STATENORMALGCHOOL.
J 10 ^
AECANA CffiLESTIA.
ARCANA C/ELESTIA
THE
HEAVENLY ARCANA
CONTAINED IN
THE HOLY SCRIJPTURES OR WORD OF THE LORD
UNFOLDED
BEGINNING WITH THE liOOK OF GENESIS
TOGETHER WITH WONDERFUL THINGS SEEN IN THE WORLD OF
SPIRITS AND IN THE HE A VEN OF ANGELS
TRANSLATED FROM THE LATIN OF
EMANUEL SWEDENBORG
Servant of the Lord yesus Christ
VOL. II
NEW YORK
AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY
20 COOPER UNION
MDCCCLXXXII
Published by The American Swedknborg Printing and Pcblishin»
Society , organized for the purpose of Stereotypiaj, . Printing^ and
Publishing (Jniform Editions of the Theological Writivg% of Emanubu
4WED3NB0Rft. cnd incorporated in the State of Nevt V>rk a. d. 1850,
GENESIS.
CHAPTER THE TWELFTH.
OF THE PERCEPTION OF ANGELS AND SPIRITS ; AND OF SPHER]
IN THE OTHER LIFE.
1383. AMONGST the wonderful things experienced in t
other life^ are to he reckoned perceptions^ of which there are tv
kinds. Of these., one is angelic.^ consisting in the perception (
what is true and good., and of what is from the Lord., and wh
from self ; and also in the perception of the source and quali
<f their thoughts., words., and actions., when they proceed fro
themselves. The other kind is common to all., hut is enjoyed I
the angels in the highest perfection., and hy spirits according
their respective qualities ; it consists in discerning the charact
and quality of another the instant he approaches.
1384. Respecting the first kind of perception., which is ti
angelic, consisting in the perception ojwhat is true and goO'
and of what is from the Lord., and what from self 'y and al
in the perception of the source and qualuy of their tJiought
words., a/nd actions., when they proceed from themselves / it hi
been granted me to discourse with the posterity cf the mo
ancient Church concerning it., and in what manner and degr
they enjoyed it. They said., that of themselves they neither c
nor can think any thing., neither of themselves do they will <
desire any thing., hut that in all and every thing which tht
think and will., they perceive what comes from the Lord., a%
what comes from other sources^ and also in what degree it
from the Lord., and ifi what degree it is as from themftelve
When it is as from themselves^ they perceive further whence
is., or from what angels., and likewise the cha/racter and quali
<if those angels , and wJiat their thoughts are., distinguishii
herein with the nicest exactness. Thus they perceive what infit
they experience / with numberless other particulars relating
it. Perceptions of this kind are enjoyed with much vaAet
The celestial angels., who are principled in love to the Lori
have a perception of good., and thereby of all things appertak
ing to truth ; and as they have from good the perception <
truth., they do not admit of discourse., much less of reasonin
concerning truth., hut say at once that it is so^ or that it is not s
6 GENESIS. [Chap, xiu
But the spiritual angels^ wJio also enjoy perception^ though not
such as the celestial angels, discourse concerning what is true
and good. They nevertheless have a perception of^ them, hut
with a difference ; for the varieties of this perception are in-
numeraUe. TJie vaneties may he arranged under these general
heads, vis., the perceiving what is of the will of the Lord, what
is of leave, and v:hat is of permission: all which are very
distinct from each other.
1385. There are spirits who hdong to the province of the slcin,
especially that part of it which is scaly, who are disposed to
reason on all subjects, having no perception, of what is good and
trxie / nay, the more they reason, the less perception they have.
They suppose wisdom to consist in reasoning, and practise it
that they may appear to he wise. These are informed that it i»
the character of angelic wisdom to perceive whether a thing is
good and true witJwut reasoning : hut it is inconceivable to them
that such perception can possihly exist. These co7isist of such
persons, as, during the life of the hody, had confused truth and
goodness hy scientific and philosophical studies and dispiuta-
tions, whence they regarded thernselves as more learned than
other's, undertaking to estahlish their reasonings hy science and
philosophy, without having fi/rst taken any principles of truth
from the Wm^d. From this cause, they have a less share of
common sense than tlie rest of mankind.
1386. So long as spirits suppose that they are under their
own guidance, and derive thought, knowledge, understanding y
and wisdom, from them,selves, it is impossible for them to have
perception, hut they believe it to be all an idle tale.
1387. / have som.etimes discoursed concerning perception
with those in the other life, who, during their abode in the
world, supjyosed themselves able to penetrate into and to under-
stand all things. I told them that the angels perceive, that they
think and speak, will and act, from the Lord : but still they
were not able to conceive what perception is, supposing, that %f
all things thus entered by influx, they would be deprived of all
life : because thus they would think nothing from themselveSy
or of their own,^ in doing which they conceived all life to con-
sist; and that in such case it wotdd he another who thought^
and not themselves, consequently that they would he mere mor
chines without life. But it was told them, that such is the dif-
ference^ of life between having percejMon, and not having it,
that it is like the difference between darkness and light ; and that
vje fi/rst begin to live when we receive such perception, because
we^ then live from the Lord, possessing also, in what we thus
think, a property of our own, the sense of which is afforded
with the utmost happiness and delight. It was also shown them
hy much experience how the case is with perception. They then
acknowledged the possibility of it : hut in a short space of tims
1385 — 1390.J GENESIS. 7
they again returned to their former ignorance, doubt, and de
nial. Hence it appeared how difficult it is for men to comiyre-
hend what perception is.
1388. The other hind of perception is, as observed above,
that which is common to all, but which is enjoyed by the angds
in the liighest perfection, and by spirits according to the respeitive
qualities of each, consisting in discerning the character or qxuditij
of another the instant he approaches, even though he does ma
spealc. This is made manifest instantaneously by a sort of woti-
derful influx. A good spirit is distingxdshed not only as to the
quality of his goodness, but also of his faith : and when he speaks^
this is perceived from every word he utters y and an evil spirit is
distinguished in like manner as to the quality of his evil and in-
fldelity ; and this with such certainty as never to admit of decep-
tion. Something similar occurs among men, who, likewise., from
another''s gestures, looks, and discourse, can sometimes discover
what he thinks, although it is contrary to what he says j and this
scieiice with man is natural or spontaneous, deriving its origin
from the nature of spirits, in which it is inherent, and thus pro-
ceeding from the spirit of man himself, and its communication
with the world of spirits. This communicative perception takes
its origin from this circumstance / that it is the will of the Lord
that all things good should be communicable, and that all should
be mutually affected by love, and so be happy. Hence such per-
ception universally prevails among spirits.
1389. Souls are surprised, on their entrance into another life,
to observe that there is such a communication of the thoughts of
0\^ihers, and that they instantly become acquainted, not only ivith
the character of another'' s mind, but also ivith that of his faith.
Hut they are inform£d, that the spirit has its faculties much ini'-
jrroved when it is separated from the body. During the life of
the body there is an influx of sensible objects, and also of iinagi
nations arising from those objects as they inhere in the memory :
there are also anxieties about the future, various lusts excited by
things external, cares respecting food, raiment, hafdtation, aman's
children, and other things, which are not at all thought of in tht
other life : wherefore on the removal of such things lohich act as
clogs and hindrances to the spiritual faculties, togetlier toith the
corporeal orgcms which enjoy but ev gross kind of sensation, the
spirit must needs be in a much more perfect state. The same
facidties remain, but they are much more perfect, more lucid, and
more free / especially with those who have lived in charity and
in faith in the Lord, and in innocence. The faculties of these
are immensely elevated above what they enjoyed in the body, even
to the angelic nature of the inhabitants (f the third heaven.
1390. Nor is there only a commtinication of another's affec-
tions and thoughts, but also of his knowledge, and that so com-
pletely, as for one spirit to think thd he knows wJiatever another
S GENESIS. [Chap. xii.
does, although he had hefore no acquaintance with such subjects
Tims all the attainments of one are communicated to others
Some spirits retain lohat they are thus made acquainted with :
but others do not.
1391. Communications are effected, both hy the discourse of
spirits with each other, and by ideas accompanied with represen-
tations : for the ideas of their thoughts are representative at the
sam^ time, and hence all things are abundantly presented to
view. More may be represented by a single idea, than can be
expressed by a thousand words. But the angels perceive what
is within in every idea ; what is the affection, what is the ori-
gin of that affection, what is its end; with many other things
besides of an interior nature.
1392. In the other life delights and happinesses o/re also wont
to be communicated from one to several by a real transmission,
which is wonderful / and then others are affected by them in the
same manner as the person from whom they are conveyed : nor
does he exptsnenceany diminution of them from their communica-
tion to others. It has also been granted me thus to communicate
my enjoyments to others by transmissions. Hence may appear
what is the nature of the happiness of those who love their neigh-
bor more than themselves, and who desire nothing more ardently
tJian to transfer their own happiness to others. This tendency
to com.m.unicate derives its origin from the lord, who thus com-
municates happiness to the angels. Communications of happi-
ness are contiriual transmissions of this kind / which are effected
without any reflection on them as proceeding from such an ac-
tive origin, and from a sort of open determination of the will.
1393. Communications are also wonderfully effected by re-
movals, the nature of which cannot be perceived by man. They
consist in the instantaneous removal of all such things as cause
sadness and sorrow, and thus delights and felicities a,re presented
without any impediments : for, on the removal of the former,
Lite angels enter by influx, and communicate their fdicities.
1394. Perception being of such a nature, that one can discern
in an instant the quality of another in regard to love and faith, it
is from this on^igin that spirits are joined, together iri societies ac-
cording to their consent or agreement, and disjoined according to
dissent or disagreement ; and this with such exquisite nicety, that
there is not the smallest portion of difference but what produces
its effect in both these vmys. Hence the societies in the heavens
are so distinctly arranged, that nothing can be conceived more so.
27iis distinct arrangement is made according to all the differencefi
of love and of faith in the Lord, which are innumerable. Hence
ulso comes the form of heaven, which is such as to appear as one
man ; and this its form is continually advancing %n perfection.
1395. It has been given me to know by much experience what
is the nature and manner of this kind of perception, but it would
1391 — 139S.] GENESIS. 9
carry me too far loere I to relate all that has thus heen inade
known to me, I have often heard the discourse of deceitful per-
sons^ and have jy^'^'ceived not only that there was deceit within^
lut also the quality of that deceit^ and the wiched purpose in-
volved loithhi it : there is, in fact, an image of the deceit in every
tone of the deceiver'' s voice. I have also perceived whether the
deceit was the speaker'' s own^or was that cf others wJio spoke hy
him. The case is the same m regard to those who are under the
influence of hatred : the quality of the hatred is instantly per-
ceived, and many more p^irticulars within the hatred than man
would ever he induced to believe. When the persons are presented
to view, against whom hatred has heen cherished^ a lamentable
state is occasioned ; for whatever has heen thought and contrived
against the others stands expressed before all.
1396. A certain spirit, who^ during his abode tn the world,
xoas desirous of arrogating merit to himself for his deeds and his
learning, was observed to go in a direction to the right, where he
came a/tnong those who were not of such a character. In order
that he might obtain association with them^ he said that he was a
mere thing of naught, and that he was desirous to serve them.
But on his first approach, and, indeed, whilst he ivas afar ojF,
they perceived what his real disposition was, and replied instantly
that he was not such as he represented himself, hut that he wish d
to be great, and that, consequently, he could have no agreement
with them., who were little. Being hereupon much abashed, ne
retired, wondering greatly that he couldhe known at such a distance.
1397. Perceptions being so exquisite in the other life, evil
spirits cannot approach to any society of good spirits who are
influenced by mutual love, nor can they come within the sphere
of such a society : for, at their first approach, they begin to he
tortured, to complain, and to lament. A certain wicked spirit,
impelled by audacity and self-confidence, intruded himself into
a certain society, which was in the confines of heaven i but, on
the very instant of his entrance, he was seized with a difiiculty
■of respiration, and became sensible of a stench proceeding from
himself like that of a putrid carcass : wherefore he immediately
fell down again.
1398. There were once several spirits about me %oho were not
good. On the approach of an angel, I saw that the spirits could
not endure his presence / for, as he came nearer, they removed
themselves farther and farther off ^ at which I was much sur-
prised : but it was given me to know that those spirits could not
abide in the sphere with which the angel was encompassed. Hence
also it appeared., as it did likewise from a variety of other expe-
rience, that one angel can pxit to flight myriads of evil spirits,
hecause they cannot endure the sphere of mutual love. Neverthe-
less, it was perceived that the sphere of the angel was tempered
hy the consociations of others ; ha i it not heen so, they would all
10 GENESIS. [Chap. xii.
have been dissipated. Hence also it is evident what is the nature
and quality of the perception which is enjoyed in another life,
and how all are consociated.^ and dissociated., according to per-
ceptions.
1399. Every spiAt., although he is entirely ignorant of it,
has communication with the inner and inmost heaven., othei'wise
he could not live. His interior nature and quality are linmon
hy the angels., who are in his interiors, and he is also goveriud
hy the Lord through their instnimentality. Thus the commvr
nications of his interiors extend into heaven., as those of his exte-
riors do into the world of spirits. By interior communications
a spirit is disposed to use, to which he is led without heing aware
of it himself. It is the same with man : he also communicates
with heaven hy means of angels., otherwise he could not live /
and yet he is altogether ignorant of the fact. The things which
descend thence hy influx into his thoughts are only the idtimate
effects of this coni'inunication. All his life is thence : and
thence all the tendencies of his life are regulated.
1400. A continuation of the subject concerning perceptions,
and the spheres thence arising, may he seen at the end of this
chapter.
CHAPTEK Xn.
1. AND Jehovah said unto Abram, Get thee out of thy
land, and from thj kindred, and from thy father's house, to the
Imd which I will cause thee to see.
2. And I will make thee into a great nation ; and I will
bless thee, and will make thy name great ; and thou shalt be a
blessing.
3. And I will bless them that bless thee, and will curse him
that cui-seth thee ; and in thee shall all the families of the ground
be blessed.
4. And Abram went as Jehovah had spoken unto him ; and
Lot went with him. And Abram was a son of seventy and five
years when he departed out of Haran.
5. And Abram took Sarai his wife, and Lot his brother's
son, and all their substance which they had acquired, and the
souls which they had gotten in Haran : and they went forth to
go into the land of Canaan. And they came into the land of
Canaan
6. And Abram passed through the land, unto the place of
Shechem, unto the oak-grove of Moreh. And the Canaanite
was then in the land.
7. And Jehovah appeared to Abram, and said, To thy seed
1399— UOl.] GENESIS. 11
will I give this land. And there he built an altai to Jehovah,
who a]>})eared to him.
8. And he removed thence to a mountain on the east of
Bethel, and stretched his tent ; Bethel on the sea, and Ai on
the east. And there he built an altar to Jehovah, and called on
the name of Jehovah.
9. And Abram journeyed, going and journeying towards
the south.
10. And there was a famine in the land. And Abram went
down into Egypt to sojo-irn there; because the famine was
grievous in the land.
11. And it came to pass, when he drew nigh to come into
Egypt, that he said unto Sarai his wife, Behold, now, I know
that thou art a beautiful woman to look upon :
12. And it will come to pass, when the Egyptians see thee,
that they will say, This is his wife : and they will kill me, and
will save thee alive.
13. Say, I pray thee, thou art my sister ; that it may be
well with me for thy sake, and that my soul may live because
of thee.
14. And it came to pass, when Abram came into Egypt,
that the Egyptians saw the woman, that she was very beautiful.
15. And the princes of Pharaoh saw her, and they com-
mended her to Pharaoh. And the woman was taken to Pha-
raoh's house.
16. And he entreated Abram well for her sake. And he
had flocks and herds, and he-asses, and men-servants, and maid-
8(irvants, and she-asses, and camels.
17. And Jehovah smote Pharaoh with great plagues, and
his house, because of Sarai, Abram's wife.
18. And Pharaoh called Abram, and said. What is this that
thou hast done unto me ? Why didst thou not tell me that she
is thy wife ?
19. Why saidst thou. She is my sister? so I might havo
taken her to me for a woman. And now, behold thy wife : take
her, ^nd go thy way.
20. And Pharaoh commanded his men concerning him, and
they sent him away, and his wife, and all that he had.
THE CONTENTS.
1401. TBUE history begins here, all the facts of which are
representative, and every particular word is significative. The
circumstances related in this chapter concerning Abram, repre-
sent the Lord's state from his earliest childhood to his youth.
As the Lord was born as another man, he advanced also from
32 GENESIS. [Chap. xii.
an obscure state to one more clear. Haran is his first state,
whicli was obscure ; Shechein is his second : the oak-grove of
Moreh is his third : tlie mountain which had Bethel towards the
sea and Ai on the east is his fourth : the journeying thence to-
wards the south into Egypt is his fifth.
1402. The circumstances related concerning Abram's so-
journing in Egypt represent and signify the Lord's first instruc-
tion : Abram is the Lord ; Sarai, as h'is wife, is the truth that
is to be adjoined to his celestial principle: Sarai, as his sister,
is hitellectual truth : Egypt is science. The progress is described
in proceeding from scientifics to celestial truths ; which was
eftected according to Divine Order, that the Lord's human es-
sence might be joined to his Divine Essence, and might together
become Jehovah.
THE INTERNAL SENSE.
1403. FROM the first chapter of Genesis as far as here, or
rather to the account of Heber, the narratives were not matters
of true history, but compositions in the form of history, signify-
ing, in the internal sense, things celestial and spiritual. In this
and the following chapters, the narratives are not compositions
in the form of history merely, but matters of true history.
These, in the internal sense, equally signify things celestial and
spiritual ; as may appear to every one from this consideration
alone, that it is the Word of the Lord.
1404. In these narratives, which are matters of true historj',
all the declarations and words, and each of them singly, have,
in the internal sense, an entirely different signification from that
which they bear in the literal sense ; and the historical facts
themselves are representative. Abram, who is first treated of,
represents, in general, the Lord, and, in particular, the celestial
man ; Isaac, wlio is afterwards treated of, in like manner repre-
sents, in general, the Lord, and, in particular, the spiritual man ;
Jacob also, in general, re])resents the Lord, and, in particular^
the natural man. Thus they represent the things appertaining
to the Lord, to his kingdom, and to his church.
1405. But the internal sense is of such a nature, as has thus
far been clearly shown, that, in it, all things are to be under-
stood, even to the minutest particulars, abstractedly from the
letter, and just as if the letter did not exist: for in the internal
sense is the soul and life of the Word, which does not appear,
unless the literal sense is as it were evanescent. It is thus that
the angels, by gift from the Lord, have a perception of the Word
when it is read by man.
1406. What is represented by the historical facts related in
1402— 1408.J GENESIS. 13
this chapter, appears from the general contents which arc pre-
mised ; what is represented by the declarations, sayings, and
words, may appear from the following explication.
1407. Verse 1. ./ind Jehovah said to Abram, Get thee out of
thy land, and from thy kindred, and from thy father's house, to
the land which I will cause thee to see. These and the subsequent
circumstances historically occurred, as they are related ; but still
»he historical facts are representative, and each word is signifi-
cative. By Abram, in the internal sense, is meant the Lord,
as was before observed. By " Jehovah said to Abram," is sig-
nified the first animadvertence [turning or attention of the
mind to anything): " Get thee out of thy land," signifies, that
corporeal and worldly things were to be receded from: "and from
thy kindred," signifies, exterior corporeal and worldly things :
" and from thy father's house," signifies, interior things of a like
sort : " to the land which I will cause thee to see," signifies,
things spiritual and celestial which should be presented to view.
1408. These and the subsequent circumstances historically
occurred, as they are related ; but still the historical facts are
representative, and each word is significative. The case is the
same in all the historical narratives of the Word, not only those
in the books of Moses, but also those in the books of Joshua,
of Judges, of Samuel, and of the Kings. In all these, nothing
is apparent but a mere history : but although history is related
in the literal sense, still in the internal sense are heavenly
arcana, which lie concealed within, and Avhich can never be
seen, so long as the mind, together with the eye, is confined to
the historical relations ; nor are they revealed until the mind
is removed from the literal sense. The Word of the Lord is
like a body investing a living soul. The things belonging to
the soul do not appear whilst the mind fixes its attention only
on corporeal objects, insomuch that the existence of the soul is
scarcely credited, and still less its immortality ; but no sooner
is the attention of the mind withdrawn from things corporeal,
than those belonging to the soul and to life begin to appear.
This is the reason, not only that corporeal things must die,
before man can be born anew, or be regenerated, but also thai
the body itself must die, before man can be admitted into hea-
ven, and see the things of heaven. So it is with the Word of
the Lord : its corporeal parts are the contents of the literal
sense, whilst the attention of the mind is fixed on which, the
internal contents do not appear ; but when the former become
as it were dead, then first the latter are presented to view.
Nevertheless the things appertaining to the literal sense are
like the things in the body of man, viz., like the scientifics
appertaining to the memory, which are derived from the things
of sense, and whrch form common vessels containing things
interior or internal. It may hence be known that the vessela
14 GENESIS. [Chap xii.
are oue thing, and the essentials contained in the vessels another.
The vessels are natural things : the essentials contained in the
vessels are things spiritual and celestial. Thus, also, the his-
torical facts related in the Word, and all the particular expres-
sions used in the Word, are common, natural, yea, material
vessels, containing in them things spiritual and celestial ; and
these cannot possibly be brought to view, except by the internal
sense. This may appear to every one solely from this consider-
ation : that many things in the Word are spoken according to
appearances, yea, according to the fallacies of the senses ; as
when it is said that the Lord is angry, that he punisheth, that
he curseth, that he killeth, and many more things of a like
nature ; when, nevertheless, the internal sense teaches quite
the contrary, namely, that the Lord cannot possibly be angry
and punish, much less can he curse and kill. Still, however,
to those who, from simplicity of heart, believe the Word just
as they comprehend it in the letter, this is not hurtful, provided
they live in charity : the reason is, because the Word teaches
notliing else, than that every one is to live in charity with his
neighbour, and to love the Lord above all things ; and they
who do this, have the internal contents of the Word within
themselves ; and then the fallacies arising from the literal sense
are easily dispelled.
1409. That the historical facts here related are representa-
tive, and that each word is significative, may appear from what
has been said and shewn concerning representatives and signili-
catives above, n. 665, 920, 1361 ; nevertheless, since represen-
tatives here begin, it may be expedient briefly to give a further
explanation of the subject. The members of the most ancient
church, which was of a celestial character, regarded all things
terrestrial and worldly, with such as are corporeal also, indeed,
all objects of the senses whatever, no otherwise than as things
dead : but as all things which exist in the world, both generally
and particularly, present some idea of the Lord's kingdom,
consequently of things celestial and spiritual, when they appre-
hended them by sight or any other of the senses, they did not
think of them, but of the celestial and spiritual things of which
they were significative : deriving also this perception, not from
the sensible objects as origins, but by them as means : thus
dead things with them became alive. These things thus sig-
nified by the objects of sense, were collected by their posterity
from the mouth of their forefathers, and were framed by them
into doctrinals, which composed the Word of the ancient church
after the flood. These doctrinals formed the significatives of the
ancient church : for by them they acquired a knowledge of
things internal, and raised their thoughts from them to things
spiritual and celestial. But when that knowledge began to
perish, so that the significations were no longer known, and
1409, 1410.J GENESIS. 15
men began to account those terrestrial and worldly things holy,
and to worship them, without any thought concerning their
signification ; then the same were made representatives. Hence
came the representative cliurch, which had its commencement
in Abram, and was afterwards established amongst the posterity
of Jacob. It thus appears that representatives had tlieir rise
from the significatives of the ancient church, and these from
the celestial ideas of the most ancient church. The nature of
representatives may appear from the historical relations of the
Word, in which all the acts of the patriarchs, Abram, Isaac, and
Jacob, and afterwards those of Moses, of the Judges, and of
the kings of Judah and Israel, were pure representatives. Abram,
as has been observed, represents the Lord ; and, in consequence
of representing the Lord, he represents also the celestial man ;
Isaac, likewise, represents the Lord, and thence the spiritual
man ; Jacob, in like manner, represents the Lord, and thence
the natural man corresponding with the spiritual. But the
nature and law of representatives is such, that the reflection is
not at all directed to the private character of the person, but is
confined to the thing which he represents. All the kings of Judah
and Israel, let their private characters be what they might, r;-
presented the regal function of the Lord ; and all the priests,
whatever their private character might be, represented the priest y
function of the Lord. Thus the wicked, as well as the good, we: e
capable of representing the Lord, and the celestial and spiritual
things of his kingdom : for, as was said and shewn above, the re-
presentatives were altogether separate from the personal character
of the individual who sustained them. Hence then it is, that
all the historical facts recorded in the Word are representative;
whence it follows that all the expressions which occur in the
Word are significative ; that is, that they have a different sig-
nification in the internal sense from that which they bear in
the literal sense.
1410. " Jehovah said to Abram." — That hereby is signified
the first animadvertence or directing of the attention, is to be
thus understood : the historical fact recorded in this passage is
representative, but the words themselves are significative. It
was according to the style of speaking in the ancient churcii,
when they wished to express the truth of a thing, to say, Jehovah
has said, or Jehovah has spoken it ; which signified that it was
80, according to what has been shewn above ; but when signifi-
catives were changed into representatives, Jehovah or the Lord
actually did speak with men ; and, in this case, when it is said
that Jehovah said, or Jehovah spoke to any one, it signifies the
same as before. The words of the Lord, related in narratives
of true history, involve the same meaning as in compositions
arranged merely in the form of history : the only difi'erence is,
that, in the latter case, the relation is made like a true history
16 GENESIS. [Chap. xu.
whereas, in the other, it is not made so, but is so. This state-
ment, then, that Jehovah said to Abram, signifies nothing else
but the first animadvertence ; as when in the ancient church any
one was advertised or had it suggested to him by conscience, or
by any inward dictate, or by their Word, that a thing was so,
the same form of speech was employed, — "Jehovah said."
1411. " Get thee out of thy land."— That these words sig-
nify that things corporeal and worldly were to be receded from.'^
appears from the signification of land or earth,* which is various,
according to what is suitable to the person or thing of which it
is predicated ; as in the first chapter of Genesis, where earth
signifies the external man ; and in other places, n. 82, 620,
636, 913. The reason that it here signifies things corporeal and
worldly, is, because such things belong to the external man.
The term here employed, in its proper sense, means the earth
itself, a country, or a kingdom ; it also denotes the inhabitant
dwelling therein, and also the people and nation which occupy
the land. Thus the term earth or land, not only signifies, in
an extensive sense, the people or nation, but also, in a con-
fined sense, an inhabitant. When it is predicated of an inha-
bitant, it has a signification according to the subject of which it
is predicated ; and thus, in the present case, it is used to denote
things corporeal and worldly; for the land of his nativity, from
which Abram was ordered to depart, was immersed in idolatry.
In the historical sense, therefore, the meaning here is. that
Abram should depart from that country ; but, in the repre-
sentative sense, the meaning is, that those things which belong
to the external man should be receded from, that is, that things
external should not resist nor interpose disturbance : and as this
has relation to the Lord, its signification in that relation is,
that things external should agree with things internal.
1412. •' And from thy kindred." — That this signifies cor-
poreal and worldly things of an exterior sort, and that " from
thy father's house," signifies things interior of a like kind, may
appear from the signification of kindred,! and from that of the
father's house. There are with man corporeal and worldly
things, both of an exterior and an interior sort; the exterior are
those which are proper to the body, as pleasures and sensual
* It mav be necessary to inform the unlearned reader, that the same word in
Latin, and also in Hebrew, requires sometimes to be translated earth, and some-
times land, according to the connexion in which it stands. Thus it is necessary
here to render it by land ; which, however, would be improper in the beginning of
Genesis, where we must say, "In the beginning, God created the heavens and the
earth." — b'dt.
f It is proper to observe, that the word which is here necessary to render
kiridred, is the same as is elsewhere translated nativity, as in the preceding chapter,
ver. -28. It is certain that the original Hebrew term'bears both significalions, and
that kindred is the sense which it bears here : yet its spiritual signification cannot
be full^' seen, unless its other meaning be also known. On this accwmt the
author a Latin renders it by nativitas. — Edt.
1411-1414.J GENESIS. 17
things, the interior are affections and scientifics. These are the
things which are signified by kindred and father's house. That
this is the signification of these words, might be proved abun-
dantly ; but as it appears plain from the series of the things
treated of, and from taking a view of them in the internal sense,
there is no need to dwell upon it.
1413. " To the land which I will cause thee to see." — That
this signifies things spiritual and celestial, which should be pre-
sented to view, appears from the signification of earth or land ;
n. 662, 1066, and because the land here referred to is the land
of Canaan, by which is represented the kingdom of the Lord,
as may appear from many passages in the Word, On this
account, the land of Canaan is called the Holy Land ; and it is
common also to speak of the heavenly Canaan. As it repre-
sented the kingdom of the Lord, it also represented and signi-
fied the things celestial and spiritual appertaining to the Lord's
kingdom ; in the present instance, those appertaining to the
Lord himself.
1414. The Lord being the subject here treated of, more
arcana are contained herein, than can ever be declared or con-
ceived. For, in the internal sense, is here meant the first state
of the Lord when he was born : which state, being most hidden
and mysterious, cannot well be explained to the apprehension.
Suffice it to say, that the Lord was as another man in every
respect, except that he was conceived of Jehovah ; nevertheless,
he was born of a woman, a virgin, and consequently, by such
nativity, he derived infirmities from the virgin mother, such as
are common to other men. These infirmities were of a corporeal
nature, concerning which it is said in this verse, that he should
recede from them, in order that things celestial and spiritual
might be presented to his view. There are two hereditary prin-
ciples which are connate in man, one derived from his father,
the other from his mother. The hereditary principle of the
Lord derived, from the father was Divine, but that derived from
the mother was human and infirm. This infirm part or prin-
ciple which man derives hereditarily from his mother, is some-
what corporeal, which is dispersed during regeneration ; but
what man derives from his father remains to eternity. But the
hereditary principle of the Lord derived from Jehovah, was, as
just observed. Divine. Another arcanum is, that the Lord's
Humanity, also, was made Divine. In Him alone was there a
correspondence of all things which belong to the body with the
Divinity, and such a correspondence as was most perfect, or
infinitely perfect ; hence there was a union of things corporeal
with divine-celestial things, and of things sensual with divine-
epiritual things. Thus he is the perfect man, and the only man.*
* For the better understanding of tliis expression concerning the Lord as being
VOL. II. B
18 GENESIS. FChap. xii.
1415. Ver. 2. And I will make th.e into a great nation, and
will bless thee, and will make thy nam? great ; and thou shalt be.
<i bles<!ing. '" I will make thee into a great nation/' signifies,
the kinudom in the heavens and on earth : it is called a great
nation from things celestial and good : " and I will bless thee,"
signifies, the fructification of things celestial, and the multiplica-
tion of things spiritual : " and I will make thy name great,'
signifies crlory : " and thou shalt be a blessing," signifies, that
all and everything is from the Lord.
1416. " I will make thee into a great nation." — That thig
signifies the kingdom in the heavens and on earth, may appear
from the signification of a nation, as denoting, in the internal
pense, the celestial principle of love, and the good thence de-
rived : consequently, all in the universe who are influenced by
the celestial principle of love and charity ; and as it is the Lord
who is here treated of in the internal sense, hereby is meant
all that is celestial, and all the good derived from him, conse-
quently his kingdom ; which resides with those who are prin-
cipled in love and charity. In the supreme sense, the Lord
himself is a great nation, as being the celestial principle itself
and good itself ; for all the good of love and charity is from him
alone ; wherefore also the Lord is his kingdom itself, that is,
the all in all of his own kingdom ; as likewise is acknowledged
by all the angels in heaven. Hence then it appears, that by
the words, " I will make thee into a great nation," is signified
the Lord's kingdom in the heavens and on earth. That the
term nation, in the internal sense, when the subject treated of
is the Lord, and the celestial things of love, signifies himself,
and all things celestial, may also appear from the passages
adduced above concerning the signification of a nation and of
nations, n. 1258, 1259. This may further be confirmed from
the following passages : " Thy name shall no longer be called
Al)ram, but Abraham shall thy name be, because I have given
thee to be a father of a multitude of nations" (Gen. xvii. 5 ;)
where the letter h, in the name Abraham, is taken out of the
name of Jehovah, for the sake of representing Jehovah or the
Lord. In like manner it is written concerning Sarai, " Thou
shalt not call her name Sarai, but Sarah shall be her name ;
and I will bless her, and will give thee a son also of her ; thus
will I bless her, and she shall become nations : kings of people
shall be of her," (Gen. xvii. 15, 16 ;) where nations signify the
celestial things of love, and kings of people denote the spiritual
lilt only man, it may be expedient 1o remind the reader of what was observed in
tlie first part of this work, viz., tliat man is man solely by virtue of love and wis
dom repfived from the Lord, and that consequently love and wisdom are the con-
«tituent principles of man, which principles being essential in the Lord alone, and
proceeding from him, constitute him man alone in a suj, -eme sense, others being
men onl}- by derivati-m from liiiii.
1415,1416.] GENESIS 19
things of faith thence derived, which are of the Lord ah)ne.
So also it is written concerning Jacob, " Thy name shall no
longer be called Jacob, but Israel shall thy name be ; and he
called his name Israel ; and God said unto him, I am God the
thunderer ; increase and multiply ; a nation and a company of
nations shall be of thee, and kings shall come out of thy loins."
(Gen. XXXV. 10, 11 ;) where Israel denotes the Lord ; for that
he, in the supreme sense, is himself Israel, is known to some ;
and this being so, it is evident, that a nation and a company of
nations proceeding from him, and kings from his loins, must be
the celestial and spiritual things of love, and, consequently, all
who are principled in them. So it is said of Ishmael, Abram's
son by Hagar, " The son of the bond-woman will I make a
nation, because he is thy seed," (Gen. xxi. 13, 18 :) what is
represented by Ishmael will be seen when we come to the expli-
cation of his history ; the seed of Abram is love, by virtue of
which the term nation is predicated of the offspring of Ishmael.
That the term nation signifies the celestial things of love, ap-
pears also in Moses : " If ye will hear my voice indeed, and will
keep my covenant, ye shall be a peculiar treasure unto me above
all people ; — and ye shall be unto me a kingdom of priests, and
an holy nation," (Exod. xix. 5, 6 ;) where a kingdom of priests,
which is the Lord's kingdom in the heavens and on earth, so
termed on account of the celestial things of love, is manifestly
called a holy nation : but the Lord's kingdom derived from his
regal office takes its denomination from the spiritual things of
love, and is called a holy people ; wherefore kings coming out
of the loins, in the passage before cited, denote things spiritual.
So in Jeremiah : " If those ordinances depart from before me,
saith Jehovah, then the seed of Israel also shall cease from
being a nation before me forever," (xxxi. 36 ;) where the seed
of Israel signifies the celestial principle of charity, on the cessa-
tion of which there is no longer a nation before the Lord. So
in Isaiah : " The people that walked in darkness have seen a
great light : — thou hast multiplied the nation," (ix. 2, 3 ;) speak-
ing of the church of the Gentiles in particular, and in genera'
of all who are in ignorance, and live in charity ; who are a
nation, because they belong to the Lord's kingdom. So in
David : " That I may see the good of thy chosen, that I may
be glad in the gladness of thy nation, that I may glory with
thine inheritance," (Psalm cvi. 5 ;) where the term nation plainly
signifies the Lord's kingdom. The signification of nation, as
denoting the celestial principle of love, and the good thence
derived, had its origin in a perceptive idea of the members of
the most ancient church. They lived divided into houses, fami-
lies, and nations ; when they thought of which they had a per-
ception of the kingdom of the Lord, and, from that, of the
celestial principle itself. From this perception of theirs, the
20 GENESIS. [Chap. xii.
idea of a nation came to be significative ; and from this arose
the representative.
1417. That it is called a great nation on account of things
celestial and good, appears from what has been just said and
shown, and also from what was said and shown above, n. 1259.
Hence it may be known what is meant in a proper sense by the
church of the nations or gentiles.*
1418. " And I will bless thee." — That these words signify
the fructification of things celestial, and the multiplication of
things spiritual, may appear from the signification of tlie ex-
pression to bless, as used in the Word, of which we shall speak
presently.
1419.' "And I will make thy name great."^That this sig-
nifies glory, may appear without explication. In the external
sense, by making a name, and by glory, is signified something
worldly ; but in the internal sense something celestial. This
celestial principle does not consist in any desire to be greatest,^
but to be least, by serving all ; agreeably to what the Lord saith
in Matthew : " It shall not be so among you ; but whosoever
would be great among you, let him be your minister, and who-
soever would be chief among you, let him be your servant :
even as the Son of Man came not to be ministered unto, but
to minister, and to give his life a ransom for many," (Matt. xx.
26, 27, 28 ; Mark x. 44. 45.) The celestial principle of love is
such, that he who is under its influence does not desire to be
his own property, but of all ; so that he is willing to give all
that is his own to others : for in this consists the essence of
celestial love. The Lord, as being love itself, or the essence
and life of the love of all in heaven, is desirous to give all that
is his to mankind, which is signified by the Lord's sayings
" that the Son of Man came to give his life a ransom for many."
Hence it appears, that name and glory, in the internal sense^
have altogether a different signification from that which they
bear in the external sense : and such being the case, therefore,^
in heaven, all who desire to become great and greatest are
rejected, because such desire is contrary to the essence and life
of celestial love, which is from the Lord. Hence also it is^
that nothing is more contrary to celestial love than the love of
self ; on which subject see what is related from experience,
n. 450, 452, 952.
1420. " And thou shalt be a blessing." — That these words
signify, that all things, both collectively and individually, are
from the Lord, may appear from the signification of the'word
» The word gentiles, it is to be remembered, is formed from the Latin word for
nations, gentes: but as this does not appear to the English reader, and the idea of
nations is requisite to be retained, it is hei-e necessary also to give the literal trans-
lation, the church of th( nations, of the author's Latin, ecclesia gf itium. In tb«
Hebrew, there is no wed for gentiles but that which means nations.
