellectual, which reasoning is the serpent (see n. 195-197, 6398, 6399, 6949, 7293). [4] From all this it is evident that the historic narrative of the creation and the first man, and of paradise, is a history so framed as to contain within it heavenly and Divine things, and this according to the received method in the Ancient Churches. This method of writing extended thence also to many who were outside of that Church, who in like manner devised histories and wrapped up arcana within them, as is plain from the writers of the most ancient times. For in the Ancient Churches it was known what such things as are in the world signified in heaven, nor to those people were events of so much importance as to be described; but the things which were of heaven. These latter things occupied their minds, for the reason that they thought more interiorly than men at this day, and thus had communication with angels, and therefore it was delightful to them to connect such things together. But they were led by the Lord to those things which should be held sacred in the churches, consequently such things were composed as were in full correspondence. [5] From all this it can be seen what is meant by "heaven and earth" in the first verse of the first chapter of Genesis, namely, the church internal and external. That these are signified by "heaven and earth" is evident also from passages in the prophets, where mention is made of "a new heaven and a new earth," by which a new church is meant (see n. 82, 1411, 1733, 1850, 2117, 2118, 3355, 4535). From all this it is now plain that by, "In six days Jehovah made heaven and earth and the sea," is signified the regeneration and vivification of those things which are in the internal and in the external man.
Elliott(1983-1999) 8891
8891. 'For in six days Jehovah made heaven and earth, and the sea' means regenerating and vivifying the things in the internal man and in the external. This is clear from the meaning of 'six days' as states of conflict, dealt with just above in 8888, and - when used in reference to Jehovah, that is, the Lord - as His labour with a person before he is regenerated, 8510; from the meaning of 'heaven and earth' as the Church or Lord's kingdom in a person, 'heaven' being in his internal man and 'earth' in his external, dealt with in 82, 1411, 1733, 1850, 2117, 2118 (end), 3355 (end), 4535, so that a person who has been regenerated is meant, that is, one who has acquired new life and accordingly been vivified; and from the meaning of 'the sea' as the sensory awareness adhering to the bodily level of a person's mind, dealt with in 8872.
[2] The present verse deals with the sanctifying of the seventh day or institution of the sabbath, describing it as follows,
In six days Jehovah made heaven and earth, the sea, and all that is in them, and rested on the seventh day; therefore Jehovah blessed the sabbath day, and sanctified it.
When people's thinking does not extend beyond the sense of the letter they cannot do other than suppose that the creation described in the first and second chapters of Genesis is the creation of the universe, and that there were six days within which heaven, earth, the sea, and all that is in them were created, and at length the human being in God's likeness. Yet is there anyone pondering on the details who fails to see that the creation of the universe is not what is meant there? For there are things in those chapters which common sense tells anyone are not literally true, for example, that days existed before the sun and moon, that light and darkness did so, and that plants and trees sprang up, when in fact it is through those [great] lights that light is given, light and darkness are divided, and so days come into being.
[3] Further on after these details, others of a similar nature follow which scarcely anyone who thinks more deeply will consider to have been literally possible, such as these: The woman was built out of the man's rib; two trees were placed in paradise, the fruit of one of which they were forbidden to eat; a serpent spoke from one of them to the wife of man (homo), who had been the wisest of mortal beings; what it said - what came out of the serpent's mouth - deceived them both; and the whole human race, numbering so very many thousands of thousands, was therefore condemned to hell. As soon as they are contemplated these and similar details there inevitably seem nonsensical to those who entertain any doubt about the holiness of the Word; and they lead to a denial of the Divine there. However it should be realized that every detail there down to the smallest is Divine; they all contain arcana which are clearly visible to angels in heaven, as in broad daylight. The reason why this should be so is that angels do not see the literal meaning of the Word but what lies within it, that is, spiritual and celestial realities, and Divine ones within these. When the first chapter of Genesis is read they perceive no other creation than the new creation of a human being, which is called regeneration. This is what is described there, 'paradise' being the wisdom of a person created anew. 'The two trees in the middle of it' are the two mental powers of that person, which are a will desiring good, meant by 'the tree of life', and an understanding seeing truth, meant by 'the tree of knowledge'. And the reason why they were forbidden to eat from this tree was that a person who has been regenerated or created anew ought no longer to be led by an understanding that sees truth but by a will desiring good, or else his newness of life is destroyed. Regarding these matters, see 202, 337, 2454, 2715, 3246, 3652, 4448, 5895 (end), 5897 (end), 7877, 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8690, 8701, 8722. Consequently Adam or Man and Eve his wife there are used to mean a new Church, and 'eating from the tree of knowledge' to mean the decline of that Church from good into truth, consequently from love to the Lord and towards the neighbour into faith without such love. And this came about through reasoning arising from self-intelligence, that reasoning being meant by 'the serpent', see 195-197, 6398, 6399, 6949, 7293.