1417— 1422.J GENESIS. 21
blessing. Blessing is a term which is predicated of all things
that are good ; in an external sense, of corporeal, worldly and
natural good things ; in an internal sense, of those which are
spiritual and celestial. To be a blessing, is predicated of him
from whom all good things come, and who is the giver of all
those good things. This can by no means be predicated of
Abram ; whence, also, it appears that by Abram is represented
the Lord, who alone can be a blessing. The like is to be under-
stood when the same is predicated of Abraham in the subsequent
parts of his history ; as in this passage : " Abraham shall surely
become a great and numerous nation, and in him shall all the
nations of the earth be blessed,'' (Gen. xviii. 18.) So also when
it is said of Isaac, " In thy seed shall all the nations of the
«arth be blessed," (xxvi. 4 ;) and of Jacob, " In thee and in thy
seed shall all the families of the earth be blessed," (xxviii, 14.)
That nations could not be blessed, neither were blessed, in
Abraham, Isaac, and Jacob, and in their seed, but in the Lord,
must be obvious to every one ; which is clearly expressed in
David : " His name shall be for ever ; before the sun shall his
name be continued : and all nations shall be blessed in him,"
{Ps. Ixxii. 17 ;) speaking of the Lord. Again : " Thou hast set
him to be blessings for ever," (xxi. 6 ;) speaking also of the
Lord. So in Jeremiah : " The nations shall bless themselves in
him, and in him shall they glory," (iv. 2.) Hence then it ap-
pears, that to be a blessing signifies the Lord ; and when he is
called a blessing, it signifies that from him are all things celes-
tial and spiritual, which alone are good, and thence also alone
are true ; wherefore in proportion as things natural, worldly,
and corporeal, partake of things celestial and spiritual, so as to
have these contained within them, so far they are good, and so
far they are blessed.
1421. Verse 3. ^nd I will bless them that bless thee, and
curse him that curseth thee ; and in thee shall all the families of
the ground be blessed. " I will bless them that bless thee,"
signifies all happiness to those who, from the heart, acknow-
ledge the Lord. " And I will curse him that curseth thee,"
signifies unhappiness to those who do not acknowledge the
Lord. " And in thee shall all the families of the ground be
blessed," signifies that all things true and good are from the
Lord.
1422. " I will bless them that bless thee." — That these
words signify all happiness to those, who. from the heart, ac-
knowledge the Lord, may appear from the signification of bless-
ing, as involving all things, both collectively and individually,
which are from the Lord, including all that are good and all
that are true, consequently things celestial, spiritual, natural,
worldly, and corporeal ; and as blessing includes, in a universal
sense, all these things, the series of discourse in each passage
22 GENESIS. [Chap, xii»
where the term occurs will shew what is there signified by bless-
ing, for it always has a particular sense suitable to the subjects
to which ii is applied. Hence it appears that " I will bless them
that bless thee," signifies all happiness to those, who, from the
heart, acknowledge the Lord ; for, as already observed, it is the
Lord who is here treated of in the internal sense. To bless
Jehovah, or the Lord, was a customary form of speaking amongst
the ancients ; as may appear from the Word : thus in David :
" Bless God in the congregations, the Lord from the fountain ol
Israel," (Psalm Ixviii. 26.) Again : " Sing unto Jehovah, blesS'
his name, shew forth his salvation from day to day," (Psalm
xcvi. 2.) So in Daniel : " Then was the secret revealed untO'
Daniel in a night vision. Then Daniel Messed the God of the hea-
vens,— and said, Blessed be the name of God for ever and ever,
for wisdom and might are his," (ii. 19, 20.) It is written also'
of Zacharias and Simeon, that they blessed God, (Luke i. 64 ;
ii. 28.) From these passages appears what is meant by blessing^
the Lord, viz., that it is to sing to him, to declare his salvation,
to proclaim his wisdom and might, thus to confess and acknow-
ledge the Lord from the heart. They who do this cannot but
be blessed by the Lord, that is, be gifted with those things-
which are the subjects of such blessing, viz., with celestial, spi-
ritual, natural, worldly, and corporeal good ; all which things,,
when they thus succeed each other in orderly arrangement, are
good, and have in them happiness. As the phrases " to bless
Jehovah " or " the Lord," and " to be blessed by Jehovah " or
" the Lord," were customary forms of speech, so also was this,
" Blessed be Jehovah ;" as in David : " Blessed be Jehovah, be-
cause he hath heard the voice of my prayers," (Psalm xxviii. 6.)
Again ; " Blessed be Jehovah : for he hath showed me his mar-
vellous mercy," (xxxi. 21.) Again: ''Blessed be God, whO'
hath not turned away my prayer, nor his mercy from me,"
(Ixxi. 20.) Again : " Blessed be Jehovah God, the God of Israel,,
who alone doeth wonderous things : and blessed be his glorious
name for ever : and let the whole earth be filled with his glory,"
(Ixxii. 18, 19,) Again : " Blessed be thou Jehovah ; teach me
thy statutes," (cxix. 12.) Again : " Blessed be Jehovah, my
rock, that teacheth my hands to war," (cxliv. 1.) So in Luke :
" Zacharias, filled with the Holy Spirit, prophesied, saying.
Blessed be the Lord God of Israel ; for he hath visited and re-
deemed his people," (i. 67, dd^.)
142H. " And I will curse him that curseth thee." — That
these words signify the unhappiness of those who do not from
the heart acknowledge the Lord, appears from the signification
of being cursed, and of cursing, as denoting man's averting
himself from the Lord, see above, n. 245, 379, consequently
not acknowledging the Lord; for they who do not acknowledge
him, avert themselves from him. Thus to curse, in this pas-
423— 1428. J GENESIS. 23
sage, implies all things opposite to tliose that are implied in
blessing.
1424. " And in thee shall all the families of the ground be
blessed." — That these words signify that all things good and
true are from the Lord, may appear from the signification of
blessing, spoken of in this verse and in the foregoing ; and
also from the signification of the families of the ground, as
denoting all things good and true. For families, in the Word,
signify the same as nations and people, being predicated both
of nations and of people ; as where mention is made of families
of nations and families of people. Nations, as has been shewn,
signify things good, and people, as has also been shewn, signify
things true, n. 1259 ; wherefore fjimilies signify both thing»
good, and things true, n. 12G1. The reason that it is said»
" All the families of the ground," is, because all things good!
and ti'ue belong to faith originating in love ; which is the faith
of the church. That by ground is signified the church, conse-
quently the faith constituent of the church, has been shewn
above, n. 566.
1425. Verse 4. Jind Jlbram went, as Jehovah had spoken
unto him : and Lot went with him. And Jibram was a son of
seventy and five years, when he departed out of Haran. By
Abram, as was said, is represented the Lord as to his human
essence. And Abram went, as Jehovah had spoken unto him,
signifies progression towards things divine : and Lot went with
him, signifies the sensual nature or principle ; by Lot is re-
presented the Lord as to his sensual and corporeal man : and
Abram was a son of seventy and five years, signifies that as yet
the divine principle was not possessed in so much power or
fulness : when he departed out of Haran, signifies the obscure
state in which the Lord was.
1426. That by Abram is represented the Lord as to his.
human essence, appears from every particular related of Abram :;
afterwards he represents the Lord both as to his human audi
divine essence, but then he is called Abraham. What ifj said
from the first verse to the present, represents and signifies thd
Lord's first animadvertence, that he was to put on things celes-
tial and thus things divine : here commence the progressions of
his human essence to the divine.
1427. " And Abram went as Jehovah had spoken untu him."
— That these words signify progression to things divine, appeal's-
from what has just been observed.
1428. " And Lot went with him." — That these words signify
the sensual nature or principle, and that by Lot is represented
the Lord as to his sensual and corporeal man, may appeal from
the representation of Lot iu what follows, where it is related
that he was separated from Abram, and was saved by angeU
24 GENESIS. [Chap. xii.
But Lot afterwards, wlien he was separated, puts on another
representation, concerning which, by the divine mercy of the
Lord, we shall speak hereafter. That the Lord was born, as
another man. of a woman who was a virgin, and that he had a
sensual and corporeal nature or principle like another man, is
evident ; but he differed from other men in this respect, that in
iiim the sensual and corporeal part was afterwards united with
things celestial, and made divine. By Lot is represented the
sensual or corporeal nature or principle of the Lord, or what is
the same thing, his sensual and corporeal man, as it was in his
state of childliood, not as it became when it was united, by
means of things celestial, with the divine nature or principle.
1429. " And Abram was a son of seventy and five years." —
That these words signify, that as yet the divine nature or prin-
ciple was not possessed in so much power or fulness, may ap-
pear from the signification of the number five, as denoting what
is small or scanty, and from the signification of the number
seventy, as denoting what is holy ; that the number five denotes
what is small or scanty, was shewn above, n. 649 ; and that
the number seventy, or seven, denotes what is holy, was shewn,
n. 395, 433, 716, 881 : in the present case, as predicated of the
JiOrd, seventy denotes his divine holiness. That the numbers
of the years of Abram also, in the internal sense, have a dif-
ferent signification from what appears in the letter, may appear
from what was said and shewn above concerning years and num-
bers, n. 482, 487, 493, 575, 647, 648, 755, 813 ; and also from
this consideration, that there is not a single word or iota in the
Word which has not an internal sense. Besides, unless spi-
ritual and celestial ideas had been involved, it would never have
been recorded, that Abram was at that time of the age of
seventy and five years ; neither would this have happened at
that precise age ; as may likewise appear from other numbers
both of years and of measures in the Word.
1430. " When he departed out of Haran." — That these
words signify an obscure state of the Lord, like that of man's
childhood, may appear from the signification of Haran in the
foregoing chapter, whither Terah first came with Abram, and
where Terah the father of Abram died, (xi. 31, 32 ;) and also
from what is related hereafter concerning Jacob, who went to
Haran where Laban dwelt, (Gen. xxvii. 43 ; xxviii. lU ; xxix. 4.)
Haran was a country where external worship prevailed, the
nature of which, as practised by Terah, Abram, and Laban,
was idolatrous ; but in the internal sense is not signified what
is signified in the external, but only somewhat obscure. The
idea of idolatry does nc t remain, in passing from the external
sense to the internal, but is wiped away ; as in the case of the
idea of holy love derived from a mountain, n, 795 : in passing
1429— 1434.J GENESIS. 25
from tlie external sense to the internal, the idea of a mountain
first passes away, the idea of height remaining ; and by height
is represented holiness. So in other cases.
1431. Verse 5. And Abram took &irai his ivife, and Lot
his bi'other's son, and all their substance which they had acquired^
and the souls which they had gotten in Haran ; and they went
forth to go into the land of Canaan. And they came into the
land of Canaan. " And Abram took Sarai his wife," signifies
good to which truth was adjoined : by Abram, as has been said,
is meant the Lord, in the present case, the Lord when a child :
by Sarai is meant truth : " and Lot his brother's son," signilies
truth sensual, consequently the first which is insinuated into a
child : " and all the substance which they had acquired," sig-
nifies all things which are sensual truths : " and the souls which
they had gotten in Haran, signifies, every living essential which
was attainable in that obscure state : " and they went forth to
go into the land of Canaan," signifies, that thus he proceeded
towards the celestial things of love : " and they came into tiie
land of Canaan," signifies, that he arrived at the celestial things
of love.
1432. " And Abram took Sarai his wife." — That by these
words is signified good to which truth is adjoined, may appear
from what is signified in the Word by man and his wife, on
which subject see n. 915 ; thus, in the present passage, nothing
else is signified by Sarai, in the internal sense, but truth. There
is in all things appertaining to man, both collectively and indi-
vidually, a resemblance of a marriage, nor can the most minute
thing exist, either in his external man and its particular parts,
or in his internal man and its particular parts, in which there
is not that resemblance : the reason is, because all things, both
in general and in particular, derive their existence and subsist-
ence from the Lord, and from the union, by a kind of marriage,
of his human essence with the divine, and from the conjunction
of both with his kingdom in the heavens and on earth, or the
celestial marriage. In the present case, when truth adjoined
to good in the Lord was to be represented, and that by his-
torical facts relating to Abram, it could only be done by the
mention of his wife : that in all things, both collectively and
individually, there is a resemblance of a marriage, see above,
n. 54, 55, 718, 737, 917.
1433. That by Abram is meant the Lord, iu the present
case when he was a child ; and that by Sarai hi& wife is meant
truth ; appears from what has beer said already.
1434. " And Lot his brother's son." — That by these worda
is signified truth sensual, consequently, what was first insi-
nuated into the Lord during liis childhood, appears from the
signification of Lot, spoken of in the foregoing verse, as de-
noting the sensual nature or principle ; and from the significa
26 GENESIS. [Chap. xii.
tion of a son, as denoting truth, concerning which see abo've,
n. 264, 4<S9, 491, 533 ; and from the signification of a brother,
as denoting the truth of faith, n. 367 ; consequently, by Lot his
brother's son is signified truth sensual ; for in the internal sense
the persons and words are not reflected on, but only their signi-
fication. In heaven they do not know who Lot is, as a person,
but only the quality represented by him ; nor do they know
what a son is, but only the spiritual state, which is respectively [
as a son ; nor what a brother is, except from the nature of that
brotherhood which prevails in heaven. As to what concerns
truth sensual, it is the first truth which is insinuated into a
child, for in childhood the judgment does not penetrate deeper.
Truth sensual exists, when all the objects of the earth and the
world are seen as created by God, and all and each for some
end, and when in all and each is beheld some resemblance of
the kingdom of God. This sensual truth is only insinuated
into the celestial man ; and as the Lord alone was a celestial
man, these and similar sensual truths were insinuated into him
in his earliest years, whereby he was prepared for the reception
of things celestial.
1435. " And all the substance which they had acquired." —
That these words signify all things which are sensual truths,
appears from what has been already said. All things of science,
which are the ground of thought in man, are called his sub-
stance.* Without things of science, or scientifics,t previously
acquired, man as man is not capable of forming a single idea
of thought. The ideas of thought are grounded upon those
things which are impressed on the memory by the objects and
perceptions of sense ; wherefore scientifics are the vessels of
things spiritual, and affections, proceeding from bodily plea-
sures of a good quality, are the vessels of things celestial. All
these things are called acquired substances, or acquisitions ; and,
indeed, such as are made in Haran ; by which is signified an
obscure state, such as prevails from infancy to childhood.
1436. " And the souls which they had gotten in Haran." —
That by these words is signified every living essential which
* In the author's Latin, which agrees with the original Hebrew, the word here
used means acquisitio7i ; but this would hardly be intelligible in English. — Edt.
f The term science is not employed by the author in the confined sense in which
It is now chiefly nsed in English, to express au accurate and formal knowledge of
the phenomena and laws of nature ; nor yet, according to the original meaning of
the word, to signify knowledge in general : but to denote knowledge that exists in
the mind only as a collection of facts, distinct from any exercise respecting it of
understanding or intelligence. The word scientific, used as a substantive, and thus
admitting the plural form, scientifics, is not commonly admitted in the English lan-
guage ; but as it is formed according to the analogy of many words from a Latin or
Greek origin, it may with propriety be introduced. Its meaning, after the pre-
ceding explanation of the term science, is obvious. Scientifics are matters of
knowledge simply apprehended as facts. Very great use is made of this terni
throughout the writings of our author. — Edt.
1435— U38.J GENESIS. 27
is attainable in that obscure state, may appear from the signi-
fication of soul, as denoting the living essential ; and from the
signification of Haran, as denoting an obscure state : concern-
ing which see the foregoing verse. The soul, in a proper sense,
signifies that in man which lives ; consequently his life itself.
That in man which lives is not the body, but the soul, and by
the soul the body lives. The life itself of man, or his living
principle itself, is derived from celestial love, and nothing living
can possibly exist which has not thence its origin ; wherefore, in
the present passage, by soul is signified the good which is alive
by virtue of celestial love, which is the living essential itself.
In the literal sense, by souls are here meant every man, and
also every beast, which was alive, and which they had procured
to themselves ; but in the internal sense nothing else is signified
than the living essential.
1437. That by " they went forth to go into the land of
Canaan," is signified, that he thus proceeded towards the celes-
tial things of love, appears from the signification of the land of
Canaan. That the land of Canaan represents the Lord's king-
dom in the heavens and on earth, may appear from many pas-
sages in the Word ; the reason is, because in that land the
representative church was instituted, all things in which, both
collectively and individually, represented the Lord, and the
celestial and spiritual things of his kingdom. Not only were
the rites and ceremonies of that church thus representative,
but every thing connected with the rites, both the persons who
ministered, the things by which they ministered, and the places
where they ministered. Because the representative church was
there established, the land itself was called the Holy Land,
although nothing could be less holy, being inhabited by idola-
trous and profane persons. This then is the reason why the
land of Canaan, both here and in other parts of the Word,
signifies the celestial things of love : the celestial things of love
are those which alone exist in, and are constituent of, the Lord's
kingdom.
1438. " And they came to the land of Canaan." — That by
these words is signified, that he arrived at the celestial things
of love, is evident from what has been just now said concerning
the land of Canaan. The Lord's earliest life, being that from
his nativity to his childhood, is here described, namely, that
he arrived at the celestial things of love. The celestial things
of love are the very essentials from which all other things pro-
ceed. The Lord was first of all imbued with these ; for thence,
in process of time, as from their seed, all things were made
fruitful. He had in him celestial seed, as being born of Je-
hovah ; hence he was the only One who had in himself thia
seed : all men whatsoever have no other than a certain (lefilcd
and infernal seed, in and from which is their propriuin, and
28 GENESIS. [ Chap. xii.
wliich they receive hereditarily from their fathers, as is known
to every one ; wherefore unless men receive from the Lord new-
seed, and a new proprium, that is, a new will and a new under-
standing, they must needs be devoted to hell ; from whence all
that exist, whether men, spirits, or angels, are extracted, and
continually withheld by the Lord.
1439. Verse 6. And Ahram passea through the land unto
the place of Shechem, unto the oak-grove of Moreh: and the
Canaanite was then in the land. By " Abram passed through
the land unto the place of Shechem," is signified the second
state of the Lord, when the celestial things of love appeared
to him, which are signified by Shechem : " unto the oak-grove
of Moreh," signifies, a third state, viz.. the first perception,
which is the oak-grove of Moreh: "and the Canaanite was
then in the land," signifies hereditary evil from the mother, in
his external man.
1440. That by " Abram passed through the land unto the
place of Shechem," is signified the second state of the Lord,
when the celestial things of love appeared to him, may appear
from what precedes, and from the order of the things treated
of. It may appear from what precedes, in which it is shewn,
that he advanced towards the celestial things of love, and ar-
rived at them ; which is signified by its being said that " they
went forth to go into the land of Canaan ; and they came into
the land of Canaan." It may appear also from the order of
the things treated of; according to which, after he had advanced
towards things celestial and arrived at them, they then appeared
to him. In things celestial is the very light of the soul, because
in them is the divine principle or nature itself, that is, Jehovah
himself; and as the Lord joined the human essence to the divine,
when he arrived at things celestial, Jehovah necessarily then
appeared to him.
1441. That this is the signification of Shechem, may appear
also from this consideration, that Shechem is the first station
as it were in the land of Canaan, in coming from Syria, or from
Haran ; and as by the land of Canaan are signified the celestial
things of love, it is evident that by Shechem is signified the
first appearing of things celestial. Jacob, when he returned
from Haran to the land of Canaan, also came first to Shechem ;
as may apjjcar from the following passage : " Jacob journeyed
to Succoth, and built him a house, and made sheds for his
cattle : tiierefore he called the name of the place Succoth ; and
Jacob came to Shalem, a city of Shechem, which is in the land
of Canaan, when he came from Padan-Aram : — and he pitched
his tent before the city. — And he erected there an altar," (Gen.
xxxiii. 17, 18, 20 ;) where also by Shechem is signified the first
dawn of light. So in David : " God hath spoken in his holi
ncss : I will rejoice, I will divide Shechem. and mete out the
1439— 1443.J GENESIS. 29
valley of iSiiccofh. Gilead is mine, and Manasseh is mine, and
Ephraim is the strength of niy head ; Judali is my lawgiver ;
Moab is my wash-pot ; over Edom will I cast out my shoe ; over
Philistia will I triumph," (Psalm eviii. 7, 8, 9 ;) where, also, by
Shechem the like is signified. That names signify nothing else
than things, and that this is the case with Shechem, may appear
very evident from these prophetical passages in David ; oth'jr-
wise they would be little but a mere heap of names. Thai
Shechem was made a city of refuge, (Joshua xx. 7 ;) and also
a city of priests, (Josh. xxi. 21 ;) and that there a covenant
was made, (Josh. xxiv. 1, 25 ;) are circumstances which involve
a similar meaning.
1442. That "' unto the oak-grove of Moreh " signifies the
first perception, may also appear from the order of the tilings
treated of : for as soon as Jehovah appeared to the Lord in his
celestial attributes, it is evident that he acquired perception ^
since all perception comes from things celestial : the nature and
meaning of perception was shown above, n. 104, 202, 371, 483,
495, 503, 521, 536, 865. Every one, when he comes to things
celestial, receives perception from the Lord. They who became
celestial men, as was the case with those of the most ancient
church, all received perception ; as was shown above, n. 125,
597, 607, 784, 895. They who become spiritual men, that is,
who receive charity from the Lord, have something analogous
to perception, that is, a dictate of conscience, more or less
clear, in proportion as they are grounded in the celestial things
of charity. The celestial things of charity are always attended
with this effect ; for in them alone the Lord is present, and in
them he appears to man : how much more must this have been
the case with the Lord, who from his infancy advanced to Je-
hovah, and was joined together and united with him, so as to
oe one !
1443. With respect to the oak-grove of Moreh as signifying
the first or earliest perception, the case is this. There are with
man things intellectual, things rational, and things scientific :
the inmost parts of his mind [including all its powers, attain-
ments, and exercises] are things intellectual ; his interiors are
things rational ; and his exteriors are things scientific. These
altogether are called his spiritual things, and they exist in the
above order. The intellectual things of the celestial man are
compared to a garden consisting of all sorts of trees ; the things
rational are compared to a forest consisting of cedars, and trees
of that nature, such as flourished in Lebanon ; but things scien-
tific are compared to plantations of oaks, on account of the
twisted branches which distinguish the oak. By the trees them
selves are signified perceptions ; as by the trees of the garden of
Eden on the east were signified inmost perceptions, or the per-
ceptions of things intellectual ; according to what was shewn
30 GENESIS. [Chap. xii.
above 99, 100, 103, by the trees of the forest of Lebanon were
siscnified interior perceptions, or the perceptions of things
rational ; whereas by the trees of an oai<;-grove were signified
exterior perceptions, or the perceptions of things scientific,
which appertain to the external man. Hence it is that the oak-
grove of Moreh signifies the first or earliest perception of the
Lord ; for as yet he was a child, and his spiritual things were
not more interiorly opened. Moreover, the oak-grove of Moreh
was the place to which the children of Israel also first came,
when they passed over Jordan, and saw the land of Canaan ,
concerning which it is thus written in Moses : " Thou shalt put
the blessing upon mount Gerizim, and the curse upon mount
Ebal ; are they not on the other side Jordan, behind the way of
the sun's entrance, in the land of the Canaanite, who dwelleth
in the plain over against Gilgal, near the oak groves of Moreh,*
(Deut. xi. 29, 30 ;) whereby is signified also the first or earliest
state of perception ; for the entrance of the children of Israel
into the land of Canaan represented the entrance of the faithful
into the Lord's kingdom.
1444. " And the Canaanite was then in the land." — That by
these words is signified hereditary evil from the mother seated
in his external man, may appear from what was said above con-
cerning the hereditary nature attached to the Lord ; for he was
born as another man, and derived evils from his mother, which
he fought against and overcame. It is well known that the
Lord underwent and sustained most grievous temptations (con-
cerning which, by the divine mercy of the Lord, more will be
said hereafter) ; so grievous, indeed, that he fought singly, and
from his own power, against all hell. No one can be subject to
temptations unless evil adheres to him : where there is no evil
there cannot be the least temptation, for it is evil which the
infernal spirits at such times excite. There was not any actual
evil, or evil of his own, attached to the Lord, as there is with all
men, but only hereditary evil from the mother, which is here
called " the Canaanite then in the land." Concerning this sub-
ject, see what is said above, verse 1, n. 1414, where it is shown,
that there are two hereditary natures or principles connate with
man, one derived from the father, the other from the mother ;
and that that which is derived from the father remains to eter-
nity, but that which is from the mother is dispersed by the
Lord when man is regenerated. But the Lord's hereditary
nature or principle derived from his Father was divine ; that
derived from the mother was evil ; which is here treated of, and
by means of which he underwent temptations ; concerning which
temptations see Mark i. 12, 13 : Matt. iv. 1 ; Luke iv. 1, 2.
But, as just observed, the Lord had no actual evil, or evil of
his own ; nor had he any hereditary evil from the mother, after
by temptations he had conquered hell ; wherefore it is here said.
1444— 144T.J CxENESIS. 31
that then there was evil, viz., " the Canaanite was then in the
land." The Canaanites were they who dwelt by the sea, and
by the banks of Jordan ; as appears in Moses, relating the
report of the spies: "'We came unto the land whither thou
sentest us, and surely it floweth with milk and honey; and this
is the fruit of it : nevertheless, the people are strong that dwell
in the land, and the cities are walled and very great ; and more-
over we saw the children of Anak there : the Amalekites dwell
in the land of the south ; and the Hittites, and the Jebusites,
und the Amorites, dwell in the mountains ; and the Canaanites
dwell by the sea, and by the coast of Jordan," (Numb. xiii. 27,
28, 29 :) the Canaanites dwelling by the sea and by the coast
of Jordan, signifies evil in the external man, such as is heredi-
tarily derived from the mother ; for the sea and Jordan were
the boundaries of the land. That such evil is signified by the
Canaanite, appears also from Zechariah : '' In that day there
shall be no more the Canaanite in the house of Jehovah of
Zebaoth," (xiv. 21 ;) speaking of the Lord's kingdom ; and
denoting that the Lord conquered evil, which is meant by the
Canaanite, and expelled it from his kingdom. All the various
kinds of evil are signified by the idolatrous nations inhabiting
the land of Canaan, amongst whom were the Canaanites, as
mentioned Gen. xv. 18, 19 ; Exod. iii. 8, 17 ; xxiii. 23, 28 ;
xxxiii. 2 ; xxxiv. 11 ; Deut. vii. 1 ; xx. 17 ; Josh. iii. 10 ; xxiv.
11 ; Judges iii. 5 : what evil is signified by each nation in par-
ticular, will be shewn, by the divine mercy of the Lord, else-
where.
1445. Verse 7. »^nd Jehovah appeared unto Abram, and
said. Unto thy seed will I give this land. And there he built an
altar to Jehovah who appeared unto him. By *' Jehovah appeared
unto Abram," is signified, that Jehovah appeared to the Lord
when he was yet a child : by his saying, " Unto thy seed will
I give this land," is signified, that things celestial should be
given to those who should have faith in him : by " there he
built an altar to Jehovah who appeared unto him," is signified
the first worship of his Father from the celestial principle of
love.
1446. That by " Jehovah appeared unto Abram," is signified,
that Jehovah appeared to the Lord when he was yet a child,
appears from what has been said above, and from the repre-
sentation of the Lord by Abram ; and also from the order of
the things treated of, according to which the Lord attained
things celestial, and soon after perception, whence it follows as
a consequence that Jehovah appeared to him.
1447. That by his saying, " Unto thy seed will I give thia
land," is signified, that celestial things should be given to those
who should have faith in him, appears from the signification of
«eed, and from the signification of land. That seed signifies
32 GENESIS. [Chap. xii.
faith in tlie Lord, has been shewn above, n. 255, 256 ; and also,
that land or earth signifies things celestial, at verse 1, of this
chapter, and also n. 020, 636, 662, 1066. In the literal sense,
by the seed of Abram is meant his posterity derived from Jacob,
and by land, the land of Canaan, which was to be given into
their possession, in order that they might represent the celestial
and spiritual things of the kingdom and church of the Lord,
and that a representative church might be established among
them ; as also, because the Lord was to be born in that country.
But in the internal sense, nothing else is signified by seed but
faith in the Lord, and nothing by the land but things celestial ;
and in the present passage, that things celestial should be given
to those who should have faith in him. What is meant by
having faith in the Lord, has been frequently shewn above.
1448. " And he built there an altar to Jehovah, who ap-
peared to him." — That these words signify the first worship of
his Father from the celestial principle of love, appears from the
signification of an altar, as being the principal representative
of worship, n. 92.
1449. Verse 8. And he removed thence to a mountain on the
east of Bethel, and stretched his tent ; Bethel on the sea, and Ax
on the east. And there he built an altar to Jehovah, and called
on the name of Jehovah. "He removed thence to a mountain
on the east of Bethel," signifies the fourth state of the Lord
when a child, viz., the progression of the celestial things of
love, which is to be removed to a mountain on the east of
Bethel : " and stretched his tent," signifies the holy things of
faith. " Bethel on the sea, and Ai on the east," signifies, that
as yet he was in an obscure state : " and he built an altar to-
Jehovah," signifies external worship of his Father from that
state ; " and he called on the name of Jehovah," signifies inter-
nal worship of his Father from that state.
1450. " He removed thence to a mountain on the east of
Bethel." — That these words signify the fourth state of the Lord
when a child, may appear from what goes before, and also from
what follows, and likewise from the nature of order. Order
required, that the Lord first of all from infancy should be
imbued with the celestial things of love, which consist in love
towards Jehovah, and neighborly love, with the pure innocence
which has its abode therein. From these principles, as the very
fountains of their life, all celestial things flow, taken both col-
lectively and individually : for all others are only derivations
from these. These celestial things are chiefly insinuated into
man in his state of infancy, and in his progress thence to child-
hood, and are even introduced without the accompaniments of
knowledges ;* for they enter by influx from the Lord, and affect
• The word knowledges, in the plural form, and in the sense of specific jnatten
1448— 1453.J GENESIS. 38
man, before he knows what love is, or what affection is ; as
may appear from the state of infants, and afterwards from the
state of early childhood. These are the remains in man, of
which we have occasionall} treated ; and which are insinuated
into hin_ by the Lord, and stored up for the use of his succeed-
ing life : concerning which, see n. 468, 530, 560, 561, 660, 661..
The Lord, being born as another man, was also introduced into-
things celestial according to order ; which also was effected hy
degrees from infancy to childhood. He was afterwards intro-
duced to knowledges. How this took place in respect to himv
is described in this verse, and is represented in what follows by
Abram's sojourning in Egypt.
1451. That to be removed to a mountain on the east of
Bethel, signifies the progression of the celestial things of love^
may appear from the signification of a mountain, as denoting:
what is celestial ; as is shown at n. 795, 796 : and from the sig-
nification of the east, as denoting Jehovah Himself in respect,
to love, who is essentially the east ; according to what was^
shewn, n. 101, and in other places. It may appear also from
the signification of Bethel, as denoting the knowledge of things
celestial. Celestial things are insinuated into man both without
accon>panying knowledges and with them : celestial things with-
out knowledges are insinuated from the period of infancy to
that of childhood, as has just been shewn ; but celestial things
with knowledges are insinuated from childhood onward to adult
age. As then the Lord was to advance into the knowledges of
things celestial which are signified by Bethel, it is here said^
that he removed thence to a mountain on the east of Bethel.
1452. " And stretched his tent." — That these words signify
the holy things of faith, may appear from the signification of
a tent, as denoting the holy principle of love, consequently,
the holy principle of faith grounded in love, as was shewn above,
n. 414. By stretching his tent there, is signified, that this,
state now commenced.
1453. " Bethel on the sea, and Ai on the east." — That these^
words signify that as yet he was in an obscure state, viz., as ta
the knowledges of things celestial and spiritual, may appear
from the following considerations. It is one thing to be under
the influence of things celestial, and another thing to possess
the knowledges of things celestial. Infants and children are
under the influence of things celestial more than adult persons,
because they are under the influence of love towards their parcnis»
and of mutual love, and also of innocence ; but adult persons are
possessed of the knowledges of things celestial more than infant»
and children, and yet very many of them are not under the in-
of knowledge, is not common in the Englisli language; yet the sense of the original
cannot otlierwise be expressed ; and tliis use of tiie term has the great authority
of Lord Bacon to plead in its favor. — L'dt.
vol,. IT. r
81 GENESIS. [Chap. xii.
fluence of the celestial things of love. Before man is instructed
in the things appertaining to love and faith, he is in an obscure
state, that obscurity arising from the absence of knowledges :
and this state is liere described by Bethel being on the sea,
that is. on the west, and Ai on the east. By Bethel, as ob-
served, are signified the knowledges of things celestial ; but by
Ai the knowledges of worldly things ; the former are said to be
on the west when they are seen obscurely, for the west signifies,
in the Word, what is obscure ; the latter are said to be on the
east when they are seen clearly, for the east, in respect to the
west, signifies" what is in clearness. That the east and west
have such a signification needs no proof, it being obvious to the
apprehension of every one. That Bethel signifies the know-
ledges of things celestial, may appear from other passages in
the Word where Bethel is mentioned ; as in the following
chapter, where it is said, " that Abram went on his journey;
from the south even to Bethel, unto the place where his tent had
been in the beginning, between Bethel and Ai, unto the place
of the altar which he had made there at the first," (chap. xiii.
3, 4 :) where going on his journeys from the south to Bethel
signifies progression to the light of knowledges ; wherefore
it is not there said that Bethel was on the west, and Ai on
the east. So it is written of Jacob, when he saw the ladder,
that he said, "This is none other than the house of God,
and this is the gate of heaven : — and he called the name
of that place Bethel," (Gen. xxviii. 17, 19 ;) where, in like
manner, by Bethel is signified the knowledges of things celes-
tial ; for man is Bethel, that is, the house of God, and also the
gate of heaven, when he is possessed of the celestial things of
knowledges. During the process of regeneration, man is suc-
cessively introduced by the knowledges of things spiritual and
celestial, but when he is regenerate, his introduction is com-
pleted, and he is in possession of these things. Again : " God
said to Jacob, Arise, go up to Bethel, and dwell there, and
make there an altar unto God, that appeared unto thee, (Gen.
XXXV. 1 ;) where, also, by Bethel are signified knowledges. The
like was signified by the ark of Jehovah being in Bethel, and
the children of Israel coming thither and enquiring of Jehovah,
(Judges XX. 18, 26, 27 ; 1 Sam. vii. 16 ; x. 3 ;) and also by the
king of Assyria sending one of ^he priests, whom he transported
from Samaria, to dwell in Bethel, and teach them how they should
fear Jehovah, (2 Kings xvii. 27, 28.) So in Amos : " Amaziah
said unto Amos, 0 thou seer, go, flee thee away into the land of
Judah, and there eat bread, and prophesy there ; but prophesy
not again any more at Bethel ; for it is the king's sanctuary,
and it is the house of the kingdom," (vii. 12, 13.) But after Je-
roboam profaned Bethel, 1 Kings xii. 32 ; xiii. 1 to 8 ; 2 King?
txiii. 15. it had a contrary signification, as in Hosea x. 15
1454— 1458.J GENESIS. 36
Amos iii. 14. 15 : iv. 5, 6, 7. That Ai sifrnifies the know-
ledges of worldly things, may also be proved from the historical
and prophetical parts of the Word, as from Josh. vii. 2 ; viii, 1
to 28 ; Jer. xlix. 3, 4.
1454. " And there he built an altar to Jehovah." — That
these words signify the external worship of his Father from that
state, appears from the signification of an altar, as being the
principal representative of worship, n. 921.
1455. " And called on the name of Jehovah." — That these
words signify the internal worsliipof his Father from that state,
appears from the signification of calling on the name of Jehovah,
n. 440. That to build an altar to Jehovah denotes external
worship, and that to call on the name of Jehovah denotes in-
ternal worship, may appear to every one.
1456. Verse 9. " And Ahr am journeyed, going and journeying
towards the south." " Abram journeyed, going and journeying."
signifies further progression : " towards the south," signifies,
into the principles of goodness and truth, thus into a bright
lucid state, as to the interiors.
1457. "And Abram journeyed, going and journeying." —
■That these words signify further progression, may appear from
the signification of going and journeying. Among the ancients,
this alone was signified by journeys, travels, and sojournings ;
and hence this is the only signification of those terms in the in-
ternal sense of the Word. Here begin the progressions of the
Lord into knowledges. That the Lord was also instructed a?
another man, may appear from these words in Luke : " The
child grew, and waxed strong in spirit, and was filled with wis-
dom; and the grace of God was upon him," (ii. 40.) And again:
" After three days they found him in the temple, sitting in the
midst of the doctors, both hearing them, and asking them ques-
tions: and all that heard him were astonished at his under-
standing and answers. And when they saw him they were
amazed ; but he said unto them. How is it that ye sought me ?
wist ye not that I must be about my Father's business ?" (ii. 46
— 49 :) that he was then ten years old is declared in verse 42 of
the same chapter. Again : " Jesus increased in wisdom and age,
and in favor with God and man," (ii. 52.)
1458. That " towards the south," signifies into principles of
goodness and truth, thus into a bright and lucid state as to the
interiors, appears from the signification of the south. This
signification of the south, as denoting a bright and lucid state,
has its ground in this circumstance, that as there are no times
in the other life, so there are no quarters, but by times, and
the quarters, are signified states. States of intellectual things
are circumstanced like states of the times of the day and the
year, and also like states of the difterent quarters of tbe herai-
Bpliere. States of the day are those of evening, night, morn
36 GENESIS. [Chap. xii.
ing, and noon : states of the year are those of autumn, winter,
spring, and summer ; and states of the dili'erent quarters of the
hemisphere have relation to the sun in its different aspects
towards the west, north, east, and soutli. Similar to the.se are
the states of things intellectual ; and, what is wonderful, those
in heaven who are in a state of wisdom and intelligence dwell
in light altogether according to the state, and they are in the
greatest light who are in a state of the greatest wisdom and
intelligence : but it is to be observed, that wisdom, in heaven,
is the offspring of love and charity, and intelligence is the
offspring of faith in the Lord. That there is light in the other
life, incomparably above the light of this world, has. been evi-
denced to me by much experience ; concerning which, by the
divine mercy of the Lord, more will be said hereafter. Now
as there is such a correspondence between light and things
intellectual in heaven, therefore, in the Word, both in this and
other passages, nothing else is signified by the south in the
internal sense. The south here signifies intelligence as procured
by knowledges. Knowledges are celestial and spiritual truths,
which, in heaven, are so many radiations of light, and are also
rendered visible by light, as just observed : wherefore, as the
Lord was now to be imbued with knowledges, in order that he
might become the light of heaven, even as to his human essence»
it is here said, that he journeyed, going or journeying towards,
the south. That this is the signification of the south may
appear from similar passages in the Word; as in Isaiah : " I will
say to the north, Give up, and to the south, Keep not back :
bring my sons from far, and my daughters from the ends of the
earth," (xliii. 6 :) the north signifies those who are immersed in
ignorance, and the south those who are in possession of know-
ledges ; sons denote truths, and daughters principles of good-
ness. Again, in the same prophet : " If thou draw out thy
soul to the hungry, and satisfy the afflicted soul, then shall thy
light rise in obscurity; and thy darkness shall be as the south,''*
(Iviii. 10 :) to draw out the soul to the hungry, and to satisfy
the afflicted soul, denotes the good principles of charity in
general ; by light arising in obscurity, is signified, that such
should have the intelligence of truth ; and by the darkness being
* It is necessary to be observed, that the word for south, both in the author'»
Latin and in the original Hebrew of this passage, signifies mid-day or noon, the
southern qiiarter being determined, to the inhabitants of the northern hemisphere,
bv the snn's place at noon. In the same manner, the names for the east and the
wst, in some of the ancient languages, signify rising and setting ; the east being
the place of the sun at his rising, and the west at his setting. In our language, all
allusions of this sort are lost. In the above passage, and in those which follow from
the Psalms, the literal sense requires that the word should be translated mid-day ;
but as the idea of the south, which the author is here explaining, is then lost, it i»
necessary to use the latter expression. There are 'hree other terms denoting the
louth in the Hebrew language, all of which occur in the passage presently cited
from Ex. xx.
1458.J GENESIS. 37
as the south, is signified, that they should have the wisdom of
good : * the south, by virtue of the heat which prevails when
the sun is in it, signifies good ; and by virtue of the light which
then exists, it signifies truth. So in Ezekiel : " In the visions
of God brought he me into the land of Israel, and set me upon
a very high mountain, upon which as the frame of a city on the
Muih^^ (xl. 2 ;) speaking of the new Jerusalem or kingdom of
L'l Lord ; which, being in the light of wisdom and intelligence.
IS on the south. So in David : " He shall bring forth thy
righteousness as the light, and thy judgment as the southJ'
(Psalm xxxvii. 6.) Again: "Thou shalt not be afraid for the
terror of night, nor for the arrow that flieth by day, nor for the
pestilence that walketh in darkness, nor for the destruction that
wasteth in the south," (xci. 5, 6 :) not to be afraid for the de-
struction that wasteth in the south, signifies, not to be afraid of
■damnation, which overtakes those who are in possession of
knowledges and perverts them. So in Ezekiel : " Son of man.
scr ihy faces towards the south, and drop towards the south, and
prophesy against the forest of the field of the south ; and say to
the forest of the south — All faces, from the south to the north
«hall be burned therein," (xx. 46, 47 :) the forest of the south
signifies those who possess the light of truths and extinguish it ;
consequently, it signifies those within the church who are of
such a character. So in Daniel : "Out of one of them came
forth a little horn, which waxed exceeding great toward the
south and toward the east, and toward the pleasant land ; and
it waxed great even to the host of the heavens," (viii. 9, 10 ;)
denoting those who oppose all things belonging to goodness and
truth. So in Jeremiah : " Give glory to Jehovah your God,
before he cause darkness, and before your feet stumble upon
the dark mountains, and, while ye look for light, he turn it
into the shadow of death, and make it gross darkness : the cities
of the south shall be shut up, and none shall open them,"
(xiii. 16, 19 ;) where the citicH of the south denote the know-
ledges of truth and goodness, oo in Obadiah : " The captivity
of Jerusalem, which is in Sepharad, shall possess the cities of
the south," (verse 20 ;) where the cities of the south, in like
manner, denote the knowledges of truth and goodness, conse-
quently, the principles of truth and goodness themselves which
were to be inherited ; the subject there treated of is concerning
the Lord's kingdom. With respect to this signification of
Abram's journeying towards the south, as denoting the Lord's
* The author here, as in various other places, distinguishes between intelligence
and "wisdom. It may be expedient to remind the reader, that intelligence has
r<'8pect chiefly to trutli, but that wisdom has respect cliiefly to good ; or, in other
words, intelligence is that state of the understanding which is the result of the
love and possession of truth ; but wisdom is that state of the wnderstaading
which results from the love of goodness and its practice in the life.
3'8 GENESIS. [Chap. xii.
progression into principles of goodness and truth, consequently
into a bright lucid state as to the interiors, the case is this :
knowledges are the means which open the way to behold things
celestial and spiritual : by knowledges the way is opened for the
internal man to flow into the external, in which are contained
the recipient vessels, which are as many in number as are the
knowledges of goodness and truth with which it is furnished :
into these, as their vessels, celestial things enter by influx.
1459. Verse 10. ^ind there was a famine in the land; and
Abram loent down into Egypt to sojourn there, because the famine
was grievous in the land. " There was a famine in the land,"
signifies a scarcity of knowledges cis yet with the Lord, when
he was a child : " and Abram went down into Egypt to sojourn
there," signifies instruction in knowledges from the Word ;
Egypt is the science of knowledges :* to sojourn is to be in-
structed : "because the famine was grievous in the land," sig-
nifies much scarcity as to his external man.
1460. " And there was a famine in the land." — That these
words signify a scarcity of knowledges as yet with the Lord^
when he was a child, appears from what has been said above.
Knowledges, with man, never come, in childhood, from his
interior part, but from the objects of the senses, especially from
hearing. For, as was said above, there are in the external man
recipient vessels, which are called things of the memory, and
these are formed by knowledges, through the influx and aid of
the internal man, as may b^ obvious to every one : consequently^
knowledges are learned and implanted in the memory, according
to the influx of the internal man. Thus also it was with the
Lord when a child, because he was born as other men are, and,
as other men, received instruction. But with him, the interiors
were celestial, which adapted the vessels for the reception of
1j nowledges, and afterwards adapted the knowledges so received
to become vessels for the reception of the divinity. The inte-
riors with him were divine by derivation from Jehovah his
lather ; the exteriors were human by derivation from Mary his
mother. Hence it may appear that with the Lord, equally a»
with other men, there was, in childhood, a scarcity of know-
ledges in his external man. That a famine signifies a scarcity
of knowledges, appears from other parts of the Word ; as in
* This expression, the science of knowledges, will seem unintelligible and witli-
out meaning, unless it be well considered what science is, and also what know-
ledge is, and how thej^ are perfectly distinct from each other. Science, according
to our author, is the first information which the mind receives, or more properly
takes from without, by the outward senses; knowledge arises from collecting and
comparing such information by the light of reason, and thus digesting it, and
Btoring it up in the memory for the use of life : sciences, therefore, or scientifice,
may be considered as the materials of knowledges, and knowledges as the orderly
•ombinations and arrangements of materials in the mind. See note, n. 24, Vol
1, and those above, at n. 1435, and 1450.
1459, 1460.J GENESIS. 39
Isaiah : " They regard not the work of Jehovah, neither con-
sider the operation of his hands ; therefore shall my people go
into captivity, because there is no kno^vlcdge, and their glory
shall be men of famine, and their multitude dried up with
thirst," (v. 12, 13 :) men of famine signify a scarcity of the
knowledges of celestial things ; a multitude dried up with thirst
signifies a scarcity of the knowledges of spiritual things. So
in Jeremiah : " They have lied against Jehovah, and said. It is
not he ; neither shall evil come upon us ; neither shall we see
sword nor famine; and the prophets shall become wind, and the
word is not in them," (v. 12, 13 :) where sword and famine
signify to be deprived of the knowledges of truth and goodness ;
prophets denote those who teach, in whom the word is not.
That to be consumed with sword and famine is to be deprived
of the knowledges of truth and goodness, and that sword and
famine are expressions relating to devastation, the sword denot-
ing devastation as to things spiritual, and famine denoting
devastation as to things celestial, appears throughout the Word ;
as Jer. xiv. 13 — 16, 18 ; Lament, iv. 9 ; and in other places.
So also in Ezekiel : " And I will increase the famine upon you.
and will break your staff of bread ; and I will send upon you
famine, and the evil beast, and they shall bereave thee : and 1
will bring the sword upon thee," (v. 10 ;) where famine signifies
the deprivation of the knowledges of celestial things, or of the
knowledges of good ; hence come falsities and evils. So in
David : " Moreover he called for a famine upon the land; he
brake the whole staff of bread," (Ps. cv. 16 :) to break the
staff of bread, signifies to be deprived of celestial food ; for the
life of good spirits and of angels is supported by no other food
than by the knowledges of goodness and truth, and by princi-
ples of goodness and truth themselves ; hence originates the
signification of famine, and of bread, in the internal sense.
Again, in David : " He satisfieth the longii>g soul, and fiUetb
the famished soul with goodness," (cvii. 9 ;) denoting those who
desire knowledges. So in Jeremiah : " Lift up thy hands for
the soul of thy young children, that faint by famine at the top
of evei'y street," (Lament ii. 19 ;) where famine denotes a
want of knowledges, streets denote truths. So in Ezekiel :
" They shall dwell safely, and none shall make them afraid :
and I will raise up for them a plant of renown, and they shall
be no more consumed by famine in the land," (xxxiv. 28, 29 ;)
denoting that they should be no longer destitute of the know-
ledges of goodness and truth. So in John : " They shall not
hunger any more, nor thirst any more," (Rev. vii. 16 ;) speak-
ing of the Lord's kingdom, where they live in an abundance of
all celestial knowledges and good things, signified by not hun-
gering, and of all spiritual knowledges and truths, signified by
not thirsting. In like manner the Lord said in John, " i am
40 GENESIS. [Chap. xii.
the bread of life ; he that corneth unto me shall never hunger,
and he that believeth on me shall never thirst'' (vi. 35.) So in
Luke : '" Blessed are ye that hunger now ; for ye shall be filed''
<vi. 21.) A^ain : " He hath filled the hungry with good things,"
(i. 53 ;) speaking of celestial good things and the knowledges of
them. That a famine signifies a scarcity of knowledges, is
plainly declared in Amos: "Behold the days come, saith the
Lord Jehovah, that I will send a famine upon the land, not a
famine of bread, nor a thirst for waters, but of hearing the
M^ords of Jehovah," (viii. 11, 12.)
1461. "And Abram went down into Egypt to sojourn
there." — That these words signify instruction in knowledges
from the Word, appears from the signification of Egypt, and
from the signification of sojourning. That Egypt signifies the
science of knowledges, and that to sojourn signifies to be in-
structed, will be seen presently. That the Lord was instructed
in childhood as other men are, appears from the passages in
Luke adduced above, n. 1457 ; and also from what was said
just above concerning the external man, which cannot be reduced
to correspondence and concordance with the internal man other-
wise than by knowledges. The external man is corporeal and
sensual, and is not receptive of any thing celestial and spiritual,
unless knowledges be previously implanted in it as seeds in their
ground ; for in these, things celestial may find their recipient
vessels. But these knowledges must be derived from the Word.
Knowledges derived from that source are of such a nature as to
be open for communication from the Lord himself; for the
Word itself is derived from the Lord through the heavens, con-
taining the life of the Lord in all and every part of it, although
this does not appear in its external form. Hence it may be
manifest, that the Lord, in his childhood, would not imbibe
any other knowledges than those of the Word, which to him
■was open, as just observed, for communication from his Father,
Jehovah himself, with whom he was to be united and become
one ; and so much the more, because there is nothing said in
the Word, which, in its inmost contents, has not relation to
him, and which did not previously come from him : for the
human essence was only an additament to his divine essence
which was from eternity.
1462. That Egypt is the science of knowledges in respect to
the Lord, but science in general in respect to other men, may
appear from its signification in the Word, abundantly spoken of
above, particularly in n. 1164, 1165. For the ancient church
was seated in Egypt, as in many other places, n. 1238, and
when the church was there, sciences, above anything else,
flourished in that country, whence by Egypt is signified science.
But aff,er they became desirous to enter by sciences into the
mysteries of faith, and thus from their own power to explore
1461, 1462.J GENESIS. 41
the truth of divine arcana, then they became addicted to magic,
and b}" Egypt were signitied scientifics which pervert, whence
come falsities, and from these evils, as appears from Isaiah xix.
11. That by Egypt are signified useful sciences, and thus, in
the present case, that science of knowledges which is capable of
serving as recipient vessels for things celestial and spiritual, may
appear from the following passages in the Word : " They have
seduced Egypt the corner-stone of the tribes," (Isaiah xix. 13 ;)
where it is called the corner-stone of the tribes, as serving for a
support to the things belonging to faith, which are signified by
tribes. Again, in the same prophet: "In that day shall five
cities in the land of Egypt speak the language of Canaan, and
swear to Jehovah Zebaoth : in that day shall there be an altar
to Jehovah, in the midst of the land of Egypt, and a pillar at
the border thereof to Jehovah ; and it shall be for a sign and
for a witness to Jehovah Zebaoth in the land of Egypt : for they
shall cry unto Jehovah because of the oppressors, and he shall
send them a Saviour and a great one, and he shall deliver them :
and Jehovah shall be known to Egypt, and the Egyptians shall
know Jehovah in that day, and shall do sacrifice and oblation ;
yea, they shall vow a vow unto Jehovah, and shall perform it ;
and Jehovah shall smite Egypt, he shall smite and heal it : and
they shall return to Jehovah, and he shall be intreated of them,
and shall heal them," (xix. 18 — 22 ;) speaking of Egypt in a
good sense, to denote those who are attached to scientifics, or
natural truths, which are the vessels of spiritual truths. Again,
in the same prophet : " In that day there shall be a highway
out of Egypt to Assyria, and the Assyrian shall come into
Egypt, and the Egyptian into Assyria ; and the Egyptians shall
serve with the Assyrians : in that day shall Israel be the third
with Egypt and with Assyria, a blessing in the midst of the
land, which Jehovah Zebaoth shall bless, saying. Blessed be my
people Egypt, and Assyria the work of my hands, and Israel
mine inheritance," (xix. 23 — 25 ;) where by Egypt is signified
the science of natural truths, by Assyria reason or things
rational, and by Israel things spiritual, which succeed each
other in orderly arrangement ; wherefore it is said, that in that
day there shall be a highway from Egypt to Assyria, and Israel
shall be the third with Egypt and with Assyria. So in Ezekiel :
" Fine linen in broidered work from Egypt was thy spread-
ing forth, that it might be to thee for a flag." (xxvii. 7 ;)
speaking of Tyre, by which is signified the possession of
knowledges ; fine linen in broidered work denotes the truths
of sciences which are of service : scientifics, as belonging to the
external man, ought to serve the internal. Again, in the same
prophet : " Thus saith the Lord Jehovih : At the end of forty
years I will gather Egypt from the people whither they were
scattered, and 1 will bring again the captivity of Egypt," (xxix
42 GENESIS. | Chap. xii.
13, 14 ;) where Egypt has a like signification. So in Zechariah :
" And it shall come to pass, that whoso will not come up of the
families of the earth unto Jerusalem to worship the King Je-
hovah Zebaoth, even upon them shall be no rain ; and if the
family of Egypt go not up, and come not," (xiv. 17, 18 ;) where
Egypt also is used in a good sense, and has the same significa-
tion. That science, or human wisdom, is signified by Egypt,
may appear likewise in Daniel, where the sciences of things
celestial and spiritual are called " the treasures of gold and
silver," and also " the precious things of Egypf/^ (xi. 43.) It
is said also of Solomon, that his " wisdom excelled the wisdom
of all the children of the east and jU the wisdom of Egypt,''
(1 Kings iv. 30.) The house built by Solomon for Pharaoh's
daughter was representative of this alone, (1 Kings vii. 8.) The
Lord's being brought into Egypt when an infant, had no other
signification than what is here signified by Abram ; it being also
done that he might fulfil all things which were represented con-
cerning him. The emigration of Jacob and of his sons into
Egypt, represented nothing else, in the inmost sense, but the
Lord's first instruction in knowledges from the Word ; as ap-
pears also from the following passages. Concerning the Lord it
is thus written in Matthew : " The angel of the Lord appeared
to Joseph in a dream, saying, Arise, and take the young child
and his mother, and flee into Egypt, and be thou there until I
bring thee word. When he arose, he took the young child and
his mother by night, and departed into Egypt ; and was there
until the death of Herod : that it might be fulfilled which was
spoken by the prophet, saying, Out of Egypt have I called my
son," (ii. 13, 14, 16 :) of which it is thus written in Hosea :
" When Israel was a child, then I loved him, and out of Egypt
have I called my son," (xi. 1 ;) hence it appears that by the
child Israel is meant the Lord, and that his instruction when a
child is signified by these words, " Out of Egypt have I called
my son." So again in the same prophet : " By a prophet Je-
hovah brought Israel out of Egypt, and by a prophet was he
preserved," (xii. 13, 14 ;) where, in like manner, by Israel is
meant the Lord ; by a prophet is signified one that teaches,
consequently, the doctrine of knowledges. So in David : ''Turn
us again, 0 God of hosts, and cause thy face to shine, and we
shall oe saved. Thou hast brought a vine out of Egypt, thou
hast cast out the nations, and planted it," (Psalm Ixxx. 7, 8 ;)
speaking also of the Lord, who is called a vine out of Egypt, in
respect to the knowledges in which he was instructed.
1463. That to sojourn is to be instructed, may appear from
the signification of sojourning in the Word, as denoting to be
instructed ; the reason of which is this, because, in heaven,
sojourning and migration, or procession from place to place, is
nothing else but change of state ; as was shewn above, n. 1376,
14(j3, U64.J GENESIS. 43
1379 : wherefore wherever departure, sojourning^, and transla-
tion from phice to place, are mentioned in the Word, nothini^
else is thereby suggested to the angels than such change of state
as occurs among them. Changes of state have respect both to
the thoughts and the affections. Changes of state in respect to
the thoughts are knowledges, which, in the world of spirits, are
exhibited by instructions ; which also was a reason why the men
of the most ancient church, as having communication with the
angelic heaven, by sojourning had a perception only of instruc-
tion. So in the present case, by Abram's going down into
Egypt to sojourn, nothing else is signified but the instruction of
the Lord. The like also is signified by Jacob and his sons
going down into Egypt ; as in Isaiah : "Thus saith the Lord
Jehovih : My people went down into Egypt at the beginning to
sojourn, and the Assyrian oppressed them for naught," (lii. 4 :)
where the Assyrian denotes reasonings. Hence, also, in the
Jewish church, they who were instructed were called sojourners
that sojourn in the midst of them, concerning whom it was
commanded that they should be treated in like manner as the
home-born, (Exod. xii. 48, 49 ; Levit. xxiv. 22 ; Numb. xv. 13
— 16, 26, 29 ; xix. 10.) Of these it is thus written in Ezekiel :
" Ye shall inherit this land according to the twelve tribes of
Israel ; and it shall come to pass, that ye shall divide it by lot
for an inheritance unto you, and to the sojourners that sojourn
amongst you ; — and they shall be unto you as born in the
country amongst the children of Israel, they shall have inherit-
ance with you among the tribes of Israel : and it shall come to
pass that in what tribe the sojourner sojourneth, there shall ye
give him his inheritance," (xlvii. 14, 22, 23 ;) speaking of the
New Jerusalem, or kingdom of the Lord ; where by sojourners
that sojourn are meant those who sutfer themselves to be in-
structed, consequently the Gentiles : that they who are in-
structed are meant, appears from its being said, " In what tribe
he sojourneth, there shall ye give him his inheritance ;" tribes
denote the things appertaining to faith. By sojourning also is
signified somewhat similar to what is denoted by journeying
and dwelling ; by journeying are signified institutes and order
of life, and by dwelling is signified living ; concerning which
significations, see above, n. 1293 : wherefore also the land of
Canaan is called the land of the sojournings of Abraham, Isaac,
and Jacob, (Gen. xxviii. 4 ; xxxvi. 7 ; xxxvii. 1 ; Exod. vi. 4 ;)
and Jacob said to Pharaoh, " The days of the years of my
sojournings are a hundred and thirty years : few and evil have
the days of the years of my life been, and have not attained
unto the days of the years of the life of my fathers in the days
of their sojournings,^^ (Gen. xlvii. 9 ;) where sojourning signifies
life and instructions.
1464. " Because the famine was grievous in the land."—
44 GENESIS. [Chap. xii.
That by these words is signified much scarcity in his external
man, appears from the signification of famine, spoken of above
in this verse. The arcana here contained are too many to admit
of a brief explication ; suffice it to observe, that the Lord had
the power of learning superior to any other man ; but as he
was to be instructed in things celestial, previous to his instruc-
tion in things spiritual, in which respect his case differed from
that of other men, therefore this statement is made. A further
reason is, because there was hereditary evil from the mother in
bis external man, against which he was to fight, and which he
was to overcome. Not to mention innumerable other reasons.
1405. Verse 11. And it came to pass, when he drew nigh
to come into Egypt, that he said unto Sarai his wife, Behold now,
I know that thou art a beautiful icoman to look upon. " And it
came to pass, when he drew nigh to come into Egypt," signifies
when he began to learn ; Egypt, as was said, is the science of
knowledges : " that he said unto Sarai his wife," signifies, that
thus he thought concerning truths to which things celestial were
adjoined ; Sarai as a wife is truth adjoined to the celestial things
which were with the Lord : " Behold, now, I know that thou
art a beautiful woman to look upon," signifies, that truth froir
a celestial origin is delightful.
1466. "And it came to pass, when he drew nigh to come
into Egypt." — That by these words is signified, when he began
to learn, appears from the signification of Egypt, as denoting
the science of knowledges ; of which when to draw nigh to is
predicated, nothing else can be signified by it.
1467. That Egypt is the science of knowledges, appears
from what was said and shewn concerning Egypt in the pre-
ceding verse.
1468. " He said unto Sarai his wife." — That by these words
is signified, that thus he thought concerning truths to which
things celestial are adjoined, appears from the signification of
Sarai, when she is called a wife. A wife, in the internal sense
of the Word, signifies nothing else but truth conjoined with
good, for the conjunction of truth with good is in all respects
circumstanced as a marriage. When mention is made in the
Word of a husband, then the husband signifies good, and the
wife truth ; but when instead of husband the term man* is
applied, then the man signifies truth, and the wife good ; and
this distinction is constantly observed in the Word, as was also
• For the proper sense of the word man \yir\, as here used in contradistinction
(o husband, the reader is referred to the note at n. 156, A^ol. I. Suffice it here tc
observe, that the word homo in the Latin, which we render man, denotes man in
his full »nd proper character, as consisting of the two principles, the celestial and
spiritual, in their proper conjunction and subordination, according to what was said
in the note above, n. 1414 ; whereas the word vir, which we also render man, aa
having no other term whereby to express it, denotes properly the intellectual of
•piritual principle, when considered distinctly from the celestiaL
1465— 1470.J GENESIS. 45
said above, n. 915. In the present case, as Abrani is named,
Sarai his wife sij^nifies truth ; thus, to say unto Sarai his wife,
signifies, so to think concerning truths with which things celes-
tial are conjoined. It is a true historical fact, that Abram did
speak thu? to his wife when he went into Egypt ; but, as has
been observed before, the matters of history recorded in the
Word are representative, and each expression of the relation
is significative ; and no other historical circumstances are re-
corded, nor in any other order, nor other expressions used,
than such as, in the internal sense, might express those arcana.
1409. I'hat Sarai as a wife is truth adjoined to the celestial
things which were with the Lord, appears from what has been
just said concerning the signification of Sarai as a wife. The
reason that it is called truth adjoined to things celestial, is,
because all truth was previously with the Lord, the celestial
principle having truth along with it, and the one being insepa-
rable from the other, as light is inseparable from flame ; but it
was hidden in his internal man, which was divine. Scientifics
and knowledges acquired by learning are not truths, but are
only recipient vessels ; thus whatever is contained in a man's
memory is anything but truth, though it is called so : but
truth resides therein, as in its vessels. These vessels were to
be formed by the Lord, or rather opened, by instruction in
knowledges from the Word, not only that things celestial might
be insinuated therein, but that they likewise might become
celestial, and thus divine ; for the Lord joined the divine essence
to the human, that his human attributes might also become
divine.
1470. " Behold, now I know that thou art a beautiful
woman to look upon." — That by these words is signified that
truth from a celestial origin is delightful, may appear from the
signification of a woman beautiful to look upon. All truth
which is celestial, or which is produced from a celestial prin-
ciple, is happy in the internal man, and delightful in the ex-
ternal ; and with the celestial angels is so perceived. But it is
altogether otherwise when it is not from a celestial origin.
There are two kinds of happiness in the internal man, to which
correspond two kinds of delight in the external man ; the one
is that of good, and the other of truth : celestial happiness and
delight are those of good, and spiritual happiness and delight
are those of truth. It is also known, that truth itself brings
with it happiness and delight ; but these are only essentially
such when the truth is from a celestial origin. Hence truth
itself also becomes celestial, and is called celestial truth ; in
which case it is comparatively like the light of the sun in the
time of spring, which in its bosom contains heat, from which
all things on the earth vegetate, and are as it were animated.
This celestial truth is the very principle of beauty, or is l)eauty
46 GENESIS. [Chap. xii.
itself, and it is this truth which is here called a woman beau-
tiful to look upon. The further arcana involved in these worda
will appear from what follows.
1471. Verse 12. And it will come to pass, when the Egyptians
see thee, that they will say, This is his wife : and they vnll kill
me, and will save thee alive. " And it shall come to pass, when
the Egyptians see thee, signifies the science of knowledges,
which is described as to its nature and quality, when celestial
knowledges are seen thereby : " they will say, This is his wife,''*
signifies, that they will call them celestial : " and they will kill
me, and will save thee alive," signifies, that they would pay
no regard to things celestial, but onl> to the mere knowledges,
which they would take possession of, and carry off.
1472. " And it shall come to pass, when the Egyptians Bee
thee." — That by these words is signified the science of know-
ledges, which is described as to its nature and quality, when
celestial knowledges are seen thereby, may appear from the
signification of Egypt, as denoting the science of knowledges,
according to what was shewn above. Hence may appear what
is signified by this expression, " When the Egyptians see," viz.,
that the science of knowledges is of such a nature and quality
as is described in this verse. The science of knowledj^es is thus
circumstanced, (there being in it somewhat of a merely natural
principle, which is discoverable even in children when they first
begin to learn,) that the deeper the subjects are which are pre-
sented to view, so much the more ardently they who cultivate
that science desire to understand them, and when they are told
of things celestial and divine, their desire increases ; but this is
a merely natural delight, and arises from a lust originating in
the external man. This lust, with some, is attended with this
effect, that they place their delight merely in the science of
knowledges without regarding any other end ; whereas the science
of knowledges is only as somewhat instrumental for the sake
of use, viz., that knowledges may serve as vessels for the recep-
tion of things celestial and spiritual ; and when they are thus
serviceable, they then first begin to be of use, and receive their
delight from use. It may appear plain to every attentive ob-
server, that the science of knowledges is designed in itself for
no other end, than that man may become rational, and thereby
spiritual, and at length celestial, and that by means of know-
ledges the external man may be adjoined to the internal : when
this is the case, then man is principled in use, for the internal
man regards nothing but use. It is with a view to this ei d,
that the Lord insinuates also the delight which is perceived by
children and young persons in learning the sciences. But when
man begins to place his delight in mere science, he is then
influenced by corporeal lust, and in proportion as he is so influ-
enced, or places his delight in mere science, he removes himself
1471— 1475.J GENESIS. 4?
from what is celestial, and his scientifics become closed towards
the Lord, and are rendered material ; but in proportion as sci-
entifics are acquired with a view to use, whether for the sake
of human society, or the Lord's church on earth, or his kins^-
«iom in heaven, and, more especially for the Lord's sake, they
are more opened towards the Lord, and become spiritual ;
wherefore also the angels, who are principled in the science of
all knowledges, and that in such a manner, that scarce a thou
sandth part can be unfolded to man's apprehension, yet esteem
knowledges as nothing in comparison of use. Hence may ap-
pear what is signified by these words, " When the Egyptians
see thee, they will say, This is his wife, and they will kill me,
and will save thee alive," As this was known to the Lord when
a child, and he thus thought concerning it, therefore these
things were said, signifying, that if he should be led away by
the mere lust of the science of knowledges, science would be
of such a nature and quality, that it would no longer regard
things celestial, but only the knowledges which the lust of
science would seize upon. Much more follows on this subject,
1473. "They will say, This is his wife."— That by these
words is signified that they will call them celestial, appears
from the signification of wife, as denoting truth adjoined to
things celestial ; hence, the expression, " This is his wife," de-
notes what is celestial.
1474. '* And they will kill me, and will save thee alive." —
That these words signify that they would pay no regard to things
celestial, but only to mere knowledges, appears from what has
been just said.
Verse 13. Say, I pray thee, thou art my sister ; that it may
te well with me for thy sake, and that my soul may live because
of thee. " Say, I pray thee, thou art my sister," signifies in-
tellectual truth, which is a sister : "that it may be well with
me for thy sake," signifies, that thus the celestial principle
could not be violated : " and that my soul may live because
of thee," signifies, that thus the celestial principle might be
saved.
1475. " Say, I pray thee, thou art my sister." — That by
these words is signified intellectual truth, which is a sister, may
appear from the signification of a sister, as denoting intellectual
truth, when celestial truth is a wife ; concerning which its sig-
nification more will be said hereafter. The case herein is this :
science is of such a nature and quality, that it desires nothing
more than to obtrude itself into things celestial, and to explore
them ; but this is contrary to order, for thus it violates things
celestial. Order itself requires that the celestial principle, by
means of the spiritual, should insert itself into the rational,
and thereby into the scientific, and adapt each to itself : and
unless this order be observed, it is impossible to acquire wisdom
48 GENESIS. [Chap. xii.
In this cliapter also are contained these arcana, viz., how the
Lord was instructed by his Father according to all order, and
thus how his external man was conjoined to the internal ; that
is. how his external man, in like manner as the internal, was
made divine, by which, as to each essence, he was Jehovah. This
was effected by knowledges, which are the means or mediums.
Without knowledges, as means or mediums, the external man
cannot even become man. ^
1476. " That it may be well with me for thy sake." — That
by these words is signified, that thus the celestial principle
could not be violated, appears from what was said above. For
order requires, as was just observed, that the celestial principle
should enter by influx into the spiritual, the spiritual into the
rational, and the rational into the scientific : when this order
takes place, then the spiritual principle is adapted, or fitted,
for reception by the celestial, the rational by the spiritual, and
the scientific by the rational ; in which case the scientific prin-
ciple in general becomes the ultimate recipient vessel ; or, what
is the same thing, scientifics in their distinct species and par-
ticulars become the ultimate recipient vessels, having a corres-
pondence with things rational, whilst things rational correspond
with things spiritual, and things spiritual with things celestial.
When this order prevails, then the celestial principle cannot
be violated, which otherwise is violated. As the subject here
treated of in the internal sense is the Lord's instruction, there-
fore the manner of its progress is here described.
1477. " That my soul may live because of thee." — That by
these words is signified, that thus the celestial principle might
be saved, may appear from the signification of the soul, as de-
noting what is celestial, for this is the soul itself, since it is the
very life ; whence appears what is signified by these words,
" That my soul may live because of thee." It will appear from
what follows, that things celestial or divine were not adjoined
to the Lord, so as to make one essence, before he endured
temptations, and thereby expelled hereditary evil .derived from
the mother. A description is given in this and the following
verses, how, in the mean time, the celestial principle itself was
not violated, but saved.
1478. Verse 14. ^nd it came to pass, when Abram came
into Egypt, that the Egyptians saw the woman, that she was
very beautiful. " And it came to pass, when Abram came into
Egypt," signifies, when the Lord began to be instructed : " that
the Egyptians saw the woman, that she was very beautiful."
signifies the science of knowledges, that it is of such a nature
as to be very pleasing to itself.
1479. " And it came to pass, when Abram came into Egypt."
— That these words signify, when the Lord began to be in-
structed, appears from the representation of Abram, as denoting
1476— 1482.J GENESIS. 49
in the internal sense, the Lord when a child ; and from the sig-
nification of Egypt, as denoting the science of knowledges^
according to what was shewn above, at verse 10 of this chapter.
Hence it appears, that to come into Egypt is to be instructed.
1480. " That the Egyptians saw the woman, that she was
very beautiful," — That by these words is signified the science
of knowledges, and that it is very pleasing to itself, appears
from the remark above, at verse 11, that such is the nature
and quality of science in childhood : for it is, as it were, innate
in science (because to be so affected by it is innate in man),
first of all to please for no other end than for the sake of know-
ing. Such is every man's nature and quality : his spirit is greatly
delighted with knowledge, insomuch that it almost seems of
all things most desirable ; it is his food whereby he is supported
and refreshed, as is the external man by terrestrial food. This
food, which is that of his spirit, is communicated to his exter-
nal man, to the end that the external man may be adapted to
the internal. But the different kinds of food succeed each other
according to the following order. Celestial food is every good
principle of love and charity from the Lord ; spiritual food is every
truth of faith. On these kinds of food the angels live. From
these exists a food, which is also celestial and spiritual, but of
an inferior angelic nature, on which live angelic spirits. From
this again exists a food celestial and spiritual still inferior, which
is that of reason, and of science thence derived. On this live
good spirits. Lastly comes corporeal food, which is proper to
man whilst he lives in the body. These kinds of food correspond
with each other in a wonderful manner. Hence also it is plain,
why and how science is very pleasing to itself, for it is circum-
stanced like the appetite and taste : wherefore also the act of
eating performed by man corresponds with scientifics in the
world of spirits, and appetite and taste correspond with the
desire of sciences ; as has been made evident to me from expe-
rience, concerning which, by the divine mercy of the Lord, more
will be said hereafter.
1481. And the princes of Pharaoh saw her, and they com-
mended her to Pharaoh. And the woman was taken to Pharaoh^s
house. " The princes of Pharaoh saw," signifies primai'v pre-
cepts, which are the princes of Pharaoh : " and they commended
her to Pharaoh," signifies, that they were pleasing : " and the
woman was taken to Pharaoh's house," signifies, that they en-
gaged the desire of the mind.
1482. "And the princes of Pharaoh saw." — That thesa
words signify primary precepts, which are the princes of Ph i-
raoh, appears from the signification of princes and of Pharaoh.
Princes, in the Word, both in its historical and j)ropheti'jal
parts, signify those things which are primary j and PharaoU
VOL. II. D
50 GENESIS. [Chap. xii.
signifies the same as Egypt : and, in the present case, Egypt
or Pharaoh are to be understood in the best sense, because they
are predicated of the science of knowledges, which the Lord
first imbibed in childhood. That these primary precepts were
from the Word, appears from the signification of these words
in their internal sense. That by Pharaoh, in the Word, is
signified the same as by Egypt in general, might be proved from
many passages ; as also, that by the kings of other kingdoms
are meant the same things as by the names of the kingdoms.
But by princes are meant those things that are primary therein ;
as in Isaiah : " The princes of Zoan are fools, the counsel of
the wise counsellors of Pharaoh is become brutish : how say ye
unto Pharaoh, I am the son of the wise, the son of ancient
kings ? — The princes of Zoan are become fools, the princes of
Noph are deceived," (xix. 11, 13 :) where the princes of Zoan
and the wise counsellors of Pharaoh denote primary scientitics ;
and as wisdom originally flourished in Egypt, as has been ob-
served above, therefore Pharaoh is called the son of the wise,
the son of ancient kings. Thus, also, in many other parts of
the Word, princes denote things primary.
1483. That by " they commended her to Pharaoh," is signi-
^ed, that they were pleasing, may appear without explication.
1484. " And the woman was taken to Pharaoh's house." —
That by these words is signified, that they captivated the mind,
tnay appear from the signification of a woman, and from the
signification of a house. A woman signifies truth, and, in the
present case, the truth which is in sciences, with the delights
of which the Lord was taken in childhood. The delights of
truth are those which come from intellectual truth, which is
signified by a sister. A house signifies those things which
appertain to man, especially which appertain to his will ; as w^as
shewn above, n. 710 ; in the present case, tiierefore, it signifies
the things appertaining to the mind, or to the affection of know-
ing and learning.
1484.* Verse 16. And he intreated Ahram well for her sake.
And he had jlocks and herds, and he-asses, and men-servants,
end maidservants, and she-asses and camels. '" He intreated
Abram well for her sake," signifies, that the things of science
were multipled with the Lord : '" and he had flocks and herds,
and he-asses, and men-servants, and maid-servants, and she-
asses, and camels," signifies, all things in general appertaining
to scientifics.
1485. " And he intreated Abram well for her sake." — That
by these words is signified the multiplication of things of science
with the Lord, appears from the signification of intreating well,
as denoting to enrich. It is predicated of science, which is sig-
nified yy Pharaoh, that it intreated Abram well, that is, the
1483—1487.] GENESIS. 51
Lord when a child ; and this for her sake, that is, for the sake
of intellectual truth, which he desired : the desire of truth was
that from which the enrichin<>: came,
1486. " And he had flocks and herds, and he-asses, and
men-servants, and maid-servants, and she-asses, and camels." —
That these v/ords si^-nifj all things in general appertaining to
soientitics. appears from the signification of all these in the
Word. But it would take too much i-oom to shew what is sig-
nified by each in particular ; as what by flocks and herds, what
by he-asses and men-servants, what by maid-servants and she-
asses, and what by camels : suffice it to observe that each has
its peculiar signification, and that in general they signify all
things relating to the science of knowledges, and to scicntifics.
Scientifics, considered in themselves, are he-asses and men
servants ; their pleasures are maid-servants and she-asses
camels are general instruments of service ; flocks and herds are
possessions : this is their signification throughout the Word.