[4] From all this it is evident that the historical narratives regarding creation, and regarding the first human being and paradise, are the descriptions of fictitious historical events, containing heavenly and Divine realities within them. Making up such stories was in keeping with the accepted custom in the ancient Churches; and the custom also spread from them to many outside the Church, who in a similar way produced descriptions of fictitious historical events, wrapping up arcana within them, as is evident from writers belonging to most ancient times. For the ancient Churches were well acquainted with what such things as exist in the world meant in heaven Nor were great exploits of sufficient importance for them to write about, only the things of heaven Things of heaven occupied their minds because they thought on a more internal level than people do at the present day and so were in contact with angels; and for this reason they gained a delight out of putting together such stories. But they were led by the Lord to images which would be held sacred in Churches. Out of these they composed stories in which everything had a correspondence
[5] All this shows what 'heaven and earth' is used to mean in the first verse of the first chapter of Genesis - the internal Church and the external Church. The fact that they are meant by 'heaven and earth' is also clear from places in the Prophets which speak of a new heaven and a new earth, by which a new Church is to be understood, see 82, 1411, 1733, 1850, 2117, 2118 (end), 3355 (end), 4535.
From all this it is now evident that 'in six days Jehovah made heaven and earth, and the sea' means regenerating and vivifying the things in the internal man and in the external man.
Latin(1748-1756) 8891
8891. Quia sex diebus fecit Jehovah caelum et terram, et mare': quod significet regenerationem et vivificationem illorum quae in interno et in externo homine, constat ex significatione `sex dierum' quod sint status pugnae, de qua mox supra n. 8888, et cum praedicatur de Jehovah, hoc est, Domino, quod sit labor cum homine antequam regeneratur, n. 8510; ex significatione `caeli et terrae' quod sit Ecclesia seu regnum Domini in homine, caelum in interno {1} et terra in externo {2}, de qua n. 82, 1411, 1733, 1850, 2117, 2118 fin., 3355 fin., 4535, ita est homo regeneratus, (o)hoc est, qui novam vitam nactus est, sic {3} vivificatus; et ex significatione `maris' quod sit sensuale adhaerens corporeo hominis, de qua {4} n. 8872. [2] In hoc versu agitur de sanctificatione diei septimi, seu de institutione sabbati, et describitur per quod Jehovah sex diebus fecit caelum et terram, mare, et omne quod in illis, et quievit in die septimo; idcirco benedixit Jehovah diei septimo, et sanctificavit illum;qui non ultra sensum litterae cogitant, illi non aliter credere possunt quam quod creatio, quae describitur in (t)capite primo et secundo Geneseos, sit creatio universi, et quod sex dies fuerint intra quos creata sunt caelum, terra, mare, (o)et omnia quae in illis, et tandem homo ad similitudinem (x)Dei; sed quis non qui singula expendit (x)videre potest quod non creatio universi ibi intellecta sit? sunt enim ibi talia quae ex sensu communi sciri possunt quod non ita sit, sicut quod dies fuerint antequam sol et luna, {5} quod lux et tenebrae, et quod {6} egerminatae herbae et arbores, et tamen {7} quod per illa luminaria lux data sit {8}, ac distinctum in lucem et tenebras, et sic facti dies; [3] in sequentibus ibi etiam similia sunt quae vix ab aliquo qui interius cogitat agnoscuntur quod ita esse potuerint {9}, sicut quod femina ex costa viri aedificata sit, tum quod binae arbores in paradiso positae sint ex quarum unius fructu edere interdictum, et quod serpens ex una locutus sit cum uxore hominis, qui mortalium sapientissimus fuerat, et per loquelam (o)suam, quae (o)erat ex ore serpentis, deceperit utrumque, et {8} quod universum genus humanum, usque ad {10} tot milia milium, idcirco {11} damnarentur inferno; haec et similia ibi non possunt non ad primam cogitationem apparere paradoxa illis qui aliquid dubii de sanctitate Verbi fovent, et dein inducere ad negandum Divinum ibi; attamen sciendum quod omnia et singula ibi usque ad minimam iotam Divina sint, ac in se contineant arcana quae coram angelis in caelis ut in clara die patent; quod ita sit {12}, est causa quia angeli Verbi sensum non vident secundum litteram sed secundum illa quae inibi sunt, quae sunt spiritualia et caelestia, ac in his Divina; illi cum primum caput Geneseos legitur, non percipiunt aliam creationem quam novam hominis, quae regeneratio vocatur; haec ibi descripta est; ac per `paradisum' sapientia hominis e novo creati; per `binas arbores in n. 8891 medio ejus' binae illius hominis facultates, nempe voluntas boni per `arborem vitae' ac intellectus veri per `arborem scientiae'; et quod vetitum fuerit edere ex hac arbore, erat quia homo regeneratus seu e novo creatus non amplius debet duci per intellectum veri sed per voluntatem boni, et si aliter quod novum vitae ejus pereat, de quibus videantur n. 202, 337, 2454, 2715, 3246, 3652, 4448, 5895 fin., 5897 fin., 7877, 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8690, 8701, 8722; consequenter quod per `Adamum' (o)seu Hominem et (o)per `Chaivam' (o)uxorem ejus ibi intellecta sit nova Ecclesia, et per `esum ex arbore scientiae' illius Ecclesiae lapsus a bono ad verum, consequenter ab amore in Dominum et erga proximum ad fidem absque illis {13}, et hoc per ratiocinationem ex proprio intellectuali, quae ratiocinatio quod sit {14} `serpens,' (o)videatur n. (x)195-197, 6398, 6399, 6949, 7293. [4] Ex his patet quod historica de creatione, deque primo homine, et de paradiso, sint historica facta quae caelestia et Divina in se continent, et hoc secundum morem in antiquis Ecclesiis receptum, qui mos etiam inde emanavit ad plures {15} qui extra Ecclesiam erant, qui similiter finxerunt historica, et arcana illis involvebant, ut patet a scriptoribus antiquissimorum temporum; in antiquis enim Ecclesiis notum fuit quid talia quae in mundo sunt significabant in caelo {16}; nec gesta rerum illis tanti fuerunt ut illa describerent, sed illa quae caeli erant; haec {17} mentes eorum occupabant ex causa quia interius cogitabant quam hodie et sic cum angelis communicabant, idcirco illis jucundum fuit talia connectere; {18} ad illa (o)vero quae sancta haberentur in Ecclesiis, ducebantur {19} a Domino; inde concinnabantur talia quae plene correspondebant. [5] Ex his constare potest quid intelligitur per `caelum et terram' in primo versu primi capitis Geneseos, quod nempe Ecclesia interna et externa; quod illa per `caelum et terram' significentur, constat quoque ex locis apud Prophetas ubi dicitur de novo caelo et nova terra, per quae quod intelligatur nova Ecclesia, videatur n. 82, 1411, 1733, 1850, 2117, 2118 fin., 3355 fin., 4535; ex his nunc patet quod per `sex diebus fecit Jehovah caelum et terram, et mare' significetur regeneratio et vivificatio illorum quae in interno et in externo homine. @1 internum ejus$ @2 externum$ @3 hoc est$ @4 quod est maxime externum hominis, et cohaeret corporeo ejus,$ @5 i tum$ @6 quoque$ @7 tum$ @8 After distinctum$ @9 posset$ @10 ita$ @11 eo propter$ @12 fit I$ @13 illis destitutam$ @14 ibi est$ @15 illos$ @16 i quibus corresponderent$ @17 quae$ @18 i et$ @19 i per coelum$