All things whatever appertaining to the external man are
nothing else but instrunients of service, that is, they are given
to serve the internal man. This is the case with all scientifics,
which are nothing else than appurtenances of the external man ;
for they are procured from terrestrial and worldly objects by
means of the faculties of sense, that they may serve the interior
or rational man, the rational man the spiritual, the spiritual
the celestial, and the celestial the Lord : thus they are mutually
subordinate to each other, as exterior things are subordinate to
interior ; and thus all and every thing, according to order, is
subordinate to the Lord. Scientifics, therefore, are the last
and outermost things, in which are terminated those which are
interior in order ; and being the last and outermost, compared
with others they are instruments of service. Every one may
see to what purposes scientifics may serve, if he reflects, or
inquires with himself, for what purpose they were designed ;
and whilst he thus reflects on their use, he may also compre-
hend the nature and quality of their use. Every principle of
science ought to be directed to some use, and this is its service.
Verse 27. Jind Jehovah smote Pharaoh with great plagues,
and his house, because of Sarai, Ahram.s wife. " Jehovaii smote
Pharaoh with great plagues," signifies, that scicntifics were
destroyed : " and his house," signifies, what he had collected
together : "because of Sarai, Abram's wife," signifies, because
of truth which was to be adjoined to the celestial principle.
1487. " And Jehovah smote Pharaoh with great plagues." —
That by these words is signified that scientifics were destroyed,
appears from the signification of Pharaoh, as denoting science
in general, consequently scientifics, which are the things of
science ; and from the signification of smiting with plagues, as
denoting to destroy. This is the case with scientifics : they are
62 GENESIS. [Chap, xii,
procured in childhood with no other end than that of knowing:
and, with the Lord, they were procured from the delights and
affection of truth. The scientifics which are procured in child-
hood are of several kinds, but they are disposed by the Lord in
orderly arrangement, that they may serve to promote some use ;
first, by supplying the capacity of thinking, afterwards to be of
use by means of thought, and lastly, that the uses they point
to may take effect, that is, that the very life of man may con-
sist in use, and may be a life of uses. These uses are accom-
plished by the scientifics which man imbibes in childhood ; and
without them the external man cannot be conjoined with the
internal, and become together with it a form of use. Whea
man becomes such a form, that is, when all his thoughts origi-
nate in use as their end, and he does all things with a view to>
use (if not by manifest reflection, yet by tacit reflection arising
from acquired tempers and habits), then the scientifics which
had served to promote the first use in making them rational, are
destroyed, because they no longer are subservient to that pur-
pose ; and so in other cases. This is what is meant by
Jehovah's smiting Pharaoh with great plagues.
1488. " And his house" — That these words signify, what he
had collected together, may appear from the signification of a
house, as denoting, in the present case, the scientifics which
are collected together. To collect scientifics, and by them to
raise and build up the external man, are operations not unlike
the building of a house ; wherefore, also, such things are signi-
fied throughout the Word by building, and by building houses ;
as in Isaiah : " Behold I create new heavens and a new earth. —
They shall build houses, and inhabit them ; and they shall plant
vineyards, and eat the fruit of them : they shall not build and
another inhabit," (Ixv. 17, 21, 22 :) houses here signify where
there are wisdom and intelligence, consequently, where ihere
are the knowledges of good and truth ; for the subject treated
of is concerning the Lord's kingdom, viz., concerning new hea-
vens and a new earth. So in Jeremiah : " Build ye houses, and
dwell in them ; and plant gardens, and eat the fruit of them,'^
(xxix. 5 ;) where to build houses is used in a like sense. So in
David : " Blessed is the man that feareth Jehovah, that de-
lighteth greatly in his commandments : — wealth and riches shall
be in his house; and his righteousness endureth for ever,"
(Psalm cxii. 1,3;) where wealth and riches signify the wealth
and riches of wisdom and intelligence, consequently know-
ledges ; which are in his house, that is, appertaining to him.
House is used in a contrary sense in Zephaniah : " I will visit
upon them that say in their heart, Jehovah will not do good,
and will not do evil. Therefore their wealth shall become a
booty, and their houses a desolation : they shall also build houses.,
but shall not inhabit them, and they shall plant vineyards, bul
1488, 1489.J GENESIS. f.S
sliall not drink the wine thereof,' (i. 12, 13.) And in Ilaggai ;
■' Go up to the mountain, and bring wood, and build the house.
Ye looked for much, and, lo, it came to little ; and when ye
i)rouuht it into the house, I did blow it away. Why? saith
Jehovah of hosts. Because of my house, that is waste, and
ye run every one unto his own house. Therefore are the heavens
over you stayed from dew," (i. 8, 9, 10 ;) where houses denote
scientifics, by means of which, with the help of reasoning, are
/ormed false sentiments. So in Isaiah : '' Wo unto them that
join house to house, that lay field to field, till there be no place,
and ye dwell alone in the midst of the earth. Many houses
shall be desolate, even great and fair without inhabitant," (v.
8, 9 ;) where houses also denote scientifics, by means of which
falsities are produced. So in Amos : " Behold, Jehovah com-
mandeth, and he will smite the great house with breaches, and
the little house with clefts. Shall horses run upon the rock ?
will one plow there with oxen? for ye have turned judgment
into gall, and the fruit of justice into wormwood," (vi. 11, 12 ;)
where, in like manner, houses denote falses and evils thence
derived : horses denote reasoning ; judgment denotes truths,
which are turned into gall ; and the fruit of justice denotes
principles of goodness, which are turned into wormwood. Thus,
throughout the Word, houses are mentioned to signify human
minds, in which there ought to be intelligence and wisdom.
In the present case, the house of Pharaoh denotes scientifics,
by means of which intelligence is procured, and thereby wis-
dom. The like was signified by the house which Solomon built
for Pharaoh's daughter, (1 Kings vii. 8, and the subsequent
verses.) Since houses denote human minds, in which are in-
telligence and wisdom, and to which appertain aflections which
belong to the will, the term " house," in the Word, is of ex-
tensive signification ; but what it signifies in particular may
appear from the subjects in relation to which the mention of
it occurs. Man himself is also called a house.
1489. " Because of Sarai, Abram's wife." — That these words
signify, because of truth to be adjoined to the celestial prin-
ciple, appears from the signification of a wife, consequently of
Sarai as a wife, as denoting truth to be adjoined to the celestial
principle : see verse 12. The case herein is this : unless the
scientifics, which had been useful in childhood to the formation
of the rational man, are destroyed, so as to become as nothing,
truth can by no means be conjoined to the celestial principle.
Those first scientifics are for the most part earthly, corporeal,
and worldly ; notwithstanding the precepts which a child im-
bibes are divine, he still has no other idea of them than what is
derived from such scientifics ; wherefore, so long as those lowest
scientifics, from which his ideas are derived, adhere to his mind,
it is incapable of elevation. The case was the same with the
54 GENESIS. [Chap. xii.
Lord, since he was born like another man, and required to be
instructed like another man, but according to divine order,
which is such as has been described above. In what is here
related concerning Abram in Egypt, the divine order is de-
scribed according to which the external man was conjoined with
the internal in the Lord, that the external also might become
divine.
1490. Yerse 18. And Pharaoh called Ahram, and said^
What is this that thou hast done unto me? Why didst thou not
tell me that she is thy wife? " And Pharaoh called Abram."^
signifies that the Lord recollected : "and said, What is this
that thou hast done unto me," signifies that he was grieved r
" Why didst thou not tell me that she is thy wife," signifies,
when he knew that he ought to have no other kind of truth
than such as was to be conjoined with the celestial principle.
1491. '"And Pharaoh called Abram," — That hereby is sig-
nified that the Lord recollected, may appear from the significa-
tion of Pharaoh, as denoting science. The science itself, or the
scientifics themselves, which the Lord imbibed when a child, are
here called Pharaoh, consequently it is science itself which thus
addresses the Lord ; or, it is Jehovah by means of science.
Hence it is plain, that these words signify that the Lord recol-
lected. Observation comes by means of science, consequently
by Pharaoh, by whom science is signified, as just remarked.
1492. "And said, What is this that thou hast done?"—
That these words signify that he was grieved, may appear from
the indignation with which they are spoken ; the passion of
grief or sorrow thence arising is thus expressed. The internal
sense is of such a nature, that the aflfection which lies concealed
in the words is what constitutes it ; and the words of the letter
are not attended to, but are as if they were not. The aflfection
contained in these words is the indignation, as it were, of
science, and a painful sorrow felt by the Lord, and felt, in fact,,
on this account, that the scientifics should be thus destroyed,
which he had imbibed with satisfaction and delight. The case,
in this respect, is like that of little children, who, when they
love any thing which their parents see is hurtful to them, and is
taken away from them on that tccount, are aflflicted with grief.
1493. "Why didst thou noo tell me that she is thy wife?"^
— That these words signify, that he ought to have no other
kind of truth than such as was to be conjoined with the celes-
tial principle, appears from the signification of a wife, as denot-
ing truth which was to be conjoined with the celestial principle :
concerning which, see above, verse 12. A description is hew
given, as already stated, of the order by which the Lord pro-
ceeded to intelligence, and thereby to wisdom, so that he might
wholly become wisdom itself, and might become this as to his
Human Essence, as he was as to his Divine Essence.
1490— 1495.J GENESIS. 55
1494. Verse 19. Why saidst thou, She is my sister ? so 1
micrht have taken her to me for a woman. And now, hchoJd thy
wife : take her and go thy vmy. " Why saidst thou, She is my
sister," signifies that he then knew no other than that he sliould
have intellectual truth : " so I might have taken her to me for a.
woman." signifies that thus he might have violated the trutlu
which was to be conjoined to the celestial principle. " And
now, behold thy wife ; take her, and go thy way," signifies,
that truth should be conjoined with the celestial principle.
1495. " Why saidst thou. She is my sister."— That these
words signify, that he then knew no other than that he should
have intellectual truth, appears from the signification of a sister,
as denoting intellectual truth, and also from his having so said,
as appears from verse 13 ; which was done with this view, that,
the celestial principle might not be violated, but might be saved.
Hence it is evident, that the Lord in his childhood, whilst he
imbibed the things of science, at first knew no other than that
they were for the intellectual man, or that he might draw from
them the knowledge of truths ; but that it was afterwards dis-
covered, that they were for a further end, viz., for his attain-
ment to things celestial ; and the reason of this was, that celes-
tial things might not be violated, but might be saved. In
the course of man's instruction, there is a progression from
scientifics to rational truths, next to intellectual truths, and
lastly to celestial truths, which are here signified by a wife. If
this progression be made from scientifics and rational truths to
truths celestial without the mediation of intellectual truths, the
celestial principle is violated ; for there can be no connexion of
rational truths, which are derived from scientifics, with celestial
truths, except by intellectual truths, which are the mediums of
such connexion. What is meant by celestial truths, and what
by intellectual truths, will be shewn presently. For the better
understanding of this subject, it may be expedient to say sonic-
thing concerning order. Order requires, that the celestial prin-
ciple should flow into the spiritual, and adapt it to itself; that
the spiritual principle should thus flow into the rational, and
adapt it to itself ; and that the rational should then flow into,
the scientific, and adapt it in like manner. But in the course
of man's instruction in his childhood, such an order does indeed
prevail, but it appears otherwise, viz., as if the progression were
from scientifics to things rational, from things rational to ihinus
spiritual, and so at last to things celestial. The reason of this
appearance is, because it is thus that the way is to be o]>ened to
things celestial, which are the inmost. All instruction is only
an opening of this way ; and as the way is opened, or what is
the same thing, as the vessels are opened, influx takes place
according to the above-mentioned order ; that is, things rational.
56 GENESIS. [Chap. xii.
a? derived from celestialspiritual things, flow into scieutifics,
•celestial-spiritual things into things rational, and celestial things
into things celestial-spiritual. Celestial things continually pre-
sent themselves ready for admission, and also prepare and form
for themselves vessels, which are opened. That such is the case
may likewise appear from this consideration ; that both the
scientific principle and the rational in themselves are dead, and
that tiie appearance of life in them is owing to the continual
influx of interior life. This may appear manifest to every cue
from his thought and his faculty of judging, in which lie con-
cealed all the arcana of the art and science of analysis, which
are so numerous, that it is not possible to discover the ten
thousandth part of them. These exist, not only in adult men,
but also in children, all whose thoughts, with all their speech
thence derived, are full of such arcana ; although man, even the
most learned, is ignorant of it ; all which would be impossible,
unless the internal celestial and spiritual things continualh" pre-
sented themselves ready for admission, and produced by their
influx all those elfects.
1496. " So I might have taken her to me for a woman." —
That by these words is signified, that thus he might have vio-
lated tiie truth which was to be conjoined to the celestial prin-
ciple, may appear from what has been just now said, and also
from what was said above at verse 13. With respect to truth
about to be conjoined to the celestial principle, the case is this.
Truth considered in itself, as it is learnt from childhood, is
nothing else but a fit vessel into which what is celestial may be
insinuated. Truth has not any life from itself, but from the
celestial principle which flows into it. The celestial principle is
love and charity, and all truth proceeds from that source ; which
being the case, truth is nothing else but a kind of vessel.
Truths themselves are also thus clearly presented to view in the
other life ; but there they are not regarded merely because they
are truths, but from the life contained in them, that is, from
the celestial things, which are the principles of love and cha-
rity, that are contained in the truths : by virtue of these, truths
become celestial, and are called celestial truths. Hence then it
may appear what is meant by intellectual truth, and also, that
intellectual truth opened the way to things celestial with the
Lord. There is a difference between scientific truth, rational
truth, and intellectual truth, and they succeed each other in an
orderly arrangement : scientific truth is a matter of science ;
rational truth is scientific truth confirmed by reason ; intellec-
tual truth is joined with an internal perception that it is so.
This latter had place with the Lord in his childhood, and opened
the way to things celestial.
1497. "And now, behold thy wife: take her, and go thj
1496— 1502.J GENESIS. 67
way." — That by tlicso words is sii^nified that truth should be
conjoined with the celestial principle, appears from the si<^niti-
cation of a wife, as denotini^ truth that is to be conjoined to the
celestial principle ; as was shewn above at verses 11 and 12, and
as appears also from what has been now said.
1498. Verse 20. Jlnd Pharaoh commanded his men concern-
ing him ; and they sent him away, and his ivife, and all that he
had. " And Pharaoh commanded his men concerning him, and
they sent him away," signifies that scientifics left the Lord :
" and his wife," signifies that truths were conjoined to celestial
things : " and all that he had," signifies all things that apper-
tained to celestial truths.
1499. " And Pharaoh commanded his men concerning him."
— That by these words is signified that scientifics left the Lord,
appears from the signification of Pharaoh, as denoting science ;
md also from the signification of men, as denoting things in
tellectual ; according to what was shewn above, n. 158. In the
present case, being predicated of Pharaoh, or science, men sig-
nify things suitable to that subject. With respect to scientifics
leaving the Lord, the case is this. When things celestial are
conjoined with intellectual truths, and these truths become
celestial, then all things which are vain and unprofitable are
dissipated of themselves : this is an effect which the celestial
principle always carries with it.
1500. " And his wife." — That these words signify truths
conjoined with things celestial, viz., that scientifics left those
truths, appears from the signification of a wife, as denoting
truth conjoined with the celestial principle ; concerning which,
see above: it appears also from what has just been said. Vain
and unprofitable scientifics leave things celestial, as things light
and trifling are wont to leave wisdom ; they are like crustaceous
or scaly substances which separate themselves of their own
accord.
1501. " And all that he had." — That these words signify,
all things appertaining to celestial truths, follows as a conse-
quence.
1502. Hence then it appears, that the sojourning of Abram
in Egypt represents and signifies nothing else but the Lord,
and in fact, his instruction in childhood. This is confirmed
also by what is said in Hosea : '" Out of Egypt have I called my
son," (xi. 1 ; Matt. ii. 15 ;) and further, by what is said in
Moses : " The dwelling of the children of Israel, who dwelt in
Egypt, was four hundred and thirty years : and it came to pass
at the end of four hundred and thirty years, even the self-same
day it came to pass, that all the armies of Jehovah went forth
out of the land of Egypt," (Exod. xii. 40, 41 ;) which years
were not reckoned from the entrance of Jacob into Egypt, but
from the soJDurning of Abram in Egypt, from which time four
58 GENESIS. [Chap. xii.
hundred and thirty years had passed : thus by the Son called
out of Egypt, as mentioned in Hosea xi. 1, is signified, in the
internal sense, the Lord : and hereby it is further evident, that
by Egypt, in the Word, is signified nothing else but science ;
according to what was shewn, n. 1164, 1165, 1462. That these
arcana are contained in the history, may appear also from this
consideration, that similar things are related of Abram, when
he sojourned in the land of the Philistines, viz., that he called ^
his wife his sister, (Gen. xx. 1 to the end ;) and likewise of
Isaac, when he sojourned in the land of the Philistines, when
he also called his wife his sister, (Gen. xxvi. 6 — 13 ;) which
things would never have been recorded in the Word, and nearly
with similar circumstances, unless these arcana had lain con-
cealed in them. Moreover, that such arcana are contained in
the Word, may further appear from this consideration, that it
is the Word of the Lord, which can by no means have any life,
unless it contain an internal sense which has respect to him.
The arcana which lie concealed in the above relation, and also
in what is recorded concerning Abram and Isaac in the land
of the Philistines, relate to the manner in which the Human
Essence of the Lord was conjoined to the Divine Essence, or,
what is the same thing, how the Lord, as to his Human Essence
also, became Jehovah ; and they teach that this process com-
menced from his childhood ; which commencement of it is the
subject here treated of. Moreover, the particulars here re-
corded involve more arcana than man is capable of believing ;
and such of them as can be explained are so few as scarce to be
of any amount. Beside most profound arcana concerning the
Lord, they also involve arcana relating to the instruction and
regeneration of man, in order to his becoming celestial ; and
also relating to his instruction and regeneration in order to his
becoming spiritual ; and this not only in relation to man in par-
ticular, but also to the church in general. They further involve
arcana concerning the instruction of infants in heaven ; in short,
concerning the instruction of all who become images and like-
nesses of the Lord. These arcana do not at all appear in the
literal sense, by reason that the historical relations which com-
pose that sense intervene and cause darkness ; but they appear
\n the internal sense.
1504—1506.] GENESIS. 69
CONTINUATION OF THE SUBJECT RESPECTING PERCEPTIONS; AND
RESPECTING SPHERES IN THE OTHER LIFE.
1504-. IT has heen already observed^ that in the other life the
character of every one is known at his first approach^ whether
he opens his lips to speak^ or not ; from which circumstance it
is obvious^ that the interiors of man have a certain unknown ac-
tivity^ hy which the character of a spirit is perceivahle. That
this is the case might appear from this consideration^ that the
sphere of such activity not only extends itself to a distance^ hut
ts also at particidar times ^ when the Lord permits^ made mani-
fest to the senses hy various methods,
1505. I have likewise heen informed how those spheres are
procured which are made so sensible in the other life. To give
some idea of this matter .^ let us take for an example one who has
conceived a high opinion of himself and of his own excellence^
compared with others / such a person at length contracts such a
hahit., and., as it were., such a nature., that whithersoever he goes.,
and whenever he sees or converses with other persons., his atten-
tion is fixed on himself. This he at first manifestly perceives.,
hut afterwards he does it without taking notice of it : still how-
ever the same regard to himself 'prevails., and is uppermost., hoth
in all the particulars of his affection and thought^ and in all the
particula/rs of his behavior and conversation. This is discernible
even amongst men., loho can perceive it in others. Such then is
the natu7'e of that ivhich causes a sphere in the other life ', and
there it is porceptible., yet only at such times., and on such occa-
sions., as the Lord permits. This is the case with other affec-
tions : wherefore there are as many spheres as there a/re affections^
and compounds of affections.^ which are innumerable. The
sphere of a spirit is, as it were, his image extended withoitt him.^
and is indeed the image of all things appertaining to him. But
what is exhibited visibly and perceptibly in the world of spirits,
is only a sort of general image or resemblance : its quality, how-
ever, as to its particulars^ is discerned in heaven ' but its quality
as to its particulars of particulars, or individual component
principles, no one knows hut the Lord alcne.
1506. In order to the better understanding of the nature of
spheres, it may he expedient to adduce a few cases from experi-
ence. A certain spirit, with whom I was acquainted, and had
eonversed, during his life in the body, appeared frequently after-
wards amongst the wicked. This spirit, hy reason of the high
opinion he entertained of himself , had procured to himself a sphere
of excellence, in comparison with others', in consequence ofvjhich,
other spirits suddenly fled away, so that none appeared but him,-
self alone, who then filled the whole circumambient sphere, which
was a sphere of self-regard. Presently, being forsaken also hy
60 GENESIS. [Chap, xii
his associates^ he fell into another slate / for f any one in the
other life he ahandoned hy the society in which he is, he becomes
at first, as it were, half dead, his Ufe heing then sustained only
by an influx of heaven into his interiors. lie then began to
heinoan himself, and to be tormented. It was declaimed after-
wards by the other spii'its, that they could not endure his presence,
because he wished to be greater than others. At length, being
associated with others, he was raised up on high, and thus it
seemed to hirn as if he alone governed the unive^'se : to such a
height of arrogance does self-love swell when left to itself. He
was afterwards cast down a'mongst the infernals. Such is the
lot which awaits those who think themselves greater than others.
Self-love, more than any other love,, is contrary to mutual love.,
which is the life of heaven.
1507. There was a certain spirit, who, during his life in the
body, seemed to himself to be great and wise in com,parison with
others / in other respects he was well-disposed., and not so much
given to despise others in comparison with himself ', but being
of high birth, he had contracted a sphere of pre-eminence and
authority. This spirit came to me, and for a long time said
nothing, but I perceived that he was encompassed about as it were
with a mist, which proceeding from him began to overspread the
associate spii'its / at which they began to feel distressed. Upon
this they spoke with me., and said, that they could not on any
account bear his approach, because they felt themselves deprived
of their liberty, and as if they did not dare even to open their
lips to speak. He also began to discourse, and entered into con-
versation toith them, calling them his sons, and at times instrxLct-
ing them, but in the spirit of authority which he had contracted.
Hance may appear what is the nature and quality of the sphere
of authority in the other life.
1508. It has been given me frequently to observe, that such
as had been advanced to high rank in the world, could not avoid
cont/racting from it a sphere of authority, nor consequently could
they conceal or reject tt in the other life. In such of them, how-
ever, as have been endowed with faith and charity, the sphere
of authority is vjonderfully tempered with a sphere of good-
ness., so as not to be troublesome to any one / nay, a species of
corresponding subordination is also yielded them by well-behaved
spirits. Siich, however', have not a sphere of ride and dominion.,
but only a natural sphere in consequence of their high birth :
wherefore, in process of time, they put it off, because they are
good, and take pains to divest themselves of it.
1509. There were with me for some days a species of spirits^
who, during their life in the world, had paid no regard to the
good of society, but only to themselves, being unfit for the duties
of any office in the state, having no end in life but to indulge in
luxury and refinement/, and to be distinguished by the elegance oj
1507—1511.] GENESIS. 61
their dress, or to accumulate wealth, practising various deceptive
pretences and modes of insinuation^ hy flattery and affecting a
regard to duty, merely with a vieio to appearance, and that they
might ohtaln the management of the revenue of their sovereig?iy
lohilst they loohed down with contempt on all those who were
seriously occupied with the huainess of their employments. It loa»
perceived thai they had heen courtiers. Their sphere was of such
a nature as to deprive me of all power of applying to ^^uslness^
and to make it so irksome to 'lue to do or think about any thing
serious, true, and good, in its nature, that at length I scarce
knew what to do. Such, when they come amongst other s'pirits^
induce on them the same listlessness. In the other life they are
useless inernhers, and are rejected whithersoever they go.
1510. Every spirit, ajid still more every society of spirits^
have their own partlcidar sphere proceeding from the princi pies
and persuasions they have imbibed, which is a sphere of those
principles and persuasions. Evil genii have a sphere of lusts.
The sphere of principles and persuasions is of such a nature^
that, when U acts upon another spirit, it causes truths to appear
like falsities, and calls forth all sorts of confirmatory arguments^
so as to induce the belief that things false are true, and that
things evil are good. Hence it may appear, how easily man may
be confi'rmed in falsities and evils, unless he believes the truths
which are from the Lord. Such spheres have a greater or less
density according to the nature of the falsities which give them
birth. These spheres can in no respect accord with the spheres
of spirits principled in truths, but a^ they approximate each
other, there arises a conflict / when if, by permission, the sphere
of falsity prevails, the good come into temptation, and into anx-
iety. There was perceived also a sphere of incredulity, which
is of such a nature, that the spirits from whom it proceeds be-
lieve nothing which is told them, and scarce what is exhibited to
their view. The sphere also of those who believe nothing but
what they comp7'ehend by the bodily senses, was unade perceptible.
There likewise on a time appeared to me a certain spirit, in a
darkish habit, sitting at a mill, and, as it were, grinding corn.,
and beside him there appeared small mirrors : I saw afterwards
Sonne produced by phantasy, but xohich loere of an aerial nature.
I wondered IV ho he was ^ but he came to me and said, that he
was the person who sat at the mill, and that he had an idea
that all things in the aggregate, and every poMicular thing
singly, was merely the creature of phantasy, and that nothing
real existed. It was by reason of his entertaining such ideas
that he was reduced to the state here descHbed.
1511. It has been made known to me by much experience, and
with such certainty as to admit of no doubt, that the spirits who
are principled in false sentiments, enterby influx into the thought-fi.,
and induce a persuasion as if what is false were truth., so thai
62 GENESIS. [Chap. xii.
there is no possibility of its appearing othei'wise^ and this hy
reason of their sphere. In like manner genii., who are pnnnciplea
in e'<riU, enter hy influx into the will., and excite a sensation as if
evil were good., so that there is no possibility of its being perceived
otherwise., and this also by reason of their sphere. It has been
gran ted me a thousand times over to perceive manifestly the influx
both of the former and of the latter., and also from lohom it
proceeded., and in what manner the angels from the lord removed
it., toith a variety of circumstances which cannot be particularly
declared. Hence it was made evident to me., with such certainty
that nothing can be more so^ whence come the falsities and evils
that prevail in man ^ and that from principles of falsity., and
from lusts of evil., proceed such spheres., which remain after the
Ife of the body., and manifest themselves so evidently.
1512. The spheres of phantasies., when they are rendered
visible., appear like mists., mm'e or less dense., a/icording to the
quality of the phantasy. There is a certain misty rock under
the left foot., beneath which dwell the antediluvians : that tnisti-
ness artses from their phantasies., and thereby they are kept in a
state of separation from all others in the other life. From those
who have lived in hatred and revenge., there exhale such spheres
us cause fainting and excite vomiting. Such spheres are., as it
were, inibued with poison / and it is usual to examine the de-
gree of their poison and density by a kind of bands of a dull
azure color / for in proportion as these vanish and disappear.,
the poison and density of tJie sphere are diminished.
1513. A certain one of those spirits who are called lukewarm
came to me., behaving himself like a sincere penitent., nor did 1
discover his deceitfulness., although I thought that he was prac-
tising some internal concealment. But the associate spirits said.,
that they cotdd not endure his presence., and that they felt them-
selves affected as men are when they are excited to vomit., and
that he was of the number of those who vjere to be spewed out.*
He afterwards began to discourse in a very profane and shock-
ing manner., nor could he desist, notwithstanding the many ad'
monitions he received to be silent.
1514. Spheres are also rendered sensible by odors, which
spirits have a more exquisite perception of than men ; for, what
ts wonderful, odors correspond with spheres. They who have
been accustomed to play the hypocrite and to impose on others by
false pret-ences, and have thereby contracted a nature accordingly,
when their sphere is changed into an odor, it is like the stench of
vomiting. Such as have studied the art of eloquence, with no
other view than to gain themselves admiration, when their sphere
is made odoriferous, it is like the smell of burnt bread. Where
* See Rev. iii. 16, where, speaking of the lukewarm, the Lord eaith. "I will
#pew thee out of my mouth." — 7r.
1512—1518.] GENESIS. 63
men ham indulged in mere sensual pleasures, and have lived
unprincipled in cliariUj and faith, the odor of their sphere is
like that of excrement. The case is the same with those who
have passed their lives in adulteries ; hut the odor of these is
still more offtnsi/vely stinking. Where men have lived in vio-
lent hatred, revenge, and cruelty, their sphere, when changed into
odors, has the stench of a putrid carcass. Such as have heen
immersed in sordid avarice give forth a stench like that of mice.
Such as have persecuted the innocent emit a stench like that of
hugs. These odors cannot he perceived hy any m.an, unless his
interior sensations he open, so as to give fdm sensible intercourse
with spirits.
1515. 2%ere was once perceived the stinking sphere of a cer-
tain female, who was afterwards associated with the sirens : it
exhaled for some days whithersoever she went / and the spirits
said, that the stench was as it were deadly i and yet she herself
was not at all sensible of it. The stench of sirens is siinilar,
because their interiors are filthy and defiled, but their exteriors
for the most part handsome and graceful / concerning whom,
■see n. 831. What is wonderful, sirens in the other life eagerly
make themselves acquainted with all things that exist there, even
with points of doctrine, and know better than others how the
case is : hut it is only with this view, that they may apply all to
Qnagical purposes^ and may claim to themselves authority over
otJiers. They enter into the affections of the good hy assuming
the appearance of goodness and truth / nevertheless, they are of
such a character as has heen described. Hence it rnay appear,
that doctrine is of no account unless men live as it teaches, that
is, unless they regard life as the end. More aver, many who
have heen distinguished for their skill and knowledge in points
of doctrine are among the infernals / hut all who have lived a
life of charity are in hea^ven.
1516. / have discoursed with spirits concerning the sense of
taste, which they said they had not, hut that they had somewhat^
whereby they nevertheless know what taste is ; which they com-
pared to smelling / which however they were not able to describe.
This brought to my recollection, that taste and smelling meet in
a kind of third sense,' as appears also from, animals, which
examine their food hy the smell to discover whether it be whol^
some and suitable for them.
1517. A vinous odor was once perceived, and I was informed
that it proceeded from those who deal much in compliments to
^a/ih other, but under the influence of friendship and lawful
love, so that there is involved in their complimerds a principle
<f truth. This odor is perceivable with much variety, and
wises from the sphere of what is elegant in the forms of civil-
ity arid politeness.
1518. When the celestial angds attend the dead body of a
64 GENESIS. [Chap, xili
deceafted person wlio is to he raised as to the spirit^ the smell of
the dead body is changed into an aromatic odor y on perceiving
which the evil spirits cannot approach.
1519. When the spheres of charity and faith are perceived
as odors., they are most delightful ; the odors are siveet and pleas-
ant like those of flowers., lilies .^ and spices of divers Mnds., %mth
an ind finite variety. Moreover., the spheres of the angels are
sometimes rendered visible like atmospheres., which are of such
beauty., pleasantness., and variety., as to admit of no descrip>tion.
1520. But with respect to what has been said concerning the
perceptibility of the interiors of spirits., by means of spheres
extended and propagated without them., and also by odors., it is
to be observed, that these things do not exist continually ^' andy
moreover, that they are diversely tempered by the Lord, to p>rc-
vent spirits always appearing before others according to their
true nature and quality.
GENESIS.
CHAPTEE THE THIRTEENTH.
OF THE LIGHT IN WHICH THE ANGELS LIVE.
1521. THAT spirits and angels enjoy every sense, except
taste, in a far more exquisite and perfect degree than ever man
did, has been abundantly manifested to me. They not only see
each other, and converse with each other, the angels in the highest
felicity^ arising from their mutual love, but they also see more
objects ^ in their world than man can believe to exist. The world
of spirits and the heavens are full of representatives, such as
were seen by the pi^ophets, and of so grand a hind that if any
one's spiritual sight were opened, and he coidd look into those
worlds, though but a few hours, he would be all astonish-
ment. The light in heaven is such, as to exceed the noon-day
light of this vjorld in a degree surpassing all belief. The heavenly
inhabitants hoioever receive no light from this wmM, because
they are above, or within, the sphere of that light ; but they re-
ceive light from the^ Lord, who to them is a sun. The noon-day
light of this world is to the angels, also, like gross darkness., and
when it is given to them to Uok upon that light, it is as if they
looked upon mere darkness ; of which L have been convinced by
experience. Hence may appear what a difference there is between
the light of heaven and the l^-'iht of this world.
1519—1526.] GENESIS. 65
1522. I have so frequently seen the light in which sjnrits
and angels live^ that at length it ceased to excite any wonder in
tne^ hy reason of its growing familiar. But to adduce all the
experience with which I have heen favored on this sid)ject would
take up too much room ^ wherefare let the few following par-
ticulars suffice.
1523. In order that I might he made acquainted with the
nature and quality of the light in heaven^ I have at times been
introduced into the abodes of good and angelic spirits., where 1
not only saw the spirits themselves., hut also the objects which
surrounded them. There were likewise seen little children and
their mothers., in a light of such brightness and splendor., that
it is impossible to conceive any thing superior to it.
1524. There darted wnawares befoi^e my eyes an intense flam-
ing irradiation.^ which greatly dazzled.^ not only my ocular sight.,
hut also my interior vision. Presently there a2)pea/red a kind
of obscure dimness., like an opake cloud., in which there loas., as
%t were., somewhat earthy. Whilst I was wondering what this
could 'mean., it was given m,e to know., that such is the respective
difference between the light enjoyed by the angels in heaven and
that in the world of spirits., although spirits also live in light:
and that according to the difference between them in respect to
light;, so is also the difference in respect to intelligence and wis-
dom / and not only in respect to intelligence and wisdom., but
likeivise to all things connected with intelligence and wisdorn., as
speech., thought., joy s^ and felicities., since these things correspond
to light. Hence may also appear., what and how great are the
perfections of angels in respect to those of men., who are in ob-
scurity when compared even with spirits.
1525. There was presented to my view the kind of hicidity
in which those spirits live., who belong to a certaiii internal prov-
ince of the face / it was beautifully streaked ivith rays of a
golden flame for those who are principled in the aff'ectiotis of
good., and with rays of silver light for those loho are principled
in the affections of truth. They som,etimes also have a view of
the sky., not that which is apparent to our bodily eyes., but a sKif
which is represented before them beautifully adorned loith stars.
The cause of the difference in the light is., becaiise all good spirit»
who are in the first heaven., and all angelic spirits ivho are in
the second heaven., and all angels who ai'e in the third., are in
general distinguished as celestial and spiritual / the celestial are
those who are principled in the love of goodness., the spiritual
those who are principled in the love of truth.
1526. I was once withdrawn from ideas of things material*
or of the body., so as to be kept for a while in spiritual ideas.,
when there appeared a bright lively sjjarkling of adamantine
light., and this for a considerable length of time ; — I cannot
describe the light by any otJier term, for it was like that of a
V
66 GENESIS. [Chap dii.
diamond sparkling in the smallest indivisible 2)articles. Whilst
Iioas kept in that light^ I perceived material'^ things^ which are
such as are worldly and corporeal^ as beneath me,, and remote ;
hy which I was instructed what a high degree of light they en-
joy tvho are withdrawn from material^ ideas into spiritual.
Moreover,, the light of spirits and of angels has been seen hy me
so often,, that it would fill many pages to relate all my experi-
ence on this subject.
1527. When the Lord sees good,, the good spirits appear to
others^ and also to themselves,^ like bright lucid stars,, glittering
according to the quality of their charity and faith / but evil
spirits appear like globules of coatfire.
1528. The life of evil lusts and of pleasures thence derived,^
appears at times like a coalfire amongst evil spirits : into such
a fiery appearance,, as it were,, is changed the life of the Lords
love and mercy which flows into them. But the life of their
phantasies appears like the light [lumen]f thence derived,, which
is obscure and extends to no great distance. Nevertheless,, on the
approximation of the life of mutual love,, that fiery appearance
is extinguished,, and is turned into cold,, and that obscure light
[lumen] is turned into darkness. For the evil spirits dwell in
darkness,, and,, what is wonderful,, some of them even love dark-
ness and hate light.
1529. Lt is perfectly knoion in heaven,, but not so in the world
of spirits,, whence so great a light comes,, viz.,, that it is from the
Lord ; and what is surprising,, the Lord appeal's in the third
heaven to the celestial angels as a sun,, and to the spiritual angels
as a moon. This is the only true source and origin of light.
But the degree in which it is received is in proportion to the
degree of the celestial and spiritual principle as prevalent with
the angels,, and the quality of the light is according to the quality
of such celestial and spiritual jyrinciple. Thus the very celestial
and spiritual principle of the Lord manifests itself by light be-
fore the external sight of the angels.
1530. That this is the case might appear to every one from
the Word, Thus when the Lord at his transfiguration was man-
ifested to Peter,, James,, and John,, his countenance shone as the
* In the two former of the places where the word material occurs above, tlie
term in the Latin is particular) bus and particularia ; in the la^t place it is mate-
rialibus ; and as the latter word seems to be required in all three places by the
sense, it appears probable that the different term in the two former instances is an
error of the press. If however this conjecture is incorrect, and the word particii-
laria is intentionally introduced, it cannot be used in its ordinary sense of particu-
lars, or things particular, in which sense it constantly occurs in the author's works,
and is applied to spiritual things as well as to material, but may probably mean
things couiiativg of parts.
\ When the author is speaking of light merely natural, as di.^tinguished from
spiritual, he uses the word lumen instead of the more universal word lux. Th«
English language not affording two terms to signify light, when the former la tb«
kind of light spoken of, the Latin term [lumeu] is subjoined in brackets.
1527—1533.] GENESIS. r,7
gun, and his ramient hecanie as light, (Matt. xvii. 2 :) his ap-
pearhig thus to them was in conseqtience of their interior sight
being open. The same is also conjlnned in the writings of the
■prophets / as in Isaiah, speaking of the Lord''s I'ingdom in the
heavens : " The light of the moon shall he as the light of the sun,
and the light of the sun shall he sevenfold as the light of seven
days,'''' (xxx. 26.) And in John, speaking also of the Lord\s
kingdom, which is called the Neio Jerusalem : " The city hath
no need of the sun, neither of the moon, to shine in it, for the
^lory of God doth lighten it, and the Lamh is the light thereof,^''
(Rev. xxi. 23.) And again : " There shall he no night there^ and
they need no candle, neither light of the sun, for the Lord God
doth lighten them,'''' (xxii. 5.) Moreover, when the Lord appeared
to Moses, Aaron, Nadah, Ahihu, and the seventy elders, it is
written, that " they saw the God of Israel ; and there was tinder
his feet, as it were, the paved work of the sapphire stone, and,
us %t were, the hody of heaven in his clearness,'''' (Exod. xxiv. 10.)
Since the celestial and spiritual principle of the Lord appears
before the external sight of the angels as a sun and a moon, hence
it is, that the sun, in the Word, signifies the celestial p7'inciple,
and the moon the spiritual principle.
1531. For my further confirmation as to this circumstance,
that the Lord appears to the celestial angels as a sun, and to the
■spiritual angels as a moon, hy the divine mercy of the Lord, my
interior vision was so far opened, that I ptlainly saio the moon
shining, which was encompassed with several smaller moons, the
light of which latter was nearly like that of the sun ; according
to those words in Isaiah : " The light of the moon shall he as the
light of the sun,''^ (xxx. 26.) But it was not given me to see the
sun. The moon appeared in front towards the right.
1532. By virtue of the Lord's light in heaven there appear
wonderful things, which cannot he expressed, heing so innumera-
ble. They are continual representattves of the Lord, and of his
kingdom, such as are mentionedhy the prophets, and hy John in
the Revelation ; hesides other slgnificatives. Lt is not possible
for m.an to see these things with his bodily eyes ; hut as soon as
■ever the interior vision of any one, which is the sight of his
spirit, is opened hy the Lord, such ohjects may he exhibited: to
view. _ The visions of the prophets were no others than openings
<f their internal sight ; as ivhen John saw the golden candle-
sticks, (Rev. i. 12, 13,) and the holy city as pure gold, and the
luminary thereof like to a stone most precious, (Rev. xxi. 2, 10 :)
not to mention many things besides, seen by the prophets : whence
it may he^ known, that the angels not only live in the highest de-
gree^ of light, hut that in their world there are indefinite ohjects,
which cannot enter into the heart of man to conceive or believe.
1533. Before my inferior sight was opened, my idea concem-
mg the innumerable things which appear in 'he other life, differ^
68 GENESIS. [Chap. xiii.
little from that lohich the generality of people entertain^ viz. ^
that light., and such things as exist hy virtue of lights together
with objects of sense., could hy no means have existence there.
This idea was formed in consegiionce of the prevailing im.aginary
conceit of tJie learned respecting iminateriality., upon which they
so much insist in their disquisitions on the nature of spirits and
of all things relating to the life of spirits ; from which no other
conception can he formed., than that., being immaterial., their
state must either be so obscure as to fall under no idea., or else
that it is a mere non- entity / for this is implied in the notion of
such immateriality. Nevertheless., the very reverse of this is the
truth : for unless spirits and angels were organized siibstances.
it would be impossible for them either to speak, or see, or think.
1534. That in the other life, by virtue of the light communi-
cated from a celestial and spiritual origin by the Lord, there
are sensibly exhibited to the sight of spirits and angels most as-
tonishing scenes ' as paradisiacal gardens, cities, palaces, habi-
tations, and nnost beautiful atmospheres, besides other objects ;
may be seen at the end of th is chapter, in the continuation of
the subject respecting light.
CHAPTEE Xm.
1. AND Abram went up out of Egypt, he and his wife, and
all that he had, and Lot with him, towards the south.
2. And Abram was exceedingly rich in cattle, in silver, and
in gold.
3. And he went according to his journeys from the south
even unto Babel, unto the place where his tent had been in the
commencement, between Bethel and Ai ;
4. Unto the place of the altar which he made there in the
beginning : and there Abram called on the name of Jehovah.
5. And Lot also, who went with Abram, had flocks, and
herds, and tents.
6. And the land would not bear them to dwell together,
because their substance was great, and they could not dweU
together.
7. And there was a strife between the herdmen of Abram'o
cattle, and the herdmen of Lot's cattle. And the Canaanite and
the Perizzite were then dwelling in the land.
8. And Abram said unto Lot, Let there not, I pray thee, be
any contention between me and thee, and between my herdmen
and thy herdmen : fer we are men-brethren \yiri fratres\
9. Is not the whole land before thee? separate, I pray thee
1534— 1537.J GENESIS. 69
from me ; if to the left, then I will go to the right ; if to the
right, then I will go to the left.
10. And Lot lifted up his eyes and beheld all the plain of
Jordan, that it was all well watered, before Jehovah destroyed
Sodom and Gomorrah ; as the garden of Jehovah, as the land
of Egypt in coming to Zoar.
11. And Lot chose for himself all the plain of Jordan ; and
Lo*" journeyed from the east. And they were separated, a man
from his brother.
12. Abram dwelled in the land of Canaan ; and Lot dwelled
in the cities of the plain, and spread his tent even to Sodom.
13. And the men of Sodom were wicked, and sinners against
Jehovah exceedingly.
14. And Jehovah said unto Abram, after Lot was separated
from him. Lift up, I pray thee, thine eyes, and look from the
place where thou art, towards the north and towards the south,
and towards the east, and towards the w^est :
15. For all the land which thou seest, I will give it to thee,
and to thy seed for ever.
16. And I will make thy seed as the dust of the earth, so
that if any one can number the dust of the earth, thy seed also
shall be numbered.
17. Arise, walk through the land according to its length, and
according to its breadth ; for I will give it unto thee.
18. And Abram spread his tent, and came and dwelt in the
oak-groves of Mamre, which is in Hebron, and built there an
altar unto Jehovah.
THE CONTENTS.
1535. THE subject treated of in this chapter is concerning
the Lord's external man, which was to be conjoined with his
in-ternal. The external man is the human essence: the internal
is the divine essence. The former is here represented by Lot,
but the latter by Abram.
1536. The state of the external man is here described ac-
cording to its quality in childhood, when it was firet imbued in
scientifics and knowledges ; and it is shown that it thence ad-
vanced more and more to conjunction with the internal man,
verses 1 — 4.
1537. But that as yet many things were present in hia
«xternal man, which hindered conjunction, verses 5, 6, 7 ; from
which things, nevertheless, he was desirous to be separated,
verses 8, 9.
70 GENESIS. [Chap, xiii
1538. That the external man appeared to the Lord as it is io
its beauty, when conjoined with the internal ; and also such aa
it is when not conjoined, verses 10 — 13.
l&SQ. A promise that, when the external man was conjoined
with tiie internal, or when the Lord's human essence was con-
joined to his divine essence, all power should be given unto him^
verses 14 — 17.
Of the Lord's interior perception, verse 18.
THE LNTEENAL SENSE.
1540. TEUE historical facts begin, as was said above, at
the twelfth chapter ; previous to which, or rather to the time of
Heber, the historical cii'cumstances related were not real facts,
but things arransred in an historical form. What is now further
recorded concerning Abram, in the internal sense, relates to
the Lord, signifying and describing the beginning of his life,
as to its nature and quality, before his external man was con-
joined with his internal, so as that they might act in unity ;
that is, before his external man was in like manner made celes-
tial and divine. The historical facts are what represent the
Lord ; the words describing them are significative of the things
which are represented. But being historical, the mind of the
reader cannot but be detained in the facts related, particularly
at this day, when a general and almost universal incredulity
prevails touching the existence of an internal sense, especially
when such a sense is asserted to be contained in each particular
expression ; nor, possibly, will mankind yet acknowledge it,
notwithstanding it has been thus far so manifestly shown, by
reason that the internal sense appears so to recede from the
literal, as to be scarce discernible in it. They might, however,^
be convinced of it by this consideration alone, that the historical
facts can by no means compose the Word, because in them,
separate from tlie internal sense, there is no more of divinity
than in any otlier history ; but the internal sense alone is what
makes the nari-ative divine. That the internal sense is the
Word itself, appears from many things which are revealed ; as
where it is written, " Out of Egypt have I called my Son,'*
(Matt. ii. 15 ;) not to mention many other passages. The Lord
himself, also, after his resurrection, instructed his disciples
respecting what was written concerning him in Moses and the
prophets, (Luke xxiv. 27 ;) consequently, that there is nothing
written in the Word but what has respect to him, his kingdom,
and the church. These are the spiritual and celestial contents
of the Word ; whereas those contained in the literal sense are
I
1538—1542.] GENESIS. 71
for the most part of a worldly, corporeal, and earthly nature,
such as can by no means constitute the Word of the Lord.
Men, however, at this day are of such a character, that only
such matters as these are within their comprehension, and they
scarcely know what is meant when spiritual and celestial things
are spoken of. The case was otherwise with the men of the
most ancient and ancient churches, who, should they come
again into the world, and read the Word, would not at all
attend to the literal sense, which they would regard as none at
all, but would only regard the internal sense ; and they are
ex(;eedingly surprised that the Word is not thus read and per-
ceived by all ; wherefore, also, all the books of the ancients
were so written, as to contain something in their interior sense
different from what is exhibited to view in the literal sense.
1541. And Ahram icent up out of Egypt : he, and his wife,
and all that he had, and Lot with him, toivards the south. These
words, and all that follow in this chapter, also, in their internal
sense, represent the Lord, forming the continuation of his life
from his childhood. " Abram went up out of Egypt," signifies,
from scientifics, which left the Lord : Abram, in the internal
sense, is the Lord, in the present case, the Lord when a child ;
Egypt here signifies science, as above : " he and his wife," sig-
nifies, that celestial truths were then with the Lord : " and all
that he had," signifies, all things appertaining to things celes-
tial : " and Lot with him," signifies the sensual principle :
" towards the south," signifies, into celestial light.
1542. That these words, and all that follow in this chapter,
also, in their internal sense, represent the Lord, and form the
continuation of his life from his childhood, may appear from
what has been said and shewn in the foregoing chapter ; and
also from what follows ; and especially from this consideration,
that it is the Word of the Lord, and descended from him through
the heavens, and, consequently, that not the smallest part of
a word was written, which does not involve heavenly arcana ;
this must of necessity be the case with whatever is derived from
such an origin. It has been already shewn, that the subject
here treated of, in the internal, is the Lord's instruction wlien
a child. There are two things appertaining to man which form
impediments to his becoming celestial, one of which belongs
to his intellectual part, and the other to his will-part : the
impediment belonging to his intellectual i)art consists of vain
and empty scientifics which he imbibes in childhood and youth ;
and the impediment belonging to the will part consists of plea-
sures derived from lusts which he favors and indulges. Before
man can attain to things celestial, both must be removed and
dispersed ; and when this is done, then first he is in a capacity
of being admitted into tlie light of things celestial, and at length
into celestial lijiht. Now as the Lord was born as another man.
72 GENESIS. [Chap. xiii.
and was to be instructed as another man, it was also necessary
that he should learn scientifics ; which was represented and
signified by Abram's sojourning in Egypt: and that all vain
and empty scientifics at length left him, was represented by
Pharaoh's commanding the men concerning him, and by their
sending him away, and his wife, and all that he had ; see verse
20 of the foregoing chapter : but that the pleasures appertaining
to the will-affections, and which constitute the sensual man as
to the uttermost part of it, also left him, is in this chapter
represented by Lot's separating himself from Abram.: for Lot
represents that principle of man.
1543. " And Abram came up out of Egypt." — That these
words signify, from scientifics, which left the Lord, appears
from the signification of Abram, as representing the Lord ; and
also from the signification of Egypt, as denoting science ; and
likewise from the signification of coming up. For to come up is
predicated of emerging from inferior things, such as scientifics,
to superior, such as celestial things ; wherefore in the "^Vord,
the like is implied by coming up from Egypt into the land of
Canaan, mention of which often occurs.
1544. That Abram in the internal sense is the Lord, in the
present case, when he was yet a child, and that Egypt is science,
has been already shewn.
1545. " He and his wife." — That these words signify that
celestial truths were then with the Lord, may appear from the
signification of he, viz., of Abram, as denoting the Lord, and
consequently denoting the celestial principle appertaining to
him. Man derives his nature, as man, from the things that
appertain to him ; the Lord derived his nature, as man, from
things celestial, for he alone was a celestial man, so as to be
the celestial principle itself ; wherefore by Abram, and still
more by Abraham, are signified things celestial. The truth of
the above explanation may further appear from the signification
of a wife, as denoting truth adjoined to the celestial principle,
according to what was shewn aliove, n. 1468. That the truths
here meant are celestial truths, or such as are derived from
things celestial, appears from this circumstance, that he is first
named, and his wife afterwards. There is a difference between
celestial truth, and truth celestial : celestial truth is truth which
derives its origin from the celestial principle ; truth celestial is
what derives its origin from truth implanted in the celestial
principle by means of knowledges.
1546. '* And all that he had."' — That these words signify
all things appertaining to things celestial, appears from what
has been already said.
1547. "And Lot with him." — That these words signify the
sensual principle, was briefly pointed at above, n. 1428, but as
Lot is here particularly treated of, it is necessary to know what
1543-1550.J GENESIS. 73
principle appertaining to the Lord he represents. Pharao'n
represented scientitics, which at length let the Lord go ; but
Lot represents things sensual ; by which is meant the external
man and its pleasures, which are such as arise from objects of
the senses, consequently, such as are most external, and ai-e
wont to captivate man in childhood, and divert him from what
is good. For in proportion as man indulges in pleasures arising
from lusts, he is withdrawn from things celestial, which are
those of love and charity ; because in such pleasures there is a
love derived from self and from the world, with which celestial
love cannot agree. But there are also pleasures which altoge-
ther agree with things celestial, and which, nevertheless, in
their external form, appear similar to the others, concerning
which see above, n. 945, 994, 995, 997 ; but the pleasures
originating in lusts are to be restrained and removed, because
they close up the approach to things celestial. These latter
pleasures, and not the other, are treated of in this chapter, and
are represented by Lot, when he separated himself from Abram.
That these pleasures were as yet present, is here signified by
Lot's being with Abram. But, in general, by Lot is signified
the external man, as will appear from what follows.
1548. "Towards the south." — That these words signify into
celestial light, appears from the signification of the south, as
denoting a bright lucid state as to the interiors, concerning
which see above, n. 1458. There are two states from which
come celestial light : the first is that into which man is intro-
duced from infancy ; for it is well known that infants are in
innocence, and under the good influences of love, which are
things celestial, into which they are first introduced by the
Lord, and which are treasured up in them for their use in suc-
ceeding periods of their existence on earth, and when they come
into the other life ; these are what are called the first or earliest
remains, of which we have so often spoken above. The other
state is, when man is introduced into things spiritual and celes-
tial by means of knowledges, which ought to be implanted in
the celestial things that are given and stored up fi-om infancy.
With the Lord, these were implanted in his first celestial re-
mains ; hence he had the light which is here called the south.
1549. Verse 2. Jlnd Abram was exceedingly rich in cattle,
in silver, and in gold. " Abram was exceedingly rich in cattle,"
signifies, the principles of good with which the Lord was theo
enriched : " in silver," signifies principles of truth : ' and in
gold," signifies, principles of good derived from truths.
1550. '' And Abram was exceedingly rich in cattle." — That
these words signify the principles of good with which the Lord
was then enriched, appears from the signification of cattle and
of flocks, as denoting what is good, concerning which sec above,
n. 343 and 415.
74 GENESIS. [Chap. xiii.
1551. '' In silver."- That these wcrds signify principles of
truth, appears from the .signification of silver, as denoting truth.
The most ancient people compared the principles of goodness
and truth in man to metals ; the inmost or celestial goodnesses,
relating to love towards the Lord, to gold, the truths thence
derived, to silver ; but inferior or natural goodnesses to brass,
and inferior truths to iron ; nor did they only use such com-
parisons, but they also called the things signified by the names
of the metals whereby they were signified. Hence periods of
time also were likened to the same metals, and were called the
golden, the silver, the brazen, and the iron age ; for in this
order they succeeded each other. The golden age was the time
of the most ancient church, which was a celestial man ; the
silver age was the time of the ancient church, which was a spi-
ritual aian ; the age of brass was the time of the succeeding
church ; which was followed by the age of iron. The like is
signified by the statue which Nebuchadnezzar saw in a dream,
whose '' head was of fine gold, his breast and arms of silver,
his belly and thighs of b?-ass, his legs of iron," (Dan. ii. 32, 33 :)
that the periods of the church were so to succeed, or that they
did so succeed, appears from the same chapter in the same pro-
phet. That silver, in the internal sense of the Word, where-
soever it occurs, signifies truth, and, in an opposite sense, the
false, appears from the following passages : " For brass I will
bring gold, and for iron I will bring silver, and for wood bj-ass^
and for stone iron ; and I will make thy taxation peace, and
thine exactors righteousness," (Isaiah Ix. 17;) where it is evident
what is signified by every metal : the subject there treated of is
the coming of the Lord, and his celestial kingdom and church :
gold for brass, denotes celestial good instead of natural good \
silver for iron, denotes spiritual truth instead of natural truth ;
brass for wood, denotes natural good instead of corporeal good ;
iron for stones, denotes natural truth instead of sensual truth.
Again, in the same prophet : " Ho, every one that thirsteth,
come ye to the waters ; and he that hath no silver, come ye,
buy, and eat," (Iv. 1 :) he who has no silver, is he who is in
ignorance of truth, and yet principled in the good of charity ;
as is the case with many within the church, and with the Gen-
■ lies without the church. Again, in the same prophet : " The
isles shall wait for me, and the ships of Tarshish first, to bring
thy sons from far, their silver and their gold with them, unto
the name of Jehovah thy God, and to the Holy One of Israel,"
(Ix. 9 ;) speaking of a new church, or the church of the Gentiles,
in particular, and, universally, oif the kingdom of the Lord :
ships of Tarshish signify knowledges, silver signifies truths, and
gold principles of goodness, which are the things that should
be brought unto the name of Jehovah. So in Ezekiel : " Thou
hast taken thy fair jewels of my gold, and of my silver, which
1551. J GENESIS. 75
I had sriven tliee, and hast made thee images of a male," (xvi.
17 ;) where aold signifies the knowledges of things celestial,
and silver the knowledges of things spiritual. Again, in the
same prophet : " Thou wast decked with gold and silver, and
thy raiment was of fine linen, and silk, and broidcred work/'
(xvi. 13 ;) speaking of Jerusalem, by which is signified the
church of the Lord, whose ornaments are thus described. Again,
in the same prophet : " Behold, thou art wiser than Daniel ;
there is no secret that they can hide from thee : with tliy wisdom,
and with thine understanding thou hast gotten thee riches, and
hast gotten gold and silver into thy treasures," (xxviii, 3, 4 ;)
speaking of Tyre : where it is manifest that gold is the riches
of wisdom, and silver the riches of intelligence. So in Joel :
"Ye have taken my silver and my gold, and have carried into
your temples my desirable good things," (iii. 5 ;) speaking of
Tyre, Sidon, and Palestine, by which are signified knowledges,
which are the gold and silver that they brought into their tem-
ples. So in Haggai : " The desire of all nations shall come,
and I will fill this house with glory. The siher is mine, and
the gold is mine. — The glory of this latter house shall be greater
than of the former," (ii. 7, 8, 9 ;) speaking of the church of the
Lord, in relation to which it is that gold and silver are mentioned.
So in Malachi : " He shall sit as a refiner and purifier of silver,
and he shall purify the sons of Levi," (iii. 3 ;) speaking of the
Lord's coming. So in David : " The words of Jehovah are pure
words, as silver refined in a furnace of earth, purified seven
times," (Psalm xii. 6 :) silver purified seven times denotes divine
truth. In this reference it was enjoined the children of Israel,
when they departed out of Egypt, that " Every woman should
borrow of her neighbour, and of her that sojourneth in her
house, jewels of silver, and jewels of gold, and raiment, and
should put them upon their sons, and upon their daughters,
and should spoil the Egyptians." (Exod. iii. 22 ; xi. 2, 3 ; xii.
35, 36 :) where it must be obvious to every one, that such plun-
dering and spoiling of the Egyptians would never have been
enjoined to the children of Israel, unless some arcana had been
thereby represented : what those arcana are, may appear from
the signification of silver, and of gold, and of raiment, and of
the Egyptians ; and that somewhat of a similar nature was
represented in the above injunction as in the present case con-
cerning Abram, where it is said that he was rich in silver and
gold obtained out of Egypt. As silver signifies truth, so in an
opposite sense it signifies falsity ; for they who arc principled in
falsity regard it as truth ; as also appears from the prophets ;
thus in Moses: " Thou shalt not desire the 5i7i;er and o-o/rf that
is on them, nor take it unto thee, lest thou be snared therein ;
for it is an abomination to Jehovah thy God. — Thou shalt utterly
detest it," (Deut. vii. 25, 26 ;) speaking of the idols of the
70 GENESIS. [Chap. xiii.
nations, where the gohl sif^nifies evils , and their silver false
principles. Again : " Ye shall not make with me gods of silver,
neither shall ye make unto you gods of gold,^' (Exod. xx. 23 ;)
by which, in the internal sense, nothing else is signified but
falsities and evil lusts, falsities being gods of silver, and evil
lusts gods of gold. So in Isaiah : " In that day shall every one
cast away his idols of silver, and his idols of gold, which your
own hands have made unto you for a sin," (xxxi. 7 ;) where
idols of silver and idols of gold have a like signification as above;
by their own hands making them, is signified, that they were
formed from their own selfhood. So in Jeremiah : " They are
altogether brutish and foolish: the stock is a doctrine of vanities;
si'ver spread into plates is brought from Tarshish, and gold from
Uphaz. the work of the workman, and of the hands of the
founder : blue and purple is their clothing : they are all the
work of cunning men," (x. 8, 9 :) where it is manifest that
silver and gold are used in a like sense as above.
1552. " And in gold." — That these words signify principles
of goodness derived from truths, appears from the signification
of gold, as denoting celestial good, or the good of wisdom and
of love, according to what has just been shewn, and to what was
shewn above, n. 113. That in the present case it signifies prin-
ciples of goodness derived from truths, follows from what was
said in the foregoing chapter, that the Lord joined intellectual
truths to things celestial.
1553. Verse 3. Jind he went according to his journeys, from
the south even unto Bethel, unto the place where his tent had been
in the commencement, between Bethel and Jii. He went according
to his journeys, signifies, according to order : from the south
even to Bethel, signifies, from the light of intelligence into the
light of wisdom : unto the place where his tent had been in the
commencement, signifies, to the holy things which existed
before he was initiated into knowledges : between Bethel and
Ai, signifies, here as above, the celestial and worldly principles
of knowledges.
1554. " And he went according to his journeys." — That
these words signify, according to order, may appear from the
signification of journeys, or of journeyings, as denoting further
progressions ; concerning which signification see above, n. 1457:
such progressions, being made according to order, are, there-
fore, here signified by journeys. The Lord advanced from his
earliest infancy, according to all divine order, towards things
celestial, and into things celestial ; the nature and quality of
which order is described by Abram in the internal sense. All,
likewise, who are created anew by the Lord, are led according
to such order ; which, nevertheless, is various with men accord-
ing to the particular nature and genius of each. The order,
however, in which man is led during regeneration, is not known
1552—1555.. GENESIS. 77
to any mortal, nor even to the angel? except very faintly, but
to the Lord alone.
1555. " From the south even unto Bethel." — That these
words signify, from the light of intelligence into the light of
wisdom, appears from the signification of the south, as denoting
the light of intelligence, or, what is the same thing, a bright
lucid state as to the interiors ; concerning which see above, n.
1458 : and from the signification of Bethel, as denoting celestial
light arising from knowledges ; concerning which see above, n.
1453. That is called the light of intelligence which is procured
by the knowledges of the truths and goodnesses of faith ; but
the light of wisdom pertains to the life which is thence procured.
The light of intelligence regards the intellectual part, or the
understanding ; but the light of wisdom regards the will-part,
or the life. Few, if any, know how man is brought to true
wisdom. Intelligence is not wisdom, but leads to wisdom ; for
to understand what is true and good is not to be true and good,
but to be wise is so. Wisdom is predicated only of life, and has
relation to the quality in man of the life : and he is introduced
to wisdom or life by learning and knowing, or by sciences and
knowledges. There are appertaining to every man two parts,
which are the will and the understanding : the will is the pri-
mary part, and the understanding the secondary : and man's
life after death is according to his will-part, not according to
his intellectual. The will iti man is formed by the Lord, in the
period from infancy to childhood : it is effected by the insinua-
tion of innocence and charity towards his parents, nurses, and
play-mates, and by many other things of which man is ignorant,
and which are celestial things : unless such celestial things were
first insinuated in man during infancy and childhood, he would
by no means be in a capacity of becoming a man. Thus is
formed the first plane. But as man is not man unless he be
also endued with understanding, will alone not constituting
man, but understanding with will ; and as understanding can-
not be procured except by sciences and knowledges ; therefore,
from the period of childhood, he is initiated in sciences and
knowledges. Thus is formed a second plane. When the intel-
lectual part is furnished with sciences and knowledges, espe-
cially with the knowledges of truth and goodness, then first
man is in a capacity to be regenerated : and, during his regene-
ration, principles of truth and goo'dness from the Lord, are, by
means of knowledges, implanted in the celestial things with
which he was gifted by the Lord from infancy, so that his intel-
lectual attainments form a one with his celestial. When these
are thus conjoined by the Lord, he is gifted with charity, and
begins to act from that principle as a principle of conscience.
He thus first recei' es new life, and this by degrees. The light
of this new life is called wisdom, which then takes the first
78 GENESIS. [Chap. xiii.
place, and is exalted above intelligence. Thus is formed a third
plane. Man being rendered such in the life of the body, i?
continually perfected in the other life. Hence may appear what
is the light of intelligence, and what the light of wisdom.
1556" " Unto the place where his tent had been in the com-
mencement."— That these words signify, to the holy things
which he possessed before he was initiated into knowledges,
may appear from the signification of a tent, as denoting the
holy things of faith ; concerning which see above, n. 414, 1452 :
and from what has been said just now. Thus, hei-eby is de-
scribed the Lord's advancing to the celestial things wnich he
had before he was initiated into sciences and knowledges : as
appears from these words in the foregoing chapter : " And
Abram removed thence to a mountain on the east of Bethel,
and pitched his tent," (verse 8 ;) which was before he departed
into Egypt, that is, before the Lord was initiated into, sciences
and knowledges.
1557. " Between Bethel and Ai." — That these words signify
the celestial and worldly principles of knowledges, appears from
the signification of Bethel, as denoting the light of wisdom by
knowledges, (n. 1453 ;) and from the signification of Ai, as de-
noting light derived from worldly things, {ibid.) From what
was said in the place referred to, may appear what was at that
time the nature and quality of the Lord's state, viz,, that it was
like that of a child ; which is such as necessarily to admit the
presence of worldly things ; for worldly things cannot be dis-
persed before truth and goodness are implanted in things celes-
tial by knowledges ; since man is not capable of distinguishing
between things celestial and things worldly, before he knows
and comprehends their respective natures. Knowledges give
distinctness to an idea which before was general and obscure ;
and in proportion as the ideas become more distinct, worldly
things are more capable of being separated. Nevertheless that
childish state is holy, by reason of its being innocent. Igno-
rance is by no means inconsistent with holiness, when innocence
is in it ; on the contrary, holiness has its abode in ignorance
that is innocent. In the case of all men, except the Lord,
holiness can dwell nowhere but in ignorance ; and unless they
possess it in ignorance, they are destitute of holiness. In the
case of the angels themselves, who are in the highest light of
intelligence and wisdom, holiness still has its abode in igno-
rance : for they know and acknowledge that they know nothing
of themselves, but that whatsoever they know is from the Lord :
they know likewise, and acknowledge, that all their science,
intelligence, and wisdom, is as nothing in respect to the infinite
science, intelligence, and wisdom of the Lord, consequently,
that it is ignorance. Whosoever does not acknowledge that the
tilings which he does not know are infinite in comparison with
1550— 1561. J GENESIS. 79
those which he knows cannot be in the holiness of io^norance in
which are the angels. The holiness of ignorance docs not con-
sist in a man's being more ignorant than others, but in his
acknowledgment that of himself he knows nothing, and that
the things which he does not know are infinite with respect to
those which he does know ; especially in his regarding scientific
and intellectual things as of small account com])arcd with celes-
tial things ; or things appertaining to the understanding com-
pared with those appertaining to life. As to what concerns tiie
Lord, it is to be observed, that he advanced according to order
in conjoining things human with things divine. He is here de-
scribed as first arriving at a celestial state, such as he enjoyed
when a child, in which worldly things also are present. He
proceeded thence to a state more celestial, and at length to a
celestial state of infancy, in which he fully conjoined the Human
Essence to the Divine.
1558. Verse 4. Unto the place of the altar which he made
there in the beginning. And there Abram called on the name of
Jehovah. *' To the place of the altar," signifies the holy things
of worship : " which he made in the beginning," signifies which
he had when a child : " and there Abram called on the name of
Jehovah," signifies internal worship in that state.
1559. " To the place of the altar." — That these words sig-
nify ihe holy things of worship, appears from the signification
of an altar, as being the principal representative of worship :
see n. 921.
1560. " Which he made there in the beginning." — That
these words signify, which he had when a child, appears from
what was said in the foregoing chapter, at vers'e 8. It is here
said, '■ in the beginning ;'' and in the foregoing verse it is said,
" in the commencement ;" because it was before the Lord was
initiated into scientifics and knowledges. Every state previous
to man's instruction is a commencement [initiy,m\, and when
he begins to be instructed it is a beginning [principium].
1561. "And there Abram called on the name of Jehovah."
— That these words signify, internal worship in that state, ap-
pears from the signification of calling on the name of Jehovah ;
concerning which see above, n. 440, 1455. The reason why
mention is here also made of an altar, and it is said that Abram
called on the name of Jehovah, in like manner as in the fore-
going chapter, verse 8, is, because the states are similar, only
with this difference, that the state here described is bright and
lucid in respect to that described above. When knowledges are
implanted in the state described above, they make it bright and
lucid. On the conjunction of truth and goodness, by means of
knowledges, with the celestial state described above, then its
activity is thus described : for worship is in itself nothing but a
tertain activity, deriving existence from the celestial principle
80 GENESIS. [Chap. xiii.
within. A real celestial principle cannot be without activity ;
and worship is its first active result : for it thus brings itself into
manifestation, because it has a perception of joy in so doing.
All good of love and charity is the very essential principle of
activity.
1562. Verse 5. And Lot also, who went with Alram, had
flocks, and herds, and tents. " And Lot also, who went with
Abram," signifies the external man appertaining to the Lordri
"had flocks, and herds, and tents," signifies those things with
which the external man abounds ; flocks and herds are the pos-
sessions of the external man ; tent? are his worship ; and these
separated themselves from the internal.
1563. " And Lot also, who went with Abram." — That these
words signify the external man appertaining to the Lord, appears
from the signification of Lot, as denoting the sensual man, or,
what is the same thing, the external man. That there is an in-
ternal and external part or principle appertaining to every man,
or, what is the same thing, that there is an internal and external
man, is known to all within the church ; on which subject see
above, n. 978, 994, 995, 1015. The external man receives hi3
life principally from the internal, this is, from his spirit or soul :
hence is derived his very life in general ; but this cannot be
particularly or distinctly received by the external man, unless
his organic vessels be opened, so as to be receptive of the
particular and most particular things of the internal man.
Those organic vessels, which should be thus receptive, can
only be opened by means of the senses, especially those of the
hearing and sight ; and in proportion as they are thus opened,
the internal man, with the particular and most particular things
belonging to it, can enter by influx. They are opened, through
the medium of the senses, by scientifics and knowledges, and
also by pleasures and delights ; the things of the understanding
by the former, and the things of the will by the latter. Hence
it may appear, that it must unavoidably happen, that such
scientifics and knowledges will insinuate themselves into the
external man, as cannot agree with spiritual truths, and that
such pleasures and delights will insinuate themselves as cannot
agree with celestial goodnesses ; as is the case with all those
that respect corporeal, worldly, and ten-estrial things as ends :
for whilst such things are respected as ends, they draw the ex-
ternal man outwards and downwards, and thus separate it from
the internal. Unless, therefore, such things are first dispersed,
the internal man can by no means agree with the external ; con-
sequently, previous to their agreement, such things must be
removed. That such things were removed or separated with
the Lord, is represented and signified by Lot's separation from
Abi am.
1564. "Had flocks, and herds, and tents." — That these
1562— 1567.J GEx\ESlS. 81
words signify those things with which the external man abounds,
may appear from the signification of flocks, herds, and tents, of
which we shall speak presently. They here signify the posses-
sions of the external man ; because by Lot, as already stated,
is represented the external man of the Lord. There are two
kinds of things or possessions appertaining to the external man,
viz., such as may agree with the internal, and such as cannot :
and by flocks, herds, and tents, are here signified those things
which cannot agree ; as appears from what follows, where it is
said, " There was a dispute between the herdmen of Abram's
cattle, and the herdmen of Lot's cattle," (verse 7.)
1565. That flocks and herds are the possession of the ex-
ternal man may appear from the signification of flocks and herds,
as denoting things that are good, see n. 343, 415. But in the
present case it is plain that they denote such things as were to
be separated, consequently, such as were not good ; being pre-
dicated of Lot, who was separated from Abram. That flocks
and herds denote also things not good, may appear from the
following passages in the Word ; " 1 will even destroy thee, that
there shall be no inhabitant ; and the sea-coast shall be dwell-
ings for shepherds to dig, and folds of flocks,'^ (Zeph. ii. 5, 6.)
So in Jeremiah : " I will also break in pieces with thee the
shepherd and his Jiock; and with thee will I break in pieces the
husbandman and his yoke of oxen," (li. 23.) Again, in the
same prophet : " Go up to Kedar, and spoil the men of the east :
their tents and their jiocks shall they take away." (xlix. 28, 20.)
1566. That tents signify worship, where the worshipper
separates himself from any internal principle, may appear from
the signification of a tent, as denoting the holy principle of
worship, see n. 414 ; and also from the representation of Lot,
as denoting the external man, in reference to whom tents or
rtorship are mentioned. That tents, in the opposite sense, sig-
nify worship which is not holy, may likewise appear from the
following passages in the Word : " The nettle shall possess
them : thorns shall be in their tents," (Hosea ix. 6.) So in
Habakkuk : " I saw the tents of Cushan :--the curtains of the
land of Midian did tremble. Jehovah was angry with the
rivers," (iii. 7, 8.) So in Jeremiah : " The shepherds with their
flocks shall come to her : they shall pitch tents against her
round about : they shall feed every one his place," (vi. 3.) So
in David : " He smote all the first-born in Egypt ; the chief of
strength in the tents of Ham," (Ps. Ixxviii. 51.) Again : " I
would rather be a door-keeper in the house of ray God, than
dwell in the tents of wickedness," (Ixxxiv. 10.)
1567. Verse 6. Jind the land would not hear them to dwelt
together, because their substance was great, and they could not
dwell together. " The land would not bear them to dwell toge-
ther," signifies, that, whatever relates to celestial internal things
VOL. II. P
82 GENESIS [Chap. xiii.
could not abide together with the others : " because their sub-
stance was great, and they could not dwell together," signifies,
that what was acquired by the internal man could not agree
with what was acquired in the external.
1568. '■ And the land would not bear them to dwell toge-
ther."— That these words signify, that whatever relates to
celestial internal things could not abide together with the other,
or with those which are here signified by Lot, appears from the
following considerations : Abram, as has been shewn, represents
the Jjord, and, in the present case, his internal man ; but Lot
represents his external man, and, in the present case, those
things that were to be separated from the external man, as
being of such a nature that things internal could not abide
together with them. There are in the external man many
things with which the internal man can abide in connexion, as
the affections of good, and the delights ana pleasures thence
arising ; for these are the effects of the principles of good, be-
longing to the internal man, and of its delights and felicities ;
and when they are the effects of such principles of good, they
are in complete correspondence with their origin ; in which case
they are the products of the internal man, not of the external :
for an effect, as is well known, is not the product of the effect,
but of the efficient cause. As, for example : the love that beams
from the countenance is not produced by the countenance, but
by the love which is within, and which imparts its form to the
countenance, and produces its effect. So innocence amongst
little children, which manifests itself in their looks, their ges-
tures, and their play with each other, is not produced by the
countenance, or the gestures, but by innocence from the Lord,
which descends, by influx through the soul, into those forms
and actions ; which, therefore, are its effects. The same is true
in all other instances. Hence it appears, that there are many
things appertaining to the external man, which can abide toge-
ther, or agree, with the internal. But there are also several
things which do not agree, or with which the internal man
cannot abide in connection. Such are all things which spring
irom self-love and tiie love of the world : for all things that flow
from those fountains have respect to self and the world as their
ends and objects : with these, therefore, it is impossible that
things celestial, which are such as relate to love to the Lord,
and neighbourly love, should agree ; since these regard the
Lord, his kingdom, and all things relating to him and his
kingdom, as their ends and objects. The ends of self-love and
the love of the world are directed outwards or downwards ; but
the ends of love to the Lord and neighborly love are directed
inwards or upwards. From these considerations it may appear,
that there is such a disagreement between them, that it is im-
possible for them to abide logetliei . To k low what produces a
1568—1570.] GENESIS. 8J^
correspondence and agreement of the external man with the
internal, and what causes disagreement, let a person only reflect
upon the ruling ends of his life, or, what is the same thing,
upon his ruling loves ; for a man's loves are his ends, since
whatever is loved is regarded as an end : it will thus appear
what is the kind and quality of his life, and what it will be after
death ; for the life is formed by the ends which are regarded, or
wiiat is the same thing, by the ruling loves. The life of every
man is altogether constituted according to this law. The things
appertaining to man which disagree with eternal life, that is,
with spiritual and celestial life, which is eternal life, if they are
not removed in the life of the body, must be removed in the
other life : and if they cannot be then removed, he must needs
be unhappy to eternity. What has been now said is with a view
to shew, that there are in the external man such things as agree
with the internal, and such as disagree, and that those which
agree cannot abide together with those that disagree ; and fur-
ther, that the things in the external man which agree, descend
from the internal man, that is, through the internal man from
the Lord ; like a countenance which beams with love, or the
•expression of love in the countenance ; or like innocence in the
looks and gestures of little children ; as was observed above :
but the things which disagree are of man and his proprium.
Hence it may be known what is signified by these words.
"*' That the land would not bear them to dwell together." The
subject here treated of, in the internal sense, is concerning the
Lord, and, consequently, concerning every likeness and image
of him ; or concerning his kingdom, concerning the church,
and concerning every man of his kingdom or church : wherefore
such things as appertain to man are here representatively de-
scribed. The things appertaining to the Lord, before, by his
own proper poM^er, he overcame evil, that is, the devil and hell,
and thus became celestial, divine, and Jehovah, even as to his
human essence, are described in relation to the state in whicli
lie was.
1569. " Because their substance is great, and they could
not dwell together." — That these words signify, that what was
acquired by the internal man could not agree with what was
acquired in the external man, may appear from what has been
said already.
1570. Verse 7, And there loas a strife between the herdmen
of Jibram's cattle and the herdmen of Lot's cattle. And the
Canaanite and the Perizzite were then dwelling in the land.
*' There was a strife between the herdmen of Abram's cattle and
the herdmen of Lot's cattle," signifies, that the internal man
aad the external man did not agree together ; the herdmen of
Abram's cattle are things celestial ; those of Lot's cattle are
things sensual. " And the Canaanite and the Perizzite were
84 GENESIS. [Chap. xiii.
then in the land," signifies, evils and falsities in the external
man.
1571. "And there was a strife between the herdmen of
Abram's cattle and the herdmen of Lot's cattle.'' — That these
words signify, that the internal man and the external did not
agree together, appears from the signification of herdmen, or
those who tend cattle, as denoting those who teach, conse-
quently, the things relating to worship, as may be obvious to
every one ; wherefore it is needless to adduce proofs from the
Word. What is here said has respect to what are called tent»
in verse 5, preceding ; which wee there shewn to be significa-
tive of worship. What is said in verse 6, immediately preceding,
has respect to the things called flocks and herds in verse 5,
which were there shewn to denote possessions and acquisitions.
The subject here treated of being that of worship, viz., the wor-
ship of the internal man and of the external ; and these not
being as yet in agreement ; it is therefore here said, that there'
was a strife between the herdmen : for Abram represents the
internal man, and Lot the external. In worship, the nature
and quality of the disagreement between the internal and ex-
ternal man are especially discernible, yea in the most minute
particulars of worship : for when the internal man is desirous ia
worship to regard ends that relate to the kingdom of God, and
the external man to regard worldly ends, there hence arises a
disagreement which manifests itself in the worship, and that so-
clearly, that the most minute portion of disagreement is ob-
served in heaven. This is what is signified by the strife between
the herdmen of Abram's cattle and the herdmen of Lot's cattle.
The cause, also, is immediately assigned, viz., because the
Canaanite and Perizzite were then in the land.
1572. That the herdmen of Abram's cattle are things celes-
tial, which appertain to the internal man, and that the herdmeo
of Lot's cattle are things sensual, which appertain to the ex-
ternal man, is evident from what has been said above. By
things celestial, which are the herdmen of Abram's cattle, are
meant things celestial in worship, which belong to the internal
man. By the herdmen of Lot's cattle are meant things sensual
in worship, which belong to the external man, and which do not
agree with the celestial things of worship belonging to the in-
ternal man. How the case is in respect to these things, id-
evident from what has been shewn above.
1573. '• And the Canaanite and the Perizzite were theu
dwelling in the land." — That these words signify, evils and fal-
sities in the external man, may appear from the signification of
the Canaanite, as denoting hereditary evil from the mother ia
the external man : concerning which see above, n. 1444 ; and
from the signification of the Perizzite, as denoting falsity thence
derived, corcerning which more will be said presently. That
1571— 1578. J GENESIS. 85
hereditary evil from the mother adhered to the Lord in his ex-
ternal man. may be seen above, n. 1414, 1444 ; it follows of
<*onpeqiience, that falsities thence derived also adhered to him :
for where there is hereditary evil, there also is falsity, the latter
being produced from the former. But falsity originatino: in
•evil cannot be produced before man is initiated into scientifics
and knowledges ; for the evil has nothing else to operate upon,
or to flow into, except scientifics and knowledges ; thus evil,
which belongs to the will-principle, is changed into falsity in the
intellectual principle ; wherefore this falsity was also hereditary,
as being produced from hereditary evil : but this is not the case
with falsity that originates in principles of falsity : nevertheless
it was in the external man, and the internal man was enabled
to see that it was false. As there was hereditary evil from the
mother before the Lord was initiated in sciences and know-
ledges, or before Abram sojourned in Egypt, it is said that th&
Oanaanite was then in the land, but not the Perizzite ; see ver. 6
•of the foregoing chapter : but here, after he was initiated In
■Bcientifics and knowledges, it is said that the Canaanite and the
Perizzite dwelt in the land ; whence it is evident, that by the
Canaanite is signified evil, and by the Perizzite falsity. It
appears, also, from this circumstance, that the mention of the
Oanaanite and the Perizzite is not required by the historical
«eries, for they are never treated of, either in what goes before
or in what follows after ; and this is true also in respect to the
mention of the Canaanite in the 6th verse of the foregoing
■chapter : from which it is evident, that some particular arcanum
lies concealed herein, which can only be known by the internal
sense. It may be matter of surprise to many, to hear speak of
hereditary evil from the mother being with the Lord ; but as it
is here declared so manifestly, and the suV)ject treated of in the
internal sense is concerning the Lord, there can be no reason
at all to doubt its being so. It is altogether impossible for any
man to be born of a human parent, but he must hence derive
€vil. Nevertheless, there is a difference between hereditary
•evil which is derived from the father, and that which is derived
from the mother. Hereditary evil from the father is of a more
interior nature, and remains to eternity, for it can never be
•eradicated : the Lord, however, had no such evil, since he was
born of Jehovah as his Father, and thus, as to his internals, was
himself Divine, or Jehovah. But hereditary evil from the
mother appertains to the external man : this was attached to
the Lord, and is what is called the Canaanite in the land ; the
falsity thence derived being called the Perizzite. Thus the Lord
■was born as another man, and had infirmities as another man.
That he derived hereditary evil from the mother, appears evi-
dently from the circumstance of his enduring temptations ; for
it is impossible that any one should be tempted who has no evil
86 GENESIS. [Chap. xiii.
evil being that in man which tempts, and by which he is
tempted. That the Lord was tempted, and that he endured
temptations a thousand times more grievous than any man can
possibly sustain, and that he endured them alone, and by bis
own proper power overcame evil, or the devil and all hell, is
also manifest. Concerning these temptations it is thus written
in Luke : " Jesus was led by the spirit into the wilderness, being
forty days tempted of the devil. And in those days he did eat
nothing. — And when the devil had ended all the temptation, he
departed from him for a season. And Jesus returned in the
power of the spirit into Galilee," (iv. 1, 2, 13, 14.) And in
Mark : " And immediately the spirit driveth him into the wil-
derness : and he was there in the wilderness forty days, being
tempted of satan, and was with the wild beasts,'' (i. 12, 13 :)
where by the wild beasts is signified hell. Beside this he was
tempted even unto death, so that his sweat was drops of blood :
" And being in an agony, he prayed more earnestly : and his
sweat was as it were great drops of blood falling down to the
ground," (Luke xxii. 44.) It is not possible for any angel to be
tempted by the devil, because, being in the Lord, the evil spirits
cannot approach him even distantly, and, were they to do so,
they would be instantly seized with horror and fright ; much
less could hell approach to the Lord, if he had been born divine,
that is, without an adherence of evil from the mother. That the
Lord also bore the iniquities and evils of mankind, is a form of
speaking common in the pulpit ; but for him to take upon him-
self iniquities and evils, except in an hereditary way from his
mother, was impossible. The divine nature is not susceptible
of evil ; wherefore, that he might overcome evil by his own pro-
per strength, Avhich no man ever could, or can do, and niight
thus alone become righteousness, he was willing to be born a&
another man. There otherwise would have been no need that
he should be born ; for he might have assumed the human
essence without nativity, as he had formerly done occasionally,
when he appeared to those of the most ancient church, and like-
wise to the prophets. But in order that he might also put on
evil, to tight against and conquer it, and might thus at the
sanie time join together in himself the divine essence and the
human essence, he came into the world. The Lord, however,
had no actual evil, or evil that was his own ; as he himself de-
clares in John : " Which of you couvinceth me of sin ?" (viii. 46.)
From what has been said then, it is very evident what is sig-
nified by its being said, just above, that there was a strife
between the herdmen of Abranvs cattle and the herdmen of
Lot's cattle : the reason was, because the Canaanite and the
Perizzite dwelt in the land.
1574. That the Canaanite signifies hereditary evil from the
mother in the external man, was shewn above, n. 1444 : but
1574— 1576.J GENESIS. 87
that thePerizzite signifios tlio falsity originating in evil, appoarsi
from other passages in the Word, where the Perizziteis named ;
as concerning Jacob : " Jacob said to Simeon and Levi, Ye liave
troubled me to make me stink among the inhabitants-of the
land, among the Canaanites and the Perizzites : and I being
few in number, they shall gather themselves together against
me, and slay me ; and I shall be destroyed, I and my house."
(Gen. xxxiv. 30 ;) wherein like manner, by the Canaanitc is
signified evil, and by the Perizzite falsity. So in Joshua :
"Joshua answered them [the sons of Joseph], If ye be a great
people, get thee up to the wood-country, and cut down for thy-
self there, in the land of the Perizzites and the Rephaim, if
Mount Ephraim be too narrow for thee," (xvii. 15 ;) where by
the Perizzites are signified principles of falsity, and by the
Rephaim persuasions of falsity, which they were to extirpate ;
for Mount Ephraim, in the internal sense, is intelligence. So
in the book of Judges : " After the death of Joshua, it came to
pass that the sons of Israel asked Jehovah, saying, Who shall
go up for us against the Cavaanite first, to fight against him ?
And Jehovah said, Judah shall go up : behold I have delivered
the land into his hand. And Judah said unto Simeon his
brother, Come up with me into my lot, that we may fight
against the Canaanite ; and I likewise will go with thee into thy
lot. So Simeon went with him. And Judah went up : and
Jehovah delivered the Canaanite and the Perizzite into their
hand," (i. 1 — 4 ;) where by Judah is also represented the Lord
as to things celestial, and by Simeon the Lord as to things spi-
ritual thence derived : the Canaanite is evil, the Perizzite falsity,
which were conquered. This was the answer, or divine oracle ;
which is thus to be understood.
1575. Verse 8. j^nd Jlbram said unto Lot, Let there not,
I fray thee, he any contention between me and thee, and between
my herdmen and thy herdmeji : for we are men-brethren. " And
Abram said unto Lot," signifies, that thus the internal man
said to the external : " Let there not, I pray thee, be any con-
tention between me and thee, and between my herdmen and
thy herdmen," signifies, that there ought to be no discord be-
tween them both : " for we are men-brethren," signifies, that
they were united between themselves.
1576. " And Abram said unto Lot." — That by these words
is signified, that the internal man said thus to the cxtciii;il,
appears from the representation of Abram, as denoting the
internal man, and fiom the repi-esentation of Lot, ns denoting
the external man which was to be separated. In the external
man, as was said above, there are things which do agree with
the internal man, and things which do not agree ; the things
which do not agree are here signified by Lot ; wherefore, the
things which do agree are signified by Abram, even such as arc
88 GENESIS. [Chap. xiii.
in the external man ; for these constitute one thing with the
internal, and belong to it.
1577. " Let there not, I pray thee, be any contention
between me and thee, and between my herdmen and thy herd-
men." — That by these words is signified, that there ought to be
no discord between them, may appear from what has been said
above. The arcana, relating to the concord or union of the
internal man with the external, are more in number than can
possibly be declared. The internal man and the external were
never united in any man, nor were they, or are they, capable
of being united, except in the Lord ; for which reason, also, he
came into the world. With men who are regenerated, it appears
as if they were united ; but then they are of the Lord : for the
things which agree are of the Lord, but the things which dis-
agree are of men. There are two things appertaining to the in-
ternal man, viz., the celestial principle and the spiritual ; which
two constitute a one, when the spiritual principle is grounded
in the celestial : or, what amounts to the same, there are two
things appertaining to the internal man, viz., goodness and
truth, which two constitute a one, when truth is grounded in
goodness : or what again amounts to the same, there are two
things appertaining to the internal man, viz., love and faith :
which two constitute a one, when faith is grounded in love : or,
what still amounts to the same, there are two things appertain-
ing to the internal man, viz., will and understanding : which
two constitute a one, when the understanding is grounded in
the will. This may be conceived still more clearly from the
case of the sun as the source of light : If in this light there are
both heat and the principle illumination, as in the time of
spring, then all things thereby vegetate and live ; but if there
be no heat in the light, as in the time of winter, then all things
in consequence wither ond die. Hence appears what constitutes
the internal man ; and from the constitution of the internal
man it is plain what is the constitution of the external. All
that appertains to the external man is natural ; for the external
man is the same as the natural man. The internal man is then
said to be united with the external, when the celestial-spiritual
principle of the internal man flows into the natural principle of
the external, and causes them to act as one. Hereby the natural
principle becomes celestial and spiritual also, but in a lowei
degree : or, what is the same thing, hereby the external man
becomes celestial and spiritual, but m an exterior degree. The
internal man and the external are altogether distinct, because
celestial and spiritual things are what affect the internal man,
but natural things the external: yet notwithstanding their being
distinct, they are still united, viz., when the celestial-spiritual
rrincij)le of the internal man flows into the natural principle of
the external, and disjioses it as its own. In the Lord alone the
1577— 1580.J GENESIS. 89
internal man was united with the external ; but it is not so w ith
any other man, only so far as the Lord has united, and does
unite them. It is love and charity alone, or goodness, which
unites : and it is not possible there should be any love and
charity, that is, any goodness, but from the Lord. Such is the
union which is intended by these words of Abram : •' Let there
not, I pray thee, be any contention between me and thee, and
between my herdmen and thy herdmen, because we are men-
brethren." In respect to its being said, " between me and thee,
and between my herdmen and thy herdmen," the case is this :
As in the internal man there are two principles, viz., the celes-
tial and spiritual, which, as just said, constitute a one ; so it is
also in the external man ; the celestial principle of the latter
being called natural good, and its spiritual principle being called
natural truth. " Let there not be any contention between me
and thee," has respect to the principle of good, and implies.
Let there not be any disagreement between the good of the in-
ternal man, and the good of the external man : and, " Let
there not be any contention between my herdmen and thy herd-
men," has respect to the principle of truth, and implies, Let
there not be any disagreement between the truth of the internal
man and the truth of the external.
1578. " Because we are men-brethren." — That these words
signify that they were united between themselves, appears from
the signification of man-brother, as denoting union, and indeed
the union of truth and goodness.
1579. Verse 9. Is not the whole land before thee ? Separate,
I pray thee, from me ; if to the left, then I will go to the right ;
if to the right, then I will go to the left. " Is not the whole land
before thee ?" signifies all good : " separate, I pray thee, from
me," signifies that good cannot appear, unless what is discord-
ant be annihilated : " if to the left, then I will go to the right ;
and if to the right then I will go to the left," signifies sepa-
ration.
1580. " Is not the whole land before thee." — That by these
words is signified all good, appears from the signification of
land, in a good sense, and here of the land of Canaan, as de-
noting the celestial principle, consequently what is good : con-
cerning which see above, n. 506, 620, 636, 662. The internal
man here addresses the external, or those things appertaining
to the external which disagree ; as is usual with man when he
perceives any evil adhering to him, from which he is desirous to
be separated, which is the case in temptations and spiritual
combats. For it is well known to those who have been in
temptations and combats, that they perceive in themselves what
things disagree, from \»hich they cannot be separated so long as
the combat continues ; but still they desire separation, and
90 GENESIS. [Chap. xiii.
sometimes to such a degree as to be angry -with evil, and to
wisli to expel it. This is what is here signified.
1581. "Separate, I pray thee, from me." — That by these
words is signified, that good cannot appear, unless what is dis-
cordant be annihilated, appears from what has been just now
said, viz., that the internal man is desirous that what is dis-
cordant in the external man should separate itself, since, before
it is separated, the good which flows in continually from thei
internal man, that is, through the internal man from the Lord,
cannot appear. But as to what concerns this separation, it is to
be observed, that what really takes place is not separation, but
quiescence. In the case of any man, except of the Lord, the
evil which is in the external man is incapable of being sepa-
rated ; for whatever a man has once acquired, remains with
him : nevertheless, it seems to be separated when it is rendered
quiescent ; for thus it appears as if it were annihilated. Nor is
it thus quiescent, so as to appear annihilated, except from the
Lord. When it is thus quiescent, then first good things enter
by influx from the Lord, and aff'ect the external man. Such is
the state of the angels. They know no other than that evil is
separated from them ; whereas, what they enjoy is only a deten-
tion from evil, and thus its quiescence, so that it appears anni-
hilated. Thus its separation is an appearance ; which the angels
also know when thev reflect upon the subject.
1582. " If to the' left, I will go to the right ; if to the right,
I will go to the left." — That these words signify separation,
appears from the signification of the right and the left. The
right and the left do not denote any certain quarter, or certain
place, but only imply what is relatively so situated ; as may ap
pear from this circumstance, that both the east and the west,
both the north and the south, may be either on the right or on
the left, according to the direction in which a person stands.
The case is similar in regard to places : thus the land of Canaan
could not be said to be on the right or on the left, except
respectively. Wheresoever the Lord is, there is the centre, and
thence are determined the right and the left. Thus, whether
xVbram, by whom the Lord is represented, went in this direction
or that, the representation still adhered to him, and also what is
in this verse called land, so that it was the same thing whether
he was in the land of Canaan, or in any other place ; compara-
tively as the place where the person of the highest dignity sits
at table is the highest place, and hence are determined the
places right and left. To speak of going to the right or to the
left, was therefore a form of expressing option, by which was
signified separation.
1588. Verse 10. And Lot lifted up his eyc^, and beheld all
the plain of Jordan, that it was all well waterea, before Jehovah
II
1581— 1585.J GENESIS. 91
destroyed Sodom and Gomorrah, as the garden of Jehovah, as
the land of Egypt in coming to Zoar. " And Lot lifted up his
eyes," signifies that the external man was illuminated from the
internal : " and beheld all the plain of Jordan," signifies those
principles of goodness and truth which were with the external
man : " that it was all well watered," signifies that there they
might increase : " before Jehovah destroyed Sodom and Gomor-
rah," signifies the external man destroyed by lusts of evil, and
by persuasions of falsity : "as the garden of Jehovah," signifies
the things appertaining to the rational principle : " as the land
of Egypt in coming to Zoar," signifies the things of science
originating in the affections of goodness. By the whole verse
is signified, that the external man appeared to the Lord, such
as it is in its beauty, when joined with the internal.
1584. " And Lot lifted up his eyes." — That by these words
is signified the illumination of the external man from the in
ternal, appears from the signification of lifting up the eyes, as
denoting to see, and, in the internal sense, to perceive. In the
present case it denotes to be illuminated ; because it is predi-
cated of Lot, or the external man ; who, when he perceives the
nature and quality of the external man in its conjunction with
the internal, or what it is in its beauty, is illuminated from the
internal, and is then in the divine vision here treated of. It
cannot be doubted that the Lord, when a child, was frequently
as to the external man, in such divine vision, because he alone
was to join together the external man with the internal. His
external man was his Human Essence, but his internal man the
Divine Essence.
1585. "And he beheld all the plain of Jordan."— That these
words signify those principles of goodness and truth which were
with the external man, appears from the signification of a plain,
and from the signification of Jordan. The plain about Jordan,
in the internal sense, signifies the external man as to his prin-
ciples of goodness and truth. The reason why the plain of
Jordan has this signification, is because Jordan was the boun-
dary of the land of Canaan. The land of Canaan, as has been
said and shewn above, signifies the kingdom and church of the
Lord, and, indeed, the celestial and spiritual things belonging
to it ; wherefore, also, it is called the Holy Land, and the
heavenly Canaan ; and as it signifies the kingdom and church
of the Lord, it signifies, in the supreme sense, the Lord him
self, who is the all in all of his kingdom and of his church
Hence all things which existed in the land of Canaan were
representative. Those which were in the midst of the land, or
which were inmost, represented the Lord's internal man ; a?
Mount Zion and Jerusalem, Mount Zion representing thing?
celestial, and Jerusalem things spiritual. Those which were at
a distance thence, represented things more remote from internal ;
92 GENESIS. [Chap. xiii.
and those at tie extremities, or which formed the boundaries,
represented the external man. The boundaries of Canaan were
several ; in general, the two rivers Euphrates and Jordan, and
also the sea ; whence Euphrates and Jordan represented things
external. Here, therefore, the plain of Jordan signified, as it
represents, all things appertaining to the external man. The
case is the same, when the land of Canaan is predicated of the
Lord's kingdom in the heavens, or of his church on earth, or
of an individual member of his kingdom or church, or, abstract-
edly of the celestial things of love. &c. Hence it is, that
almost all the cities, yea, all the mountains, hills, valleys, rivers,
and other things, in the land of Canaan, were representative.
That the river Euphrates, as being a boundary, represented
things sensual and scientific, which belong to the external man,
was shewn above, n. 120. That Jordan, also, and the plain of
Jordan, have the same signification, may appear from the fol
lowing passages of the Word : " My God, ray soul is cast down
with me : therefore will I remember thee from the land of Jordan,
and of the Hermonites, from the hill Mizar," (Psalm xlii. 6 ;)
where the land of Jordan denotes what is lowly, consequently,
what is distant from what is celestial, as the external things of
man are from his internal. The passing of the children of Israel
over Jordan, when they entered into the land of Canaan, and
the dividing of the river at that time, represented also the pas-
sage to the internal man through the external ; and, likewise,
man's entrance into the kingdom of the Lord : with many other
things besides : (Joshua iii. 14 to the end ; iv. 1 to the end.)
And as the external man is continually assaulting the internal,
and aspiring to dominion, therefore the pride or swelling of
Jordan became a prophetical form of speaking ; as in Jeremiah :
' If thou hast run with the footmen, and they have wearied
thee, then how wilt thou contend with horses? and if in the
land of peace, wherein thou trustedst, then how wilt thou do
in the swelling of Jordan .'"' (xii. 5 ;) where the swelling of
Jordan denotes the things appertaining to the external man,
which rise up, and are desirous to have dominion over the in-
ternal ; as is the case with reasonings, which are here called
horses, and the confidence thence derived. Again, in the same
prophet : " Edom shall be a desolation. Behold, he shall come
up as a lion from the swelling of Jordan to the habitation of the
strong," (xlix. 17, 19 :) where the swelling of Jordan denotes
the swelling of the external man against the principles of good-
ness and truth belonging to the internal. So in Zechariah :
" Howl, fir-tree, for the cedar is fall-en ; because the mighty are
spoiled : howl, ye oaks of Bashan ; for the defenced forest is
come down. A voice of the howling of the shepherds ; for their
glory is spoiled : a voice of the roaring of young lions ; for the
pride of Jordan is spoiled," (xi. 2, 3.) That Jordan was the
1586— 1588.J GENESIS. 98
boiHidary of the land of Canaan, appears from Num. xxxiv. 12 ;
and that it was the boundary of the land of Judah towards the
east, appears from Joshua sv. 5.
1586. " That it was all well watered." — That these words sig-
nify, that there they may increase, viz., the principles of good-
ness and truth, may appear from the signification of watered,
concerning which see above, n. 108.
1587. "Before Jehovah destroyed Sodom and Gomorrah." —
That these words signify, the external man destroyed by lusts
of evil and by persuasions of falsity, may appear from the sig-
nification of Sodom, as denoting the lusts of evil ; and from
the signification of Gomorrah, as denoting the persuasions of
falsity. For these two are w4iat destroy the external man, and
separate it from the internal ; and these were what destroyed
the most ancient church before tire flood. Lusts of evil apper-
tain to the will, and persuasions of falsity appertain to the
understanding ; and when these two have rule, the external
man is wholly destroyed ; in which state, also, it is separated
from the internal ; not that the soul or spirit is separated
from the body, but that goodness and truth are separated
from the soul or spirit, so as not to enter by influx, except re-
motely ; concerning which influx, by the divine mercy of the
Lord, more will be said elsewhere. As, in the human race,
the external man was thus destroyed, and the bond between
it and the internal broken, that is, between it and goodness
and truth, therefore the Lord came into the world in order to
conjoin and unite the external man with the internal, that is,
the human essence with the divine. The nature and quality of
the external man, when conjoined with the internal, is hero
described, viz., that before Jehovah destroyed Sodom and Go-
morrah, it was as the garden of Jehovah, as the land of Egypt
in coming to Zoar.
1588. " As the garden of Jehovah." — That these words sig-
nify the things appertaining to the rational principle, appears
from the signification of the garden of Jehovah, as denoting
intelligence, concerning which, see n. 100 ; consequently, as
denoting the rational principle, which is the medium between
the internal and external man. The rational principle is tiie
intelligence of the external man. It is called the garden of
Jehovah when the rational is celestial, that is, from a celestial
origin, as it was with the most ancient church ; concerning which
it is thus written in Isaiah : " Jehovah shall comfort Zion, he
will comfort all her waste places, and he will make her wilder-
ness like Eden, and her desert like the garden of Jehovah:
joy and gladness shall be found therein, thanksgiving and the
voice of melody," (li. 8.) But it is called the garden of God
when the rational principle is spiritual, that is, from a spi-
ritual oritfin, as with the ancient church ; concerning which it
94 GENESIS. [Chap. xiii.
is written in Ezekiel : " Full of wisdom, and perfect in beauty :
thou hast been in Eden, the garden of God, ' (xxviii. 12, 13.)
The rational principle of man is compared to a garden by reason
of the representatives of it that are rendered visible in heaven ;
for when the celestial-spiritual principle of the Lord flows into
the rational principle of man, it exhibits an appearance as of a
garden ; nay, visible paradises are also hence presented to the
view, which in magnificence and beauty exceed every idea of
human imagination. Such is the efl'ect of the influx of celestial-
spiritual light from the Lord, concerning which see above, n.
1042, 1043. Yet the visible paradisiacal scenes and beauties
are not what affect the angels, but the celestial-spiritual things
which live therein.
1589. "As the land of Egypt in coming to Zoar," — That
these words signify the things of science originating in the
affections of goodness, may appear from the signification of
Egypt, (concerning which, see n. 1164, 1165,) in a good sense,
(n. 1462,) as denoting science ; and from the signification of
Zoar, as denoting the affection of goodness. Zoar was a city
not far from Sodom, whither also Lot fled when he was rescued
by the angels from the burning of Sodom, concerning which,
see Gen. xix. 20, 22, 30. Zoar is also mentioned Gen. xiv, 2,
8 ; Deut. xxxiv. 3 ; Isaiah xv. 5 ; Jer. xlviii. 34 ; where it like-
wise signifies affection : and as it signifies the afiection of good-
ness, so also, in an opposite sense, as is usual, it signifies the
affection of evil. There are three parts or principles which con-
stitute the external man, viz., the rational, the scientific, and
the external sensual. The rational is interior, the scientific is
exterior, the sensual is outermost. The rational is that by which
the internal man is conjoined with the external ; and according
to the nature and quality of the rational, such is the conjunction.
By the external sensual are here meant the sight and hearing.
But the rational principle, in itself, is nothing, unless affection
flows into it, and makes it active, and gives it life. Hence it
follows, that, according to the nature and quality of the affection,
such is the rational principle. When the afl'ection of goodness
flows into it, then the afl'ection of goodness becomes, in the
rational principle, the affection of truth ; but the reverse comes
to pass when the affection of evil flows into it. As, also, the
scientific principle applies itself to the rational, and is instru-
mental to it, it follows, that affection flows into this likewise,
and gives it its order and arrangement. For nothing lives in
the external man but affection : the reason of which is, because
the affection of goodness descends from the celestial principle,
that is, from celestial love, which vivifies all into which it flows,
yea, even the aflections of evil, or lusts. For the good principle
of love from the Lord continually flows in, and descends through
the internal man into the external : but if man be principled iii
1589— 1593.J GENESIS. 95
the affection of evii, or in lust, he perverts tlii? ffood : still,
however, his life flows thence as from its origin. This may be
seen comparatively exempli lied in the objects which receive the
sun's rays. There are some which receive them most beautifully,
and change them into most beautiful colors : as the diamond,
the ruby, the jacinth, the sapphire, and other precious stones ;
Avhilst there are others which do not so receive them, but change
them into the ugliest colors. The same may also be seen exem
plified in the different tempers and dispositions of men ; there
being some who receive what is good in another with all affection,
whilst there are others who change such good into evil. Hence
it may appear what science is originating in the affection of
goodness : which is signified by the land of Egypt in coming to
Zoar, when the rational principle is as the garden of Jehovah.
1590. That by the whole verse is signified, that the external
man appeared to the Lord such as it is in its beauty when
Joined with the internal, may appear from the internal sense, in
which the Lord, as to the internal man, is represented by
Abram, and, as to the external, by Lot. What is the beauty
of the external man when conjoined with the internal, cannot
be described, because such conjunction does not exist with any
man, but with the Lord alone : so far as it is effected with man
and angel, it is from the Lord. It may indeed, in some small
degree, appear from the image of the Lord, as to his external
man, in the heavens : see n. 553 and 1530. The three heavens
xire images of the Lord's external man, whose beauty cannot at
all be described by any thing capable of suggesting to the appre-
hension of any one an idea of its nature and quality. As with
the Lord all is infinite, so in heaven all is indefinite : and the
indefinite of heaven is an image of the infinite of the Lord.
1591. Verse 11. And Lot chose for himself all the plain of
Jordan; and Lot journeyed from the east, and they were sepa-
rated, a man from his brother. " And Lot chose for himself all
the plain of Jordan," signifies, the external man, as being of
such quality : " and Lot journeyed from the east," signifies,
those things appertaining to the external man which recede
from celestial love : " and they were separated, a man from his
brother," signifies, that those things are the cause of separation.
1592. " And Lot chose to himself all the plain of Jordan." —
That these words signify the external man as being of such a
•quality, appears from the signification of the plain of Jordan,
as denoting the external man, concerning which see the pre
ceding verse. The beauty of the external man, when conjoined
with the internal, is described in the preceding verse ; but its
deformity, when disjoined, is described in this verse and in the
two following.
1593. "And Lot journeyed from the e.ast." — That these
words signify those things appertaining to the external man
96 GENESIS. [Chap. xiii.
which recede from celestial love, appears from the signification
of the east, as denoting the Lord, consequently, all that is
celestial, concerning which see above, n. lOl. As by the east
is signified the Lord, it hence follows, that the east here is the
Lord's internal man, which was divine. Thus, by Lot's jour-
neying from the east, is here signified, that the external man
receded from the internal.
1594. " An^ they were separated, a man from his brother." —
That these words signify that those things are the cause of sepa-
ration, follows as a consequence of what has been said. What
is meant by a man-brother was shewn above, at verse 8, viz.,
that it is union ; wherefore to be separated, a man from his
brother, is disunion. What disunites the external man from
the internal, is unknown to man ; the cause of which ignorance
is manifold. It is owing, partly, to his not knowing, or, if he
be told it, to his not believing, that there is any internal man .
and, partly, to his not knowing, or, if he be told it, to his not
believing, that self-love and the lusts belonging to it are the
things which disunite ; as also the love of the world and its
lusts ; but these not so much as self-love. The reason why man
does not know, and, if he be told it, does not believe, that
there is an internal man, is, because he lives in his corporeal
and sensual principles, which cannot possibly see what is of an
interior nature. Interior things are capable of seeing what is
exterior, but exterior things are not capable of seeing what is
interior ; as, in the case of vision, the internal sight can see
what the external sight does ; but the external sight cannot at
all see what the internal sight does : or, what is a similar case,
the intellectual and rational principle can perceive the nature
and quality of the scientific ; but the scientific principle cannot
perceive the nature and quality of the intellectual and rational.
A further reason why man does not know, and, if he be told
it, does not believe, that there is an internal man, is, because
he does not believe that there is a spirit which is separated from
the body at death, and scarcely that there is an internal life
which is called the soul : for when the sensual and corporeal
man thinks of separating the spirit from the body, it occurs to
him as a thing impossible, by reason of his making all life to
reside in the body ; in which idea he confirms himself by this,
amongst other considerations, that brutes also live in the body,
and yet do not live after death. This ignorance and incredulity
of the sensual and corporeal man, are a consequence of his
living merely in his sensual and corporeal principles ; which life,
considered in itself, is little else than the life of brute animals,
only with this difference, that man has a capacity of thinking,
and of reasoning, notwithstanding his want of reflection on
this distinguishing faculty. This cause, however, is not that
which chiefly operates in disuniting the external man from the
I
1594.J GENESIS. 97
internal ; for the {greatest part of maiil<iiid are Influenced by
this incredulity, and the most learned more than the simple •
but what is principally effective of sucli disunion is self-lov«»
as, also, the love of the world, though not so mucii as the
other. The reason why man is ignorant of this, is, because he
lives unprincipled in charity ; and, when this is the case, it
cannot appear to him that the life of self-love and of its lusts
is so contrary to celestial love. There is also in self-love, and
in its lusts, a kind of inflammatory principle, with a deligiit
thence derived, which so affects the life, that it almost appears
to the person under its influence as if eternal happiness itself
consisted in it ; accordingly, many make eternal happiness to
consist in becoming great after the life of the body, and ia
being served by others, even by angels ; when yet they them-
selves are unwilling to serve any, except with a secret view to
themselves that they may be served. When they say that at
that time they shall be willing to serve the Lord alone, they say
what is false : for they who cherish self-love would have even
the Lord himself serve them ; and in proportion as this is not
done, they recede from their professions. Thus the desire of
their hearts is, that they themselves may be lords, and govern
the universe. It is easy to conceive what kind of government
this would be, where such a desire has a general, nay, a uni-
versal influence. Would it not bean infernal government, where
every one loves himself above all others ? Yet this is inseparably
included in self-love. Hence may appear what is the nature and
quality of self-love ; as also from this consideration, that it con-
ceals in its bosom hatred against all who do not subject them-
selves to it as slaves : and as it carries hatred in its bosom, so,
consequently, does it include all sorts of revenge, cruelty, deceit,
and other abominable dispositions. But mutual love, which
alone is celestial, consists in tliis ; that whosoever is influenced
by it, not only says, but also acknowledges and believes, that
he is most unworthy, that he is somewhat vile and filthy, and
that the Lord, out of an infinite mercy, is continually drawing
and keeping him out of hell, into which he is continually at-
tempting, nay desiring, to plunge himself. The ground of such
his acknowledgment and belief is, because it is the truth ; not
that the Lord, or any angel, desires such acknowledgment and
belief from any one, with a view to receive homage by his abase-
ment, but to prevent his being puffed up with pride, when in
reality he has so little to be proud of: for this would be as if
dung should call itself pure gold, or as if a fly on a dunghill
should call itself a bird of Paradise. Li proportion, therefore,.
as man acknowledges and believes his nature and (luiility to be
such as it really is. he recedes from self-love and its lusts, and
regards self with abhorrence ; and so fir as this is the case with
him, he receives from the Lord heavenly love, that is mutual
VOL. Tl. G
^8 GENESIS. [Chap. xiii.
love, which consists in a desire to serve all others. These are
they who are understood by the least, who become greatest in
the kingdom of God, (Matt. xx. 26, 27, 28; Luke ix. 46, 47,
4-^.) Hence it may appear, that what principally disjoins the
-external man from the internal, is self-love ; and that mutual
Jove is what principally tends to unite them ; which latter cannot
■exist before setf-love recedes : for they are altogether contrary
to each other. The internal man is nothing else but mutual
love. The spirit of man, or the soul, is the interior man, which
lives after death, and is an organized substance, being adjoined
to the body during man's abode in the world. This interior
man, or man's soul, or spirit, is not the internal man, but tlie
internal man is in it, when mutual love is there. The tilings
-appertaining to the internal man are of the Lord, so that it
may be said that the internal man is the Lord ; but as the Lord
ogives to angels and to men, whilst they live in mutual love, a
-celestial proprium, so that it appears to them as if they did good
of or from themselves, hence the internal man is predicated of
;man as if it were his. But whosoever is principled in mutual
love, acknowledges and believes that all goodness and truth are
not his, but the Lord's, and that the ability to love another as
himself, and especially, as the angels, to love another more
tiian himself, is the gift of the Lord ; from which gift and its
happiness he recedes, in proportion as he recedes from the
acknowledgment that it is the Lord's.
1695. Verse 12. Abram dwelt in the land of Canaan, and
Lot dwelt in the cities of the plain ; and spread his tent even to
Sodom. " Abram dwelt in the land of Canaan," signifies, the
internal man as principled in the celestial things of love : " and
Lot dwelt in the cities of the plain," signifies, the external
man as ' principled in things of science : " and spread his tent
even to Sodom," signifies, extension to evil lusts.
1596. " And Abram dwelt in the land of Canaan," — That
by these words is signified the internal man as principled in
the celestial things of love, appears from the signification of
the land of Canaan, as denoting the celestial things of love ;
concerning which much has been said above.
1597. "And Lot dwelt in the cities of the plain." — That
by these words is signified the external man as principled in
things of science, appears from the represectation of Lot, as
denoting the external man ; and from the signification of a city,
or cities, as denoting doctrinals ; which in themselves are nothing
else but things of science, when they are mentioned in relation
to the external man separated from the internal. That cities
signify doctrinals both true and false, was shewn above, n. 4U2.
1598. *• And spread his tent even to Sodom." — That these
words signify extension to evil lusts, appears from the significa-
tion of Sodom, as deiioting lust, concerning which see above,
i
1595—1601.] GENESIS. 99
verse 10. What is said here, corresponds with what was said
in the preceding verse, that the plain of Jordan was all well
watered, as the garden of Jehovah, as the land of Egypt in
■coming to Zoar : speaking of the external man when united
with the internal ; and by the land of Egypt in coming to Zoar,
were signified the things of science originating in the affections
of good. But, in the present verse, by Lot's dwelling in the
cities of the plain, and spreading his tent even to Sodom, is
signified the external man when not united with the internal ;
and by these words are signified the things of science originating
in the affections of evil, or in lusts. For, in the preceding verse,
the beauty of the external man was described when united with
the internal ; but, in this verse, is described its deformity when
not united ; and still more in the following verse, where it is
said, " And the men of Sodom were wicked, and sinners against
Jehovah exceedingly." The deformity of tlie external man when
separated from the internal, may appear to every one from what
has been said concerning self-love and its lusts, which are what
are principally effective of disunion. In proportion to the beauty
of the external man when united with the internal, is its defor-
mity when disunited. For the external man, considered in itself,
is nothing else but as a servant to the internal, and as a kind
of instrumental medium, designed for the fixing of ends in uses,
and of uses in effects, that thus all things be perfected ; but the
reverse happens when the external man separates itself from the
internal, and wishes to serve itself alone ; especially if it desires
to have rule over the internal ; which is owing principally to
self-love and its lusts, as has been already shewn.
1599. Verse 13. Jind the men of Sodom were ivicked, and
sinners against Jehovah exceedingly. " The men of Sodom were
wicked, and sinners against Jehovah exceedingly," signifies the
ovil lusts to which the things of science extend themselves.
1600. That this is the signification of these words may appear
from the signification of Sodom, spoken of above, as denoting
lusts ; and from the signification of men, as denoting things
intellectual and rational, in the present case, things scientific,
because they are mentioned in relation to the external man
when separated from the internal : that men signify things intel-
lectual or rational, was shewn above, n. 265, 749, 1007. Things
of science are then said to extend to evil lusts, when they are
learned by any one with no other view than that he may become
great, and not that they may be serviceable in making him good.
All things of science are designed for this end ; that man may
become rational and thereby wise, and that thus he may serve
the internal man.
1601. Verse 14. And Jehovah said unto Ahram, after Lot
was separatea from him, Lift up, I pray thee, thine eyes, and
look, from, the place where thou art, towards the north, arvd
100 GENESIS. [Chap. xiii.
towards the south, and towards the east, and towards the west.
" And Jehovah said unto Abrani," signifies, that Jehovah thu*
spake to the Lord : " after Lot was separated from him," sig-
nifies, when the lusts of the external man were removed so a*
not to be hindrances ; "Lift up. I pray thee, thine eyes, and
look, from the place where thou art," signifies, the state in
which the Lord then was, from which he might perceive things-
to come : " towards the north, and towards the south, and
towards the east, and towards the west," signifies all, as many
as are in the universe.
1602. " And Jehovah said unto Abram." — That by these
words is signified that Jehovah thus spake to the Lord, may
appear from the internal sense of the Word, in which by Abram
is meant the Lord ; and also from the state itself in which he
then was, and which is here also described, in which the exter-
nal things, which were hindrances, were removed ; as is sig-
nified by these words, " After Lot was separated from him."
The Lord as to his internal man was Divine, because he was
born of Jehovah ; wherefore, when nothing hindered on the
part of the external man, it follows that he saw all things ta
come. The reason why this then appeared as if Jehovah spake,
is, because it was presented before his external man. As to his
internal man the Lord was one with Jehovah, as he himself
teaches in John, in these words : " Philip said. Shew us the
Father. Jesus said unto him. Have I been so long time with
you, and yet hast thou not known me, Philip ? He that hath
seen me, hath seen the Father ; how sayest thou, then. Shew
us the Father. Believest thou not that J. am in the Father,
and the Father in me ? — Believe me, that I am in the Father,
and the Father in me," (xiv. 8 — 11.)
1603. " After Lot was separated from him." — That by these
words is signified, when the lusts of the external man were
removed, so as not to be hindrances, appears from the repre-
sentation of Lot, as denoting the external man : and also from
what precedes, where it is said that he was separated, that is,
the things which were hindrances were removed ; in conse-
quence of which the internal man, or Jehovah, formed a one
with the external, or with the Lord's human essence. The
external things that are discordant, which were spoken of above
are the cnly things that hinder the internal man when it act?
upon the external, from making it one with itself. The externa,
man is nothing else but an instrumental or organical something,
having no life in itself, but receiving life from the internal man,
by which it appears as if the external man had life from itself.
With the Lord, however, after he had expelled hereditary evil,
and thus had purified the organical substances or vessels of the
human essence, these also received life ; so that the Lord, as he
was life with respect to the internal man, became life also with
1602— 1607.J GENESIS. 101
respect to the external man. Tlii^: is wlmt is signified by glori
lication, as mentioned in John : " Jesus said, Now is the Son of
Man glorified, and God is glorified in him. If God be gjorified
in him, God shall also glorify him in himself, and shall straight*
way glorify him," (xiii. 31, 82.) And again ; " Father, the hour
is come ; glorify thy Son, that thy Son also may glorify thee. — •
And now, 0 Father, glorify thou me with thine own self, with
the glory which I had with thee before the world was," (xvii.
I, 5.) And again: Jesus said, "Father, glorify thy name.
Then came there a voice from heaven, saying, I both have glo-
lified it, and will glorify it again," (xii. 28.)
1604. "Lift up, I pray thee, thine eyes, and look, from the
place where thou art." — That these words signify the state in
which the Lord then was, appears from the signification of
lifting up the eyes and looking, as denoting to be illuminated
and to perceive : concerning which see above, at verse 10, and
from the signification of place, in the internal sense, as denoting
state. That place is nothing else but state, was shewn, n. 1274,
1376, 1377, 1378, 1379.
1605. " Towards the north, and towards the south, and to-
wards the east, and towards the west." — That these words sig-
nify all, as many as are in the universe, may appear from their
signification. The north, the south, the east, and the west, in
the Word, have each a distinct meaning. The north signifies
those who are out of the church, viz., who are in darkness as to
the truths of faith : it also signifies darkness in man : but the
south signifies those who are within the church, viz., those who
are in the light as to knowledges : in like manner, also, it signi-
fies the light itself. The east signifies those who formerly
<?xisted ; and also celestial love, as has been shewn above : but
the west signifies those who are to come hereafter ; and in like
manner those who are not principled in love. Their particular
signification appears from the series of the things treated of in
the internal sense. But when they are all named, as in the
present case, the north, the south, the east, and the west, they
signify all throughout the world, both who exist at present, or
who have existed, or who shall exist ; they signify also the states
of mankind as to love and faith.
1606. Verse 15. For all the land which thou seest, I will
give it to thee, and to thy seed for ever. "For all the land
which thou seest, I will give it to thee," signifies, the heavenly
kingdom, and that it should be the Lord's : " and to thy seed
for ever," signifies, those who should have faith in him.
1607. " For all the land which thou seest, 1 will give it to
thee." — That by these words is signified the heavenly kingdom,
«.nd that it should be the Lord's, appears from the signification
of land, and here of the land of Canaan, (because it is said, the
Und which thou seest) as denoting the heavenly kingdom. For
102 GENESIS. [Chap, xiii
by tlie land of Canaan was represented the Lord's kingdom in-
the heavens, or heaven, and the Lord's kingdom on earth, or
the ehuirch ; which signification of land or earth has been re-
peatedly shewn above. That the kingdom in the heavens and
on the earth was given to the Lord, appears throughout the
Word ; as in Isaiah : " Unto us a child is born, unto us a son is
given ; and the government shall be upon his shoulder ; and his
name shall be called Wonderful, Counsellor, the mighty God,
the Father of eternity, the Prince of peace," (ix. 5.) And in
Daniel : " I saw in the night-visions, and, behold, one like the
Son of Man came with the clouds of heaven, and came to the
ancient of days, and they brought him near before him. And
to him was given dominion, and glory, and a kingdom, that all
people, nations, and languages should serve him : his dominion
is an everlasting dominion, which shall not pass away, and his
kingdom that which shall not be destroyed," (vii. 13, 14,) The-
Lord himself saith, to the same purport, in Matthew : " All
things are delivered unto me of my Father," (xi. 27 ; and in
Luke X. 22 ;) and again, in Matthew : " All power is given to
me in heaven and in earth," (xxviii. 18 ;) and in John : " Thou
hast given him power over all flesh, that he should give eternal
life to as many as thou hast given him," (xvii. 2, 3 ;) which is
also signified by sitting on the right hand ; as in Luke : " Here-
after shall the Son of Man sit on the right hand of the power
of God," (xxii, 69.) In respect to all power being given to the
Son of Man, both in the heavens and on earth, it is to be ob-
served, that the Lord had power over all things in the heavens
and on earth before he came into the world : for he was God
from eternity, and Jehovah ; as he himself says plainly in John :
" And now, 0 father, glorify thou me with thine ownself, with
the glory which I had with thee before the world was," (xvii. 5 ;)
and again : " Verily, verily I say unto you. Before Abraham
was, I am," (viii. 58.) For he was Jehovah, and the God of the
most ancient church which was before the flood, and appeared
to the men of that church : he was also Jehovah, and the God
of the ancient church which was after the flood : and he it was
whom all the rites of the Jewish church represented, and whom
the members of that church worshipped. But the reason wliy
he himself says, that all power was given to him in heaven and
on earth, as if it were then first given, is, because by the Sou
of Man is meant his human essence, which, when united witl^
the Divine, was also Jehovah, and had at the same time power ,
which could not be the case before he was glorified, that is,
t>efore his human essence, by union with the Divine, had also
life in itself, and had thus, in like manner, become Divine, and
Jehovah ; as he himself says in John : " As the Father hath life
in himself, so hath he given to the Son to have life in himself,''
(v. 27.) His human essence, or external man, is also what i&
I
1G08, 1609.J GENESIS. loa*.
called in Daniel the Son of Man, in the passage above quoted ;
and which is spoken of in Isaiah, where it is said, as above,
" Unto us a child is born ; unto us a son is given." That the
heavenly kingdom would be given him, and all power in the
heavens and on earth, was now seen by him, and promised to
him ; and is signified by these words, " All the land which thou
seest, I will give it to thee, and to thy seed forever." This
was before his human essence was united to the divine : for the
union was effected when he conquered the devil and hell, that
is, when, by his own power and his own strength, he expelled
all evil, which alone disunites.
1608. " And to thy seed forever." — That these words signify-
those who should have faith in him, appears from the significa-
tion of seed, as denoting faith, and this a faith grounded in
charity ; concerning which see above, n, 255, 256, 1025. Tiiat
the heavenly kingdom would be given to his seed, that is, ta
those who have faith in him, appears plainly from the Lord's
own words in John: "The Father loveth the Son, and hath
given all things into his hand. He that believeth on the Son
hath eternal life ; but he that believeth not the Son shall not
see life," (iii. 35, 36.) And again : " As many as received him,,
to them gave he power to become the Sons of God, even to then»
that believe on his name ; who were born, not of blood, nor of
the will of the flesh, nor of the will of man, but of God," (i. 12,.
13.) Hence it appears what faith is, or what it is to believe oii
hira, viz., that it is to receive him, and to believe on him, not
by the will of the flesh, nor by the will of man : the will of the
flesh is what is contrary to love and charity, for that is what is
signified by flesh ; see n. 999, and the will of man is what is
contrary to faith grounded in love or charity, this being signi-
fied by man. The will of the flesh and the will of man are what
disjoin ; but love and faith grounded in love are what conjoin ;
wherefore they are born of God who are principled in love and
faith thence derived : and as they are born of God, they are
called the sons of God, and are his seed, and receive the
heavenly kingdom ; which is signified in this verse by these
words : " All the land which thou seest, I will give to thee, and
to thy seed forever." That the heavenly kingdom cannot be
given to those who maintain faith without charity, that is, ta
those who say they have faith, and yet Ijear hatred towards their
neighbor, may appear to every considerate person : for there'
can be no life in such faith, when hatred, that is, hell, consti-
tutes the life : for hell consists merely of various kinds of
hatred ; not of those which man has received liereditarily, but
of those which he has actually imbibed by his own life.
1609. Verse 16. Jind I will make thy seed as the dust of
the earth ; so that if any one can number the dust of the earthy
thy seed also shall be numbered. '"And 1 will make thy seed a*
104 GENESIS. [Chap. xiii.
the dust of the earth/' sif^nifies, multiplication to an immense
degree : '" so that if any one can number the dust of the earth,
thy seed also shall be numbered," signifies, asseveration.
" 1610. " And I will make thy seed as the dust of the
earth." — That these words signify multiplication to an immense
degree, appears without explication. It is here said that his
t?ct.d ch^"ld be made as the dust of the earth : in other passages
III the Word it is said, as the sand of the sea ; in others, as the
stars of the heavens : and each expression has its particular sig-
nification. The dust of the earth has respect to those things
that are celestial ; for the earth, or land, as has been shewn
above, signifies the celestial principle of love : the sand of the
sea has respect to those things that are spiritual ; for the soa, as
has been shewn above, signifies the spiritual principle of love :
the stars of heaven signify each principle in a superior degree :
and as these things are innumerable, these became customary
forms of speech, to express fructification and multiplication to
an immense degree. That his seed should be multiplied to an
immense degree, that is, faith grounded in love, or love, in
the supreme sense signifies the Lord, and indeed his Humai»
Essence : for the Lord, as to his Human Essence, is called the
•seed of the woman ; concerning which see n. 256 ; and when
the Lord's Human Essence is signified, by multiplication to an
immense degree is meant the infinity of his celestial and spiri-
tual principle. But when by seed is signified faith grounded in
charity, or charity, in the human race, by multiplication to an
immense degree is meant, that the seed in each, who lives in
charity, should be immensely multiplied. This is the case, in
the other life, with every one who is principled in charity ;
which is then multiplied to such a degree, together with faith,
and their attendant happiness, that it can only be described by
such terms as immense and ineffable. When by seed is signified
the human race, it is to be understood that the multiplication
of the subjects of the Lord's kingdom is also immense ; being
derived, not only from those who are born within the church,
and their infants, but likewise from those who are born without
the church, and their infants. Hence the Lord's kingdom, or
heaven, is immense indeed ; concerning which immensity, by
the divine mercy of the Lord, more will be said elsewhere.
1611. Verse 17. Jlrise, walk through the land, according
to its length, and according to its breadth ; for I will give it unto
thee. " Arise, walk through the land," signifies that he should
thoroughly contemplate the heavenly kingdom : "according to
its length, and according to its breadth," signifies its celestial
and spiritual principle : " for I will give it unto thee," signifies
that it should be his.
1612. " Arise, walk through the land."— That these words
«iignify that he should thoroughly contemplate the hoavenl)
1610— 1613.J GENESIS. 105
kingdom, appears from tlie signification of the land, as denoting
the heavenly kingdom, of wliich much has been said above. To
arise, and wallc through the land, is, in a literal sense, to ex-
plore and see its state and quality : wherefore, in the internal
sense, in which by the land, or the land of Canaan, is signified
the kingdom of God in the heavens, or heaven, it signifies to
contemplate thoroughly, and also to perceive.
1613. " According to its length, and according to its breadth.''
— That these words signify the celestial and spiritual principle,
or, what is the same thing, goodness and truth, may be seen
above, n. 650 ; where it was shewn, that length signifies good-
ness, and breadth truth : the reason is, because the land signifies
the heavenly kingdom, or the church, of which lengtli and
breadth cannot be predicated, but only those things which are
parallel and correspondent, which are things good and true.
The celestial principle, or goodness, as being primary, is com-
pared to length ; but the spiritual principle, or truth, as l)eing
secondary, is compared to breadth. That breadth is truth, ap-
pears manifestly in the prophetical Word ; as in Habakkuk ;
*' Lo, I raise up the Chaldeans, a bitter and hasty nation, who
shall walk through the breadths of the land," (i. 6 ;) where the
Chaldeans denote those who are principled in falsity : to walk
through the breadths of the laud, signifies to destroy truths,
being predicated of the Chaldeans. So in David : "Thou hast
not shut me up into the hand of the enemy ; thou hast caused
my feet to stand in breadth," (Ps. xxxi. 8 ;) where to stand in
breadth signifies to stand in the truth. Again : " I called upon
Jehovah out of straightness : he answereth me in breadth,"
(Ps. cxviii. 5 ; ) to answer in breadth, signifies to answer in
truth. So in Hosea : " Jehovah will feed them as a lamb in
breadth," (iv. 16 ;) to feed in breadth, signifies to teach truth.
So in Isaiah : " He shall go through Judah ; he shall overflow
and go over ; he shall reach even to the neck ; and the stretch-
ings out of his wings shall fill the breadth of thy land," (viii. 8 ; )
where Ashur, of whom the words are spoken, denotes reasoning
which should overflow the land, or the church ; wings denote
reasonings whence come falsities ; the filling of the breadth,
denotes that it was full of falsities, or things contrary to truth.
By reason of this signification of length and breadth, the New
Jerusalem is described as being measured, and lying four-square,
and its length to be equal to its breadth, (Rev. xxi. 16 ; ) from
which any one may see, that length and breadth signify spiritual
things, since the New Jerusalem is nothing else but the Lord's
kingdom in the heavens and on earth. From the signification
of things in the internal sense, customary forms of speech were
framed, and were anciently in common use, expressing things
celestial and spiritual by such things as exist on earth ; as by
lengths and breadths ; and traces of this manner of expressioD
106 GENESIS [CHiP. xiii.
arc retained at this daj^ ; as when height and depth are predi-
cated of wisdom.*
1614. " For I will give it unto thee."— That by these words
is signified that it should be his, appears without explication.
That the land, or heavenly kingdom, belongs to the Lord alone,
appears from what has been abundantly shewn, viz., that there
is no other Lord of heaven : and since he is Lord of heaven,
he is also Lord of the church. The same appears further from
this consideration, that every thing celestial and spiritual, or
all goodness and truth, is from the Lord alone, by virtue of
which the Lord is the all in all in heaven, and this so absolutely,
that whosoever has not an apperception of goodness and truth
as coming from the Lord, is no longer in heaven. This is the
sphere u'Tiich prevails throughout all heaven ; this, also, is the
soul of heaven ; and this is the life which flows into all who are
principled in goodness.
1615. Verse 18. And Jlbram spread his tent, and came,
and dwelt in the oak- groves of Mamre, which is in Hebron, and
built tliere an altar unto Jehovah. '' Abram spread his tent,
and came and dwelt in the oak-groves of Harare, which is in
Hebron," signifies that the Lord came to a perception still more
interior ; this is the sixth state : " and built there an altar unta
Jehovah," signifies worship from that state.
1616. " And Abram spread his tent, and came and dwelt
in the oak-groves of Mamre, which is in Hebron." — That by
these words is signified that the Lord came to a perception still
more interior, appears from the signification of spreading a tent,
as denoting conjunction ; for a tent is the holy principle of wor-
ship, as was shewn above, n. 414, 1452 ; by which the external
man is conjoined with the internal. It appears, also, from the
signification of an oak-grove, as denoting perception, as above ;
see n. 1442, 1443 : where the oak-grove Moreh denotes the first
perception ; but here, the oak-groves Mamre, in the plural
number, denote more abundant perception, that is, more inte-
rior. This perception is called the oak-groves Mamre, which is
in Hebron. Mamre is mentioned also in other places, as in
Gen. xiv. 13 ; xviii. 1 ; xxiii. 17, 18, 19 ; xxxv. 27 ; so also in
Hebron, as in Gen. xxxv. 27 ; xxxvii. 14 ; Joshua x. 36, 39 ;
xiv. 13, 14, 15 ; xv. 13, 54 ; xx. 7 ; xxi. 11, 13 ; Judges i. 10,
20, and in other places ; but what its signification is in each
place, will be shewn, by the divine mercy of the Lord, else-
where. With respect to this signification of the oak -groves of
Mamre, as denoting a still more interior degree of perception,
the case is this. In proportion as the things appertaining to
the external man are conjoined with the celestial things of the
* Thus in speaking jf a person of great scientific or intellectual abilities, it i»
usual to say, that li, is a man of high attainments, or of deep uuderstandinc
penetration, <fec.
1614— 1616.J GENESIS. 107
internal man, perception increases and becomes more interior.
It is conjunction with things celestial which gives perception :
for in things celestial, which appertain to love towards Jehovah,
is the very life of the internal man : or, what is the same thing,
in things celestial which appertain to love, that is, in celestial
love, Jehovah is present : which presence is not perceived in the
external man before conjunction is effected ; for all perception
arises from conjunction. From the internal sense it is here
manifest how the case was with the Lord, viz., that his external
man, or Human Essence, was conjoined to the Divine Essence
by degrees, according to the multiplication and fructification
of knowledges. It is not possible for any one, as man, to be
conjoined to Jehovah, or the Lord, except by knowledges ; for
by knowledges man becomes man. This was the case with the
Lord, since he was born as another man, and was instructed
as another man : nevertheless, into his knowledges, as so many
recipient vessels, things celestial were continually insinuated,
so that his knowledges were continually made the recipient
vessels of things celestial, and these vessels at length them-
selves became celestial also. Thus he was continually ad-
vancing to the celestial things of infancy. For as was said
above, the celestial things appertaining to love are insinuated
from the earliest state of infancy to childhood, and even to
youth, as man is then, and afterwards, furnished with sciences
and knowledges. Where man is such as to be capable of being
regenerated, those sciences and knowledges are replenished with
things celestial appertaining to love and charity, and so are
implanted in th,e celestial things with which he was gifted in his
progress from infancy to childhood and youth ; and thus his
external man is conjoined with the internal. They are first
implanted in the celestial things with which he was gifted in
his youth, then in those with which he was gifted in childhood,
and lastly, in those with which he was gifted in infancy : and
then he becomes an infant, such as those of whom the Lord
says, that of such is the kingdom of God. This implantation
is effected by the Lord alone ; wherefore, nothing celestial exists
with man. nor can exist, which is not from the Lord, and which
is not the Lord's. But the Lord, by his own power, conjoined
his external man with his internal, and filled his knowledges
with things celestial, and implanted them in things celestial, all
according to divine order ; first in the celestial things of child-
hood, then in the celestial things of the age between childhood
and infancy, lastly in the celestial things of his own infancy.
Thus he became, at the same time, as to his Human Essence,
Innocence itself and love itself, from whom is all innocenoe and
all love both in the heavens and the earth. Such innocence is
true infancy, because it is at the same time wisdom ; but tho
innocence of infancy, unless by knowledges it becomes th»
108 GENESIS. [Chap. xiii.
innocence of wisdom, is of no use ; wherefore infants, in the
other life, are initiated into knowledges. As the Lord implanted
knowledges in things celestial, so he had perception ; for, as
just said, all perception arises from conjunction. He had his
first perception when he implanted the scientifics of his child-
hood in celestial things ; which perception is signified by the
oak-grove Moreh. He had a second state of perception, which
is here treated of, and which is of an interior nature, when he
implanted knowledges in celestial things : and this perception is
signified by the oak-groves Mamre, which is in Hebron.
1617. That this is a sixth state, appears from what was said
in a foregoing chapter.
1618. " And he built there an altar unto Jehovah." — That
by these words is signified worship from that state, appears
from the signification of an altar, as being representative of all
worship in general ; concerning which see above, n. 921. By
worship, in the internal sense, is signified all conjunction by
love and charity. Man is continually in worship when he is in
love and charity, external worship being only an effect proceed-
ing from the former. The angels are in such worship ; wherefore
with them there is a perpetual sabbath ; whence also the sabbath,
in the internal sense, signifies the kingdom of the Lord. Man,
however, during his abode in the world, ought not to omit the
practice of external worship ; for by external worship things
internal are excited ; and by external worship things external
are kept in a state of sanctity, so that internal things can enter
by influx. Moreover, man is hereby initiated into knowledges,
and prepared to receive things celestial. He also is gifted with
states of sanctity, though he be ignorant thereof ; which states
are preserved by the Lord for his use in eternal life ; for in the
other life, all man's states of life return.
i;ONTINUATION CONCERNING THE LIGHT IN WHICH THE ANGEIfi
LIVE, AND CONCERNING THEIR PARADISIACAL SCENERY AND
HABITATIONS.
IQld. WHEJY man's interior sight is opened, which is that
of his spirit, then there appear the things of another life, which
cannot possibly be made visible to the bodily sight. Che visions
cf the prophets were given them by this opening of the interior
sight. There are in heaven, as was said above, continual repre-
sentatives of the Lord and of his kingdom ; and there are also
significatives ; so that nothing at all exists visibly before the
angels which is not representative and significative. Hence are
given the representatives and significatives that exist in the Word ;
for the Word was given through heaven from the Lord.
1617—1622.] GENESIS. 109
1620. The things that are exhibited visihli in the world of
spirits^ and in heaven^ are too nu7nerous to ad'tnit a jpai^ticidar
detail : hut a^s toe are here treating on the subject of light^ it may
be expedient to m.ention some things which originate immediately
from the light. Such are the atmospheres^ paradisiacal scenery^
rainhow-like splendors., palaces^ and dwellings / which are there
presented in so bright and lively a manner before the external
sight of spirits a'nd angels., and at the sam.e time are perceived
with such fulness of sense, that they aj/irm these to be real
things., but the things of this world to be respectively not real.
1621. As to what respects the atmospheres in which the
blessed live, which partake of the light, as being derived f rem
it, they are innumerable, and of such beauty and pleasantness as
to surpass all power of description. There are adamantine at-
mx)spheres, which sparkle from every minutest point, as if they
were com,posed of minute sphertdes of diatnond. There are othi r
atmospheres resembling the glittering of all precious stones ;
other's like the glittering of pearls that are transparent from
their centres, and radiated with the most brilliant colors / others
that flame as from gold and, from silver, and also as from ada-
mantine gold and silvery others of flowers of various colors,
which are in forms most minute and indiscernible. Such at-
mospheres flu the heaven of infants with an indeflnite variety.
Nay, there are also atmospheres consisting as it were of spmrting
infants in forms most minute and indiscernible, but still p)er-
ceptible to an inmost idea ^ by which forms it is suggested to in-
fants, that all things around them, are alive, and that they are
in the life of the Lord, which affects them with the inmost hap-
piness. Besides these there are several other sorts of atmo-
spheres : for the varieties are innumerable, and also inexpressible.
1622. As to what respects the paradisiacal scenery, it is stu-
pendous. There are paradisiacal gardens presented to view,
of an immense extent, consisting of all sorts of trees, of a beauty
and pleasantness exceeding every idea of human thought, which
yet appear in so living a manner before their external sight, that
they not only see them in the gross, but also perceive ever'y single
object much more vividly than the bodily sight does, when exer-
cised on similar objects here on earth. In order to remove all
douht conce7'ning this circumstance, I was conducted to, and
introduced amongst, those who live a paradisiacal life. The
situation where they dwell is in front, in an dipper direction^
over against the angle of the right eye. All things there, to every
single object, appear in the most beautiful spring and bloom^
with an astonishing magniflcence and variety / and they are
living by virtue of their being representative : for tJiere is nothing
hut what represents and sigiiifles something celestial and spiritual.
Thus the objects presented to view not only affect the sight with
pleasantness, but the mind with happiness. Certain souls lately
110 GENESIS. [Chap. xiii.
deceased^ ivho^ hi consequence of the principles they hadimbihed
in the worlds doubted the possibility of such things existing in
another life^ where there is neither wood nor stone^ being taken
vp into that paradise^ and discoursing thence with me^ said in
their astonishment^ that what they saw was inexpressible^ and
that they could not represent its inexp>ressibility by any idea^ and
that delights and happiness shone forth from every object^ and
this with successive varieties. The souls that are introduced into
heaven., are generally first conducted to such paradisiacal scenes.
But the angels behold such things with other eyes., not being de-
lighted loith the paradises., hut with the representatives., and thus
with the celestial and spiritual things which give them- birth.
It was from these celestial and spii'itual things that the most
ancient church derived their paradisiacal scenery.
1623. As to what respects the rainbow-like splendors, it is to
he observed., that there is as it xvere a rainbow heaven.^ where the
whole atmosphere appears to consist of very small continued
rainbows. In this heaven are they who appertain to the province
of the interior eye : they dwell to the right in front., a little up-
wards. The whole atmosphere or atira therein consists of such
splendors., and is radiated thus in every m\e.^ as it were., of the
points in which it originates. Around is the form of a very la/i'ge
rainbow., encompassing the whole heaven., most beautiful to behold.,
being composed of similar smaller rainbows., which are images of
the larger. Every single color consists thtis of innumerable rays.,
so that myriads constitute one com,m.on perceptible object., which
is., as it were., a modification of the origins of light arising from
the celestial and spiritual things which produce it., and which at
the same time present to the sight a representative idea of them.
The varieties and variations of the rainbows are indefinite. It
has been give7i me to see some of them : and., in oi'der that some
idea may be formed of the nature of their variety, arid that it
7Yiay appear how innumerable are the rays that constitute one
visible object, it may be expedient to describe just one or two.
1624. There appeared to me the form of a larger rainbow,
that thence I might knoto of what nature and quality they are in
their least forms. The light was most p)erfectly lohite, encom-
passed with a sort of circumference; in the centre of which was
an obscxire, and, as it were, earthy point, around which was
spread a most resplendent brightness, lohich loas variegated and
discriminated by another brightness with yellowish points like
little stars : besides these there were other variegations occasio'aed
by flowers of divers colors, which entered into the first most lucid
appearance, and these colors flowed, not from a white, but from
aflame-colored brightness; and were all representative of things
celestial and spiritual. All visible colerrs, tn the other life, repre-
sent what is pdestial and spiritual; the colors originating in a
fiame-like brightness representing the things appertaining to l<yve
1623—1627.] GENESIS 111
<ind the affection of goodness^ and those originating in a white
brightness tht things appertaining to faith and the affection of
truth. All colors., in the other life., are from these origins ; and
therefore they are of such a refulgent brightness., that no colors
in this world are to he compared with them. There are also
colors which were never seen here on earth.
1625. There appeared also the form, of a rainhow. in *Atf
m.idst of which was a kind of green., grass-like appearance / ana
it was perceived as if there were a sun., out of sights at the side,
illuminating it., and infusing into it so white and clear a light
as no words are able to describe. At the circumference there
were most elegant colored variegatimis hi a bright plane of pearl.
From these., and others which were seen by me., it was apparent
what the forms of the rainbows were in their minutest types ;
and that there are indefinite variations of them., and this accord-
ing to the charity., and faith originating therein., of the person
to whom they are represented., and who is as a rainbow to those
to whom he is presented to view in his gracefulness and glory.
1626. Besides these paradisiacal objects., there are also cities
exhibited to view., with magnificent palaces., contiguous to each
other., splendid in their colors., and of an architecture surpassing
all the powers of art. This is the less surprising., since cities
were seen also by the prophets., when their interior sight was open.,
and this so plainly that nothing in the world could be plainer.
Thus John saw the New Jerusalem., which is described by him
in these words : " He carried me aioay in the Spirit to a great
and high mountain., and showed me that great city., the Holy
Jerusalem • — having a wall great and high., and having twelve
gates. — The building of the wall was jasper / a7id the city was
pure gold like unto clear glass. The foundations of the wall
were adorned with all manner of precious stones. The first
foundation was jasper y the second^ sapphire / the third., chal-
cedony / the fourth., emerald ; the fifth, sardonyx / the sixth,
sardius / the seventh, chrysolite / the eighth, beryl / the ninth,
topaz I the tenth, chrysopyrasus ', the eleventh, jacinth', the
twelfth, amethyst^'' (Rev. xxi. 10, 12, 18, 19, 20 :) not to mention
similar descriptions by the prophets. Innumerable such objects
are seen by angels and angelic spirits in clear day / and, tohat
is wonderful, they are perceived with all fulness of sense. This,
a person who has extinguished spiritual ideas by the terms and
definitions of human philosophy, and by reasonings, can never
believe / when yet it is most true : that it is true, might be evi-
dent to every one from this consideration, that such objects wei'e
so frequently seen by the saints.
1627. Besides cities and palaces, it has also, at times^ been
given me to see the decorations of particular parts ; as tho-'^e of
the steps and gates thereof : and they seemed to move as if they
were alive, and to vary them,selves continually with new heautv
112 GENESIS. [Chap. xiii.
and ^mmetry. I was also informed^ thai the variations may
thus succeed perpetually^ yea^ even to eternity^ with continually
new harmony^ the succession itself forming such harmony ; and
it was further told me that these are among the least of the as-
tonishing things in the other life.
1628. All the angels have their respective habitations^ which
are magnificent. 1 have at times seen them., and been in them.,
and admired them ; and conversed there with the inhabitants.'^
They are so distinct and conspicuous that nothing can be more so.
The houses on earth are scarce any tiling in comparison : indeed.,
the angels say that such things on earth are dead and not real.,
but that their own are alive and true., because they ai'e from the
Lord. The architecture of them is such., as to be the ground and
source of the architectonic art., with an indefmite variety. The
angels have declared to me., that if they could possess all the
palaces throughout the whole earth., they woxdd not exchange their
oion for them. What is of stone., and mortar., and wood., is to
them dead I but what is from the Lord., and from essential life
and light., this., they say., is alive., and the more so, as they enjoy
it with all fulness of sense. For the things that are in heaven are
completely adapted to the senses of spirits and angels / whilst the
things that are in the light of this solar world are utterly invis-
ible to them. Buildings of stone and wood, however, are adapted
to the senses of 9nen in the body. Spiritual things correspond
with those that are spiritual, and corporeal things with those that
are corporeal.
1629. The habitations of good spirits and of angelic spirits
have generally porticoes, or long arched courts, attached to them,
sometimes double, to walk in y the walls of which are constructed
with inuch variety, and are adxyrned also icith flowers and
wreaths of flowers wonderfully coinposed, besides many other or-
naments, which, as observed above, are varied in an orderly suc-
cession. At one time they appear in a clearer light, at another
time in a light less clear, hit always with interim' delight. Their
dwellings are also changed into more beautiful ones, in pi^opor-
tion as the spirits are perfected. At the time of the change there
appears somewhat representing a window on the side, which is
dilated, and a rather obscure expanse is displayed within, and
there is opened something as of heaven with stars, and a kind
of cloud ; which is a mark that their habitations are changing
into such as are more pleasant.
1680. Spirits are very indignant to think that men have no
ideas of the life of spirits and angels, but stippose that they are
in an obscure state, which must needs be a very 'melancholy o^ie,
and in a kind of vacuity and emptiness ; when nevertheless they
are in the highest degree of light, and in the enjoyment of all
good^ things as to all the senses, and indeed to their inmost per-
ception. There were certain souls lately come from the world.
1628—1632.] GENESIS. 113
loho^ hy reason of the jprlnciples they had there imhibed^ liad
hrought tolth them a persuasion, that such objects do not exist in
the other life / wherefore they were introduced to the abodes of
the angels, and there permitted to discourse with them, and tc
see the things appertaining to them. On their return, they said,
that they perceived it toas so, and that the things they had seeit
loere real, but that they had never believed this during their life
in the body, nor cotdd believe it / aoid that these things m ust needs
be reckoned amongst those wonderful stories, which are not be-
lieved, because they are not comp>rehended. Nevertheless, as the
existence of such objects is demonstrated upon the evidence of
sense, but (f the interior sense, this also was said to them, that
they ought not to doubt mei'ely because they do not comprehend ;
for if nothing was to be believed but what is comprehended, there
would prevail no belief at all touching those things that belong
to interior nature, much less touching those things that relate
to eternal life. Hence comes the infatuation so generally prev-
alent at this day concerning the things of the other life.
1631. They loho have been rich dtiring their life in the body,
and have dwelt in magnificent palaces, and have made their
heaven to consist therein, depriving others of their property under
various pretences, without conscience and without charity, when
they come into the other life, they are at first as was observed
ahove, iiitroduced into their oion most essential life which they
had in the world, and also for some time it is alloioed them,
to dwell in palaces, in like manner as in the world: for all, on
their first entrance into the other life, are received as strangers
and new guests, and their interiors and ends of life not being as
yet discovered, they are entertained with kindness by angels fro^n
the Lord, who do them good, and minister to their gratification..
But presently the scene is changed: their palaces by degrees are
dissipated, and become small houses, successively more and more
mean, till at length they are annihilated, / and then they wander
about, like those who beg alms, and ask for reception. But, by
reason of their evil nature, they are expelled from all societies,
and at length they become excrementitious, and emit a sphere of
exnalation like what arises from, stinking teeth.
1632. / have discoursed %mth the angels concerning repre-
sentoMves, observing to them, that in the vegetcMe kingdom on
earth there is nothing but udiat in some "measure represtnts the
kingdom of the Lord. They replied, that every thing in the
vegetable kingdom, which is beautiful and ornarnental, derives
its oriyin through heaven from the L.ord ; and, that ivhen the
celestial and spiritual things of the Lord flow into nature, such
objects of beauty and ornament are actually exhibited, and that
thence proceeds the vegetative soul or life. Hence, also, come
representatives. But this, being unknown in the world, was
called a heavenly arcanum.
lU • GENESIS. [Chap, xiv
1633. / have also heeji fully infor.ned concerning the nature
mid quality of the influx into the lives of animals, which are all
dissipated after death : on which subject, ly the divine mercy
if the Lord, more will he said elsewhere.
GENESIS.
CHAPTER THE FOURTEENTH.
OF THE SPEECH OF SPIRITS AND ANGELS
1 634. WE learn from the Word of the Lord, that man%
persons formerly conversed with angels and spirits, and that they
heard and saw many things which exist in the other life ; hut that
afterwards heaven was as it were shut up, insomuch that at this
day it is scarcely helieved that such beings as spirits and angels
exist, much less that any one can converse with them, from an
idea that it is impossible to converse with those who are invisible.
But whereas, by the divine mercy of the Lord, it has been granted
me now for some years almost continually to hold discourse with
spirits and angels, and to be in their company as one of them-
selves, it is permitted me to relate what it has been given me to
knoio concerning their discourse one amongst another.
1<;35. The discourse or speech of spirits conversing with me,
was heard and perceived as distinctly by me as the discourse or
speech of men ; nay, when L have discoursed vnth them whilst 1
was also in company with men, L also observed, that as I heard
the sound of man's voice in discourse, so L heard also the sound
of the voice of spirits, each alike sonorous / insomuch that the
spirits sometimes wondered that their discourse with me was not
heard by others ; for, in resp>ect to hearing there was no differ-
ence at all between the voices of men and spirits. But as the
influx into the internal organs of hearing is different from tlie
influx of man's voice into the external organs, the discourse of
the spirits was heard by none hit mysHilf whose internal organs,
by the divine mercy of the Lord, were ojjen. LIuman speech or
discourse is conveyed through the ear, by an external way, by
the medium of the air ; whereas the speech or discourse of spir-
its does not enter through the ear, nor by the medium of the ah\
but by an internal way, yet into the same organs of the head or
hrain. Hence the hearing in both cases is alike.
1636. ffow difficult a thing it is to induce mankind to believe
in the existence of spirits and angels, and particularly in its
1633—1637.] GENESIS. 115
being possible for any one to discourse with them was made
apparent to me from the following instance. There were certain
sjjintd^ who., during their life in the hody.^ had had the rep)uta-
tion of superior learning., and who at that time were known to
■me. (for I have conversed with almost all with whom I was ac-
quainted during their Life in the body., with some for several
iveeks., with others for the space of a year., and this altogether
as if tJiey had been alive in the body.) These spirits were once
reduced to a state of thought similar to what they had been in
during their abode in the worlds which is easily effected in the
other life. It was then insinuated to them.^ in the way of ques-
tion., whether they believed it possible for any m,an to converse
with spirits f They said {in a state in which they then were)
that it is a mere phantasy to believe any such thing : and this
they continued to assert for a considerable time. Hence it was
given me to know., how difficult it is to persuade mankind.^ that
any discourse can take place between men and spirits., by reason
<f their not believing in the existence of spirits., and much less
that themselves are to come amongst spirits after death / at which
circumstance these same spirits were also then greatly surpiHsed.
Yet these were men of the more learned class.^ aiidvjho had spoken
tnuch in public concerning the other life., and concerning heaven
■and angels ', so that there was reason to suppose that they were
perfectly well acquainted with stich things in a scientific way.,
having been taught them particularly from the Word., where
frequent Tnention is made of such things.
1637. Amongst the many wonderful things that deserve notice
in respect to the other life., this is one., that the discourse of spir-
its with man is in his mother tongue.^ which they speak as
readily and skilfully as if they had been born in the same coun-
try., and had been taught the sams language from their infancy /
und this., whether they had been Europeans., or Asiatics., or na-
tives of any other part of the globe. The case is the same with
those who lived thousands of years before such a language existed.
Nay., spirits know no other than that the language in which they
discourse with man is their own proper and native tongue. The
■case is the same with the other languages with which the man is
acquainted with whom they converse : but except these., they have
not power to express a syllable of any other language., unless it
is immediately given them by the Lord. Infants., also., who de-
parted this life before they had learned any language., speak hi
like manner. But the reason is, because the language, which is
familiar to spirits, is not a language of words, but a language
of ideas of thought, tvhich is the univer^sal of all languages,'
and when spirits are with man, the ideas of their thought are
conveyed into the words which are stored in the TnarCs memory,
and this so correspondently and aptly, that the spirits know no
other than that the very worlds are their own., and that they or*
116 GENESIS. [CiiAP. xiv.
speaMng in their own language, when yet they are speaMng in
the language of the man. 1 have sometimes discoursed with
spirits concerning these particvlars. All soids are gifted xoith
this faculty that immediately on their entrance into the other
life, they can understand the speech of all that dwell mi the face
of the whole earth, just as if it was their native tongue, because
they perceive whatever the man thinks ; rwt to mention other
faculties which are still more excellent. Hence it is that souls^
after the death of the body, are able to hold discourse and con-
verse with cdl, of whatever country or tongue they be.
1638, The w(yrds which spirits utter, that is, lohich they ex-
cite or call forth out of a man^s memory, and imagine to be their
own, are well chosen and clear, full of meaning, distinctly pro-
nounced, and applicable to the subject spoken of i and, what is
surprising, they know how to choose exp/i^essions much better and
more readily than the man himself ', nay, as was shoion above.,
they are acquainted with the various significations of wm^ds.,
which they apply instantaneously, without any premeditation /
by reason., as just observed, that the ideas of their language flow
only into those expressions vjhich are best adapted to signify
their meaning. The case, in this respect, is like that of a man
who speaks without thinking at all about his wordsy but is intent
only on their sense / ivhen his thought falls readily, and spon-
tcm£Ously, into the proper expressions. It is the sense inwardly
intended that calls forth the vjords. In such inward sense, but
of a still more subtle and excellent nature, consists the speech of
spirits, and by which man, although he is ignorant of it, has
communication with them.
1639. ITie speech of words, as just intimated, is the speech
proper to man • and, indeed, to his corporeal memory : but a
speech consisting of ideas of thought is the speech prroper to
spirits / and, indeed, to the interior memory, which is the mem-
ory of spirits. It is not known to men that they possess this in-
terior memory, because the memory of particular or material
things, which is coiporeal, is accounted every thing, and darkens
that which is interior: when, nevertheless, without interior
memory, which is proper to the spirit, rnan woidd not be able
to^ think at all. From this interior memory I have frequently
discoursed with spirits, thus in their pn^oper tongue, that is, by
ideas of thought. How universal and copious this language is.,
may appear from this consideration, that every single expression
contains an idea of (great extent : for it is well known, that 07ie
idea of a word, may require many words to explain it, much
more the idea of one thing ; and still mm'e the idea of several
things which may be collected into one compound idea, appearing
still as a simple idea. From these considerations may appear
what is the natural speech of sp>irits amongst each other., and by
what speech man is conjoined with spirits.
1638—1641.] GENESIS. 117
1640. It has heen given me to perceive distinctly^ not only
what has been said hy spirits in discourse with we, hut also
ivJiere they were at the t/iine of discoursing ', whether above the
head^ or beneath ', whether on the right side or on the left /
whether at the ear or at any other part / whether in application
to or within the body / whether afar off or near at hand : for
they have discoursed with me from various places or situations^
m which they have been accoi'ding to their situation in the Grand
Man / that is, according to their state. It has also been given
me to perceive when they came^ and when they departed / whithefr^
and how far, they went / and whether they were many or few in
number : with many niore circumstances of a similar kind. I
could perceive, also, from their discourse, what were their par-
ticular natures and qualities. For from the discourse of spirits,
in like maniier as from their spheres, it appears manifestly of
what genius and temper they are, and also of what persuasion
and of what affection. Thus, if they are deceitful, although
whilst they are speaking they use no deceit, yet the genus arid
species of the deceit peculiar to them is perceived from each
particular expression and idea. The case is the same in respect
to all other malignant passions and lusts / so that there is no
need they shoidd undergo much exanhination, for their image ap-
pears in every expression and idea. It is further perceivable
whether the idea of their speech be closed, or be open ; and, also,
what is from themselves, what froTn others, and what from the
Lord. The case, in this respect, is nearly like what is observable
in the countenances of men, from which it may generally be
known, even though they are perfectly silent, whether there is
any thing of hypocrisy or deceit in them, whether their joy and
cheerfulness be natural or affected, whether their friendliness be
sincere and hearty, whether they be modest and unassu7ning, and
even whether they be in their senses or no. Sometimes, also, this
will appear from, the tone of a person'' s voice in discourse : how
much more then must it appear in the other life, where the per-
ception of the inhabitants greatly exceeds this faculty of outward
observation. Yea, before a spirit speaks, it is known by his
thought alone what he intends to say y for the thought is quicker
in its influx than the speech, and therefore precedes it.
1641. Spirits, in the other life, discotcrse together, one
amongst another, just as men do on ea/rth ; and they that are
good with all famtliai'ity of friendship and love j of which I have
frequently been witness : and this they do in their own speech, by
which they express more in a minute than man can do in an hour.
For their speech, aft just observed, is the tiniversal of all lan-
guages, proceeding by ideas, the pritnitives of vocal expression.
They discourse on subjects with such acuteness and perspicuity,
through so many series of well-connected and persuasive rea^sons,
as would astonish any one to hear. Persuasion and affection are
118 GENESIS. [Chai-. xi>r.
adjoined to their reasoning ; and thus it hecomes animated. On
8onie occasions., also., they apply visible represtntations to exhiUt
their meaning to the sight., and thus to the life. As., for example^
if the discourse he about shame., tvhether it can exist without
reverence : this subject cannot he discussed amongst men hut by
much reasoning supported by arguments and examples.^ and., after
all., it will remain a ^natter of doubt ; but with spirits it is dis-
cussed in a moment., by states of the affection of shame ^ and. also
of reverence., varied in order., arid thus by jyerceivitig their agree-
ments and disagreements ; which are at the same time exhibited
to view by rep'esentatives adjoined to the discourse., from which
tliey instantly j^erceive the conclusion., following thus of itself upon
thus reducing the disagreements to consent. The case is similar
in all other iristances. All souls come into the enjoyment of this
faculty immediately after death ; and nothing is then more agree-
able to good spirits than to instruct the novitiate and ignorant^
The spirits theinselves do not know that their discourse is of s&
excellent a nature., nor that they possess so distinguished, a gift.,
unless it is given them by the Lord to 7'ejlect upon it / for suck
discourse is natural to them., and is then inherent. The case in
this respect is with them as with men., who., if their minds h&
intent on the sense of what they are saying., not upon the words
and mode of saying it., sometimes do not know., without rejiection.,.
what kind of speech they are using.
1642. Such then is the speech of spirits : but the speech of
angelic spirits is still more universal and more perfect ^ and the
speech of the angels equally excels that of angelic spirits. For
there are three heavens., as has before been observed / a first^
which is the abode of good spirits / a second., which is the abode
of angelic spirits ; and a third., which is that of angels. Perfec-
tions ascend thus in the same kind of relation as things extemm
hold to things interior., and., to use a comparison., nearly as hear-
ing is to sight., and as sight is to thought : for what would require
the space of an hour to be received iti discourse by hearing., may
be exhibited to the sight in the space of a minute / as in the case
of a prospect., consisting of extensive plains., palaces^ and cities /
and what would take up the space of several hours for the eye to
see., may be comprehended in an instant by the thinking faculty .
Such is the ratio which the speech of spirits hears to that of
angelic spirits., and of angelic spirits to that of angels : for
angelic spirits comprehend more by one idea of speech and
thought., and with greater distinctness, than spirits do by a thou-
sand: and the same is true of angels in respect to angelic spirits.
What then must be the case with the Lord., from whom comes
all the life of affection^ of thought.^ and speech., and who alone
is the Word !
1643. Tfie speech of angelic spirits is incomprehensible ; sxif'
fice it therefore to speak of it briefly^ and only of their represent^
1642—1645.] GENESIS. 119
ative speech. In this the subject itself is exhibited representatively
in a wonderful form., which is abstracted from the objects of
sense, and is varied iti numberless ways by the most pleasing and
beautiful representatives, with a contiiiual influx of affections
flowing from the happy principle of mutual love thi'ough the
superior heaven from the Lord ; by virtue of which influx all
things, generally and individually, are, as it were, alive. Every
'particular subject is thus exhibited, and this by continual series.
But it is impossible to describe a single representative, in any
series, so as to be understood. These are the things which enter
by influx into the ideas of spirits / but to them they appear only
as a common or genei^al affecting principle, which flows in,
without their having a distinct perception of its component parts ;
lohereas the component parts are distinctly perceived by angelio
spirits.
1644. There are very many evil spirits of an interior sort.,
who do not discourse as spirits, but are also in the originating
principles of ideas, and thus more subtle than other spirits. Their
number is great j but they are entirely separated from angelio
spirits, and cannot so much as approach towards them. These
evil and more subtle sjyirits also attach their ideas to objects and
things abstractedly, but to such as arefllthy ; and therein form
to them.selves divers representations of a filthy nature, and in-
volve their ideas in such things. They are as if infatuated.
Their speech was made known to me, and was aXso represented
by pouring out from a vessel its contents, which were unclean
rubbish: and the intellectual principle of their speech was rep-
resented by the hinder p>arts of a horse, whose fore parts did not
appear ', for the intellectual principle is represented in the world
of spirits by horses. But the speech of angelic spirits was rep-
resented by a virgin clad in a whitish vest, neatly fitted to a
kind of stonnacher / the other parts of her dress being handsome,,
and herself graceful in her person.
1645. But the speech of angels is ineffable, far above that of
spirits, because above that of angelic spirits, and in no way-
tntelligible to man, so long as he lives in the body : neither can
spirits in the world of spirits frame to themselves any idea of it,,
for it is above the perceptibility of their thought. The speech of
angels does not consist of things represented by any ideas, such a» -
those of spirits and of angelic spirits, but is the speech of ends
and consequent uses, which are the principals and essentials of
things, [nto these angelic thoughts are insinuated, and are there
varied^ith an indefinite variety ; ondin all things of their speech,
regarded both collectively and individually, there is an interior
delight and happiness originatingin the good of mutual love from
the Lord, together with a beauty and delightfulness arising fronk
the truth of faith as grounded in such mutual love. Ends and
consequent uses are the softest and most yielding recipients, and
12U GENESIS. [Chap. xiv.
deVtqldful subjects of indefinite variations; and this hy incom^e-
hensihle forms celestial and spiritual. In these ends and uses the
angels are hept hy the Lord ; for the Lord's kingdom is nothing
else than the kingdom of ends and uses. ^Slierefare^ also^ tloe
angels who are present with man attend to nothing else hut to
ends and uses, and extract nothing else from, his thoughts : pay-
ing no regard to other matters., which are things ideal and mor
terial^ as heing far heneath their spjhere.
1646. The discourse of angels sometimes appears in the ivorld
of sjnrits, and thus hefore the interior sight., as a vihration of
light or resplendent fia^ne, and this with a vaination according to
the state of their affections in discourse. It is only the com.inon
or general things appertaining to their discourse., as to the states
of affection arising from numherless distinct or particular things.^
which are thus represented.
1647. The speech of the celestial angels is distinct from that
of the spiritual angels., and is still more ineffahleandinen'pressihle.
The things into which their thoughts are insinuated., are the celes-
tial and good things appertaining to ends / and thus they are in
the enjoyment of essential happiness. What., also., is surprising^
their speech is much more full and ahundant / for they are in
the very fountains and origins of the life of thought and speech.
1 648. There is a speech of good spirits., an d of angelic spirits^
composed of the speech of several speaking at the same time^par-
ticularly in circling companies or choirs / cmicerning which., hy
the divine mercy of the Lord., more will he said elsewhere. The
speech of those who discourse in choirs has often heen heard- hy me /
it flows with a sort of rhythmical cadence. Ln speaking., they do
not at all think either of wm^ds or ideas : their meaning flows into
these spontaneously / and no words or ideas flow into the discourse
which multiply the sense., or divert it to any thing else / or to
which there adheres any thing artiflcial., or which seems to thewr
selves elegant as pn^oceeding from self or from self-love ; for this
would immediately create confusion. They do notflx their atten-
tion upon any word : they thtnJc only of the sense : and the words
follow spontaneously up)on the sense. The closes fall up)on expres-
sions implying unity., for the most p>art simple unity, hut when
upon an expression implying compound unity, they glide on., hy
an accent., to the following clause. The reason of these peculiar-
ities is., hecause they think and speak in society., and hence the
form of discourse has a cadence, according to the connection and
unanimity of the society. Such in old time was the form of
canticles ; and such is that of the Psalms of David.
1649. What is surprising, this kind of speech, having the
rhythmical or harmonic cadence of canticles, is natural to spirit<i,
and they speak thus one amongst another, although they are
ignorant of it.^ All souls come immediately after death into the
habit of speaking in this manner. I have been initiated intothi
M
1646—1650.] GENESIS. 121
liJce. till at length it hecame fmniliar to me. The cause of its
being of such a nature.^ is, because they speak in society / although,
for the most part, they do not know it: — a 'most convincing pyr oof ,
this, that all are arranged in societies, and that, of consequence,
all things fall into the forms of those societies.
1650. A continuation of the subject concerning the speech
of spirits and its diversities, may be seen at the end of this»
chapter.
CHAPTER XIY.
1. AND it came to pass in the days of Araraphel king of
Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam,
and Tidal king of Goiim,
2. Tliat they made war with Bera king of Sodom, and with
Birsha king of Gomorrah, Shinab king of Admah, and Sheme-
ber, king of Zeboiim, and the king of Bela, which is Zoar.
3. All these were gathered together at the vale of Siddim,
which is the sea of salt.
4r. Twelve years they served Chedorlaomer ; and in the thir-
teenth year they rebelled.
5. And in the fourteenth year came Chedorlaomer, and the
kings that were with him, and smote the Rephaim in Ashteroth-
karnaim, and the Zusim in Ham, and the Emim in Shaveh-
kiriathaim.
6. And the Horites in their mount Seir, unto Elparaii,
which is by the wilderness.
7. And they returned, and came to En-mishpat, which ij-
Kadesh, and smote all the country of the Amalekites, and als'^
the Amorites that dwelt in Plazezon-tamar.
8. And there went out the king of Sodom, and the king o(
Gomorrah, and the king of Admah, and the king of Zeboiim,
and the king of Bela, which is Zoar; and they joined battk
with them in the vale of Siddim ;
9. With Chedorlaomer king of Elam, and with Tidal kino
of Goiim, and Amraphel king of Shinar, and Arioch king of
Ellasar ; four kings with five.
10. And the vale of Siddim was full of pits of bitumen : and
the kings of Sodom and Gomorrah fled, and fell there : and they
that remained fled to the mountain.
11. And they took all the wealth of Sodom and Gomorrah,
and all their victuals, and de})arted.
12. And they took Lot, Abram's brother's son, and his sub
stance, and departed : for he dwelt in Sodom.
12 J GENESIS. [Chap. xiv.
13. AikI there came one that had escaped, and told Abram
the Hebrew : for he dwelt in the oak-groves of Mamre the Am-
orite, brother of Eshcol, and brother of Aner : and these men
were in alliance with Abram.
1-i. And when Abram heard that his brother was made cap-
tive, he got ready his trained [servants] born in his house, three
hundred and eighteen, and pursued unto Dan.
15. And he divided himself against them in the night, hei
and his servants, and smote them, and pursued them even to
Hobah, which is on the left hand of Damascus.
16. And he brought back all the sdbstance, and also brought
back his brother Lot, and his substance, and the women also,
and the people.
17. And the king of Sodom went out to meet him, after he
returned from smiting Chedorlaomer, and the kings that were
with him, at the valley of Shaveh, v;hich is the king's valley.
18. And Melchizedek, king of Salem, brought forth bread
and wine : and he was priest to God Most High.
19. And he blessed him, and said. Blessed be Abram of God
Most High, possessor of the heavens and earth.
20. And blessed be God Most High, who hath delivered
thine enemies into thy hand. And he gave him tenths of all.
21. And the king of Sodom said unto Abram, Give me the
souls and take the substance to thyself.
22. And Abram said to the king of Sodom, I have lifted up
my hand to Jehovah God Most High, possessor of the heavens
and earth,
23. That I will not take from a thread even to a shoe-latchet,
nor of any thing that is thine ; lest thou shouldst say, I have
enriched Abram :
24. Save only what the lads have eaten, and the portion of
the men who went with me, Aner, Eshcol, and Mamre : let
these take their portion.
THE CONTENTS.
1651. THE subject treated of in this chapter is the Lord's
temptation combats ; which are represented and signified by the
wars here described.
1652. The principles of goodness and truth appertaining to
the external man, but only appearing as such, were those from
which the Lord fought in childhood against evils and falsities.
Apparent good and true principles are signified by the kings
named, verse 1 : but the evils and falsities, against which the
1651—1659.] GENESIS. 128
combat was carried on, are signified by the kings named, verse
2: and that these were unclean, verse 3.
1653. That those evils and falsities, against which the Lord
fought, did not appear earlier in his childhood, but that they
then burst forth, is signified by their serving Chedorlaomer.
verse 4.
1654. That the Lord then fought against and overcame all
kinds of persuasions and falsities, which are the Rephaini, Zu-
sim, Emim, and Horites, verses 5, 6 ; and afterwards falsities
and evils themselves, which are the Amalekites and Amorites,
verse 7 ; and, in process of time, other falsities and evils, which
are the kings named, verses 8 — 11.
1655. That apparent true and good principles, which in
themselves are not such, occupied the external man, verse 12 ;
and that the rational man, which is Abram the Hebrew, per-
ceiving it, vindicated him and set him at liberty, verses 13 — 16.
1656. That evil and falsity submitted themselves after those
combats, verse 17.
1657. The Lord's internal man in the interior, or the Divine
Principle in the rational, is Melchizedek, who blessed Abram
after the combats, verses 18, 19, 20. The tenths are remains,
or states of goodness and truth procured by the combats,
verse 20.
1658. That the evil and infernal spirits, being conquered,
sought life, and regarded not the rest ; but that nothing was
taken away from them by the Lord, because he receives no
strength from their evils and falsities ; but that they were given
into the power of good spirits and angels ; are signified by what
is said, verses 21 — 24.
THE INTERNAL SENSE.
1659. THE particulars detailed in this chapter appear as il
they were not representative : for nothing is treated of but wars
amongst several kings, and the rescue of Lot by Abram, and,
at last, concerning Melchizedek; so that, to appearance, no
heavenly arcana are contained within. Nevertheless, these cir-
cumstances, like all other parts of the Word, in the internal
sense conceal the deepest arcana ; which, also, follow in a con
tinned series with what goes before, and are connected, in the
same order, with what follows after. The subject treated of
in what goes before, was concerning the Lord, and his instruc-
tion; and also concerning his external man, which, by means
of sciences and knowledges, was to be conjoined with the in-
ternal. But as his external man was, as has been observed, of
124 GENESIS. [Chap. xiv.
such a quality, that it had in it hereditarily from the mother
those things which hindered conjunction, and which were to be
expelled, by combats and temptations, before his external man
could be united with the internal, or his Human Essence with
the Divine ; therefore this chapter treats concerning those com-
bats ; which, in the internal sense, are represented and signified
by the wars here recorded. It is known within the church that
Melchizedek represented the Lord, and that, consequently,
where Melchizedek is treated of, the subject is concerning the
Lord. Hence, also, it may be concluded, that not only those
passages which treat of Melchizedek, but likewise all the rest,
are representative : the reason of which is, that there is not the
smallest expression in the Word but what was sent down from
heaven, and in which, of consequence, the angels see heavenly
things. In the most ancient times, also, many things were
represented by wars, which were called the wars of Jehovah,
and which signified notliing else than the combats endured by
the church, and by the members of the church, that is, their
temptations : which are nothing else than combats and wars
with the evils adhering to them, consequently, with the diaboli-
cal crew that excite them, and who endeavor to destroy the
church and the man of the church. That by wars, in the Word,
nothing else is meant but spiritual combats, may appear evident
from this consideration ; that, in the Woi"d, nothing can possibly
be treated of but the Lord, his kingdom and church ; since the
Word is Divine, not human, consequently heavenly, and not
earthly : wherefore by wars, as described in the literal sense,
nothing else can be meant in the internal sense. This may ap-
pear more plainly from what follows.
] 660. Verses 1, 2. And it came to pass in the days of Am,-
raphel king of Shina/r^ Arioch king of Ellasar^ Chedorlaomer
king of Elam^ and Tidal king of Goiim^ that they made war
with Bera king of Sodom, and with Birsha king of Gomorrah^
Shidab king of Admah, and Shemeher king of Zeboiim, and the
king of Beta, which is Zoar. " It came to pass in the days of
Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer
king of El am, and Tidal king of Goiim," signifies so many
kinds of apparent good, and true principles, which in themselves
are not such, appertaining to the Lord's external man : each
king and each nation signifies some such principle of goodness
and truth : " that they made war with Bera king of Sodom, and
with Birsha king of Gomorrah, Shinab king of Admah, and
Shemeber king of Zeboiim, and the king of Bela, which is
Zoar," signifies so many kinds of lusts of evil, and of persuasions
of falsity against which the Lord combated.
166L "And it came to pass in the days of Amraphel king
of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam,
and Tidal king of Goiim."— That hereby are signified so many
II
1660, 1661.J GENESIS. 125
kinds of apparent o:ood and true principles, which in themselves
are not such, appertaining- to the Lord's external man, may
appear from the signification of them all in the internal sense ;
and also from what follows : for the subject treated of is con-
cerning the Lord's combats against evils and falsities ; and here
concerning his first combat, which was in his childhood and
earliest youth ; and which he then first entered into and sus-
tained, when he was initiated in sciences and knowledges ;
wherefore it is here said, " In their days." It is not possible
for any one to fight against evils and falsities before he knows
what evil and falsity is, consequently, before he is instructed.
Man does not know what evil is, and still less what falsity is,
before he has attained to some strength of understanding and
judgment ; which is the reason why man does not come into
temptations before he arrives at adult age. Thus every man is
a subject of temptation in his age of manhood ; but the Lord
was such in his age of childhood. Every man first of all sup-
ports spiritual combat by the principles of goodness and truth
which he has received by means of knowledges ; and from them,
and by them, ho judges concerning evils and falsities. Every
man, also, when he first begins to engage in spiritual combat,
imagines those principles of goodness and truth, by which he
supports the combat, to be his own, that is, he attributes them
to himself; and he at the same time attributes to himself the
power by which he resists. Before man is regenerated, it is
impossible for him to know, so as to be enabled to say that he
knows, acknowledges, and believes it, that nothing good and
true is from himself, but that all goodness and truth are from
the Lord ; as also, that he is not able to resist any thing evil
or false by his own proper power : for he does not know that
evil spirits excite and infuse evils and falsities, still less that by
evil spirits he has communication with hell, and that hell with
all its weight presses upon him, as the sea does upon every part
of a dyke raised to oppose its waves, which pressure it is utterly
impossible for him by his own strength to resist : but as, never-
theless, before regeneration, he cannot help imagining that ho
fights by his own strength, he is also permitted to imagine so ;
and thus he is introduced into combats or into temptations :
but afterwards he is more and more enlightened. When man
i'! in such a state as to suppose that goodness and truth are
from himself, and that the power of resisting is his own, then
the i]is'inciples of goodness and truth, by which he fights against
evils and falsities, are not really good and true, although they
appear so : for proprmm is in them, and he takes merit to him-
self in the victory, and boasts as if lie had conquered evil and
falsity, when yet it is the Lord alone who fights and conquers.
That this is the truth of the case, can be known only to those
who are regenerated by temptations. As the Lord, in his ear-
126 GENESIS. [Chap. xiv.
liest cliiklhooa, was introduced into the most grievous combats
against evils and falsities, he could not then do otherwise than
entertain this same imagination; as well because it was according
to divine order that his Human Essence should be introduced
by continual combats and victories to his Divine Essence, and
be united thereto, as because the principles of goodness and
truth by which he fought against evils and falsities appertained
to the external man ; and as those principles of goodness and
truth were thus not altogether divine, therefore they are called
apparent good and true principles. His Divine Essence thus
introduced the Human to conquer hy its own proper power.
But more arcana are here contained, than it is possible to de-
scribe. In a word, in his first combats, the principles of good-
ness and truth from which the Lord fought, were tainted with
somewhat hereditary from the mother, and so far as they were
thus tainted, they were not divine ; but by degrees, as he con-
quered evil and falsity, they were purified and made divine.
1662. That each king and each nation here signifies such a
principle of goodness and such a principle of truth, may appear
from their signification in the internal sense, as applied to the
subject treated of ; for every nation, and every country, signify
something determinate in general, and this in a proper and
opposite sense ; but the general signification is modified in
application to the subject treated of. That apparent good and
true principles are signified by the names of these kings and of
these nations, might be proved from many passages of the
Word : but as the like has been so often proved before, it would
take too much room to give a particular explication of the sense
of each name.
1663. " That they made war with Bera king of Sodom, and
with Birsha king of Gomorrah, Shinab king of Admah, and
Shemeber king of Zeboiim, and the king of Bela, which is
Zoar." — That hereby are signified so many several kinds of the
lusts of evil and the persuasions of falsity, against which the
Lord fought, may appear also from the signification of the
kings and nations here named ; and likewise "from what follows.
What particular lusts of evil, and what particular persuasions
of falsity, are signified by each, would take too much time to
explain. Concerning the signification of Sodom and Gomorrah,
and likewise of Admah, Zeboiim and Zoar, we have spoken
briefly above : they are the most general or the most universal
kinds of evils and falsities ; and these being what are signified
in the internal sense, they here follow in their proper series.
That the Lord underwent and endured most grievous tempta-
tions, more grievous than all besides in the universe ever were
exposed to, is not so fully known from the Word, where it is
only mentioned that he was in the wilderness forty days, and
was tempted of the devil. The temptations themselves which
1662— 1G64.J GENESIS. 127
he t.ien endured are not described except as to a few instan-
ces ; which few instances nevertheless involve all ; as where
it is mentioned in Mark (i. 12, 13,) that he was with the
beasts, by which are signified the worst of the infernal crew ;
and where it is elsewhere related, that he was taken by the
devil and set on a pinnacle of the temple, and on a high moun-
tain ; which are nothing else but representatives of most griev-
ous temptations which he suffered in the wilderness ; concerning
which, by the divine mercy of the Lord, more will be said
elsewhere.
1664. That wars here signify nothing else, in the internal
sense, but spiritual combats and temptations, was observed above
in what was premised at the beginning of this chapter. Human
wars cannot have any place in the internal contents of the
Word, such wars not being of a spiritual and celestial nature :
whereas it is only of spiritual and celestial things that the Word
treats throughout. That by wars, in the Word, are signified
combats with the devil, or, what is the same thing, with hell,
may appear from the following and other passages. Thus it is
written in the Revelation : " They are the spirits of demons
■doing signs, to go forth to the kings of the earth, and of the
whole world, to gather them to the war of that great day of
Ood Almighty," (chap. xvi. 14 ;) where every one may see that
the war of the great day of God Almighty has no other signifi-
cation. Again : " The beast which ascendeth out of the abyss
shall make war,^^ (Rev. xi. 7 ;) where the abyss means hell.
So, again : " The dragon was wroth with the woman, and went
to make war with the remnant of her seed, who keep the com-
mandments of God, and have the testimony of Jesus Christ,"
{Rev. xii. 17.) Again: "It was given him to make v^ar with
the saints," (Rev. xiii. 7 ;) all which wars are spiritual combats,
such as those of temptations. The same is signified by the wars
of the kings of the south and the north, and other wars mentioned
in Daniel (x. and xi. ;) and also by what is said of Michael,
(Dan. x. 13, 21 ; xii. 1 ; Rev. xii. 7.) That this is the only signifi-
cation of wars, appears also from the other prophets ; as Ezekiel :
*'' Ye have not gone up into the breaches, neither have ye made
up the hedge for the house of Israel, to stand in the war in the
day of Jehovah," (xiii. 5 ;) speaking of the prophets. So in
Isaiah : " They shall beat their swords into plough-shares, and
their spears into sickles ; nation shall not lift up sword against
nation, neither shall they learn war any more," (ii. 4 ;) where
it is plain that wars have no other signification ; consequently,
that by instruments of war, as swords, spears, shields, and the
like, nothing else is meant in the Word, but things appertaining
to such wars. Again, in the same prophet : " Bring ye waters
to meet him that is thirsty, O ye inhabitants of the land of
Tenia ; prevent with the bread thereof him that fleeth ; for
128 GENESIS. [Chap. xiv.
they shall flee from swords, from the drawn sword, and from
the bent bow, and from the grievousness of war'^ (xxi. 14, 15.)
And ill Jeremiah : "The shepherds with their flocks shall come
unto her ; they shall pitch their tents against her round about ;
they shall feed every one in his place. Prepare ye war against
her ; arise and let us go up at noon," (vi. 3, 4. 5 :) where no
other war is meant but what is spiritual, because it is against
the daughter of Zion, that is, the church. Again, in the same
prophet : " How is the city of praise not left, the city of my
joy ! Therefore her young men shall fall in her streets, and all
the men of war shall be cut off in that day,'' (xlix. 25, 26 ;)
where the city of praise and of joy denotes the thing appertain-
ing to the church : the men of war denote those who fight. So
in Hosea : "In that day will I make a covenant for them with
the beasts of the field, and with the fowls of the heaven, and
with the creeping things of the ground ; and I will break the
bow, and the sword, and roar, out of the earth ; and I will
make them to lie down confidently," (ii. 18 ;) where, in like
manner, as war denotes spiritual combats, so the various wea-
pons of war denote the things appertaining to spiritual combat;
which are then broken, when, on the cessation of lusts and
falsities, man comes into the tranquillity of peace. So in David ;
" Behold the works of Jehovah, what desolations he hath made
in the earth. He causeth wars to cease unto the end of the
earth, he breaketh the bow, and cutteth the spear in sunder ;
he burneth the chariots in the fire," (Psalm xlvi. 8, 9 ;) where
wars are mentioned in the same sense as above Again : " In
Salem is his tabernacle, and his dwelling-place in Zion : there
brake he the arrows of the bow, the shield, and the sword, and
the war" (Psalm Ixxvi. 2, 3.) As the priests, in the Israelitish
church, represented the Lord, who alone fights for man, there-
fore their service is called their warfare. (Numbers iv. 23, 35,
39, 43, 47.) That Jehovah alone, that is, the Lord, fights and
conquers the devil in man, when he is engaged in the combats
of temptations, although it does not so appear to man, is a
certain truth ; for not the least thing can be injected into man '
by evil spirits, except by permission ; nor can it be in the least
averted by the angels but from the Lord : so that it is the Lord
alone who sustains all the combat, and who conquers. This is j
also everywhere represented by the wars which the children of J
Israel waged against the nations. That the Lord alone sustains {
the combats, and conquers, is declared in Moses : " Jehovah ?
your God that goeth before you, he shall fight for you," (Deut. ^
i. 30.) And again : " Jehovah your God is he that goeth with ,1
you, to fight for you against your enemies, to save you," (Deut.
XX. 4 ; also in Joshua xxiii. 3, 5.) For the wars here alluded
to, which were those waged against the idolatrous inhabitants
ot the land of Canaan, all represented the Lord's combats with
1665, 16b6.| GENESIS. 129
the hells ; and thence also the combats of his church, and of
each individual member of the church. In the same manner
it is written in Isaiah : " Like as the lion and the young liou
roaring on his prey, when a multitude of shepherds is called
forth against him, he-will not be afraid of their voice, nor abase
himself for the noise of them ; so will Jehovah Zebaoth come
down to fight for mount Zion, and for the hill thereof," (xxxi.
4.) On this account, also, Jehovah or the Lord was called a
man of war ; as in Moses : " Jehovah is a inan of nmr: Jehovah
is his name," (Exod. xv. 3.) And in Isaiah : " Jehovah shall
go forth as a mighty one : he shall stir up jealousy as a man of
toar: he shall cry, yea, roar : he shall prevail against his enemies,"'
(xlii. 13.) Hence also it is that many things relative to war
are attributed to the Lord ; as, in the passage last cited, crying
and roaring. Spirits and angels, likewise, appear as men of
war, when the representative requires it ; as in Joshua : " Joshua
lifted up his eyes, and looked, and, behold, there stood a man
over against him, with his sword drawn in his hand. And he
said unto Joshua, As captain of the Army of Jehovah am I now
oome. And Joshua fell on his face to the earth," (v. 13, 14 :)
these things were so seen, because they were representative :
on which account, also, the posterity of Jacob called their wars
the wars of Jehovah. The like was done in the ancient ch;:rr,he3,
which were in possession of books that were likewise entitled
The Wars of Jehovah ; as appears from Moses : Wherefore it
is said in the book of The Wars of Jehovah,^' (Xumb. xxi. 14.)
Those wars were described in much the same manner as the
wars treated of in this chapter ; but were significative of the
wars of the church. Such a method of writing was common
in those times ; for men were then of an interior character,
and their thoughts of a sublimer complexion.
1665. Verse 3. All these were gathered together at the vale
of iSiddiin, which is the sea of salt. " All these were gathered
together at the vale of Siddim," signifies that they were im-
mersed in the uncleanness of lusts : " which is the sea of
salt," signifies the base things of falsities derived thence.
1666. "All these were gathered together at the vale of
Siddim." — That by these words is signified that they were im-
mersed in the uncleanness of lusts, may appear from the sig-
nification of the vale of Siddim, which is treated of in explaining
verse lU below, where it is written, " And the vale of Siddim
was full of pits of bitumen," by which are signified the defile-
ments and uncleanness of lusts ; see also above, n. 1299. It
may appear also from this consideration ; that by Sodom, Go-
morrah, Admah, and Zeboiim, are signified the lusts of evil
and the persuasions of falsity, which in themselves are unclean.
That they are so, rnay be evident to every one within the church ;
indeed, this actually appears in the other life, where such spirit»
vol.. II. I
130 GENESIS. [Chap. xiv.
desire nothing better than to pass their time in miry, boggy,
and excrementitious places, so that such things are inherent in
tiieir nature ; moreover, such unclean exhalations arise from
them, and are rendered sensible, when they approach the sphere
of good spirits, particularly when they are desirous to infest
the good, that is, to gather together to assault them. Hence
is evident what is meant by the vale of Siddim. That " the
sea of salt" signifies the base things of the falsities derived
fro!n lusts, may appear from the signification of the words, as
being much the same with the vale of Siddim ; for it is said,
*' The vale of Siddim, which is th? sea of salt." But this is
added because the sea of salt signifies the falsities which break
out from lusts ; for there never can exist any lust which does
not produce falsities. The life of lusts may be likened to a
charcoal fire, and falsities to the obscure light thence proceeding:
as fire cannot exist without light, so neither can lust exist with-
out falsity. All lust originates in some filthy love ; for what-
ever is loved is lusted after, and hence it is called lust ; which,
itself, includes within it the continual etfort of that love ; and
whatever favors or assents to that love, or lust, is called falsity.
Hence is evident why mention of the sea of salt is here added
to the vale of Siddim, As lusts and falsities are what devastate
man, that is, deprive him of all life of the love of goodness,
and of all affection of truth, therefore devastation is throughout
the Word described by something salt ; as in Jeremiah, speakinj^
of the man who " maketh flesh his arm : he shall be like the
heath in the desert, and shall not see when good cometh ; but
shall inhabit the parched places in the wilderness, a salt land,
and not inhabited," (xvii. 6.) In Ezekiel : " The miry places
thereof, and the marshes thereof, shall not be healed ; they
shall be given to salt'' (xlvii, 2.) In David : " He turnetL
rivers into a wilderness, and the water-springs into dry ground ;
a fruitful land into saltness ; for the wickedness of them that
dwell therein," (Fsalm cvii, 33, 34.) In Zephaniah : " Moab
shall be as Sodom, and the sons of Amnion as Gomorrah ; even
the breeding of nettles, and salt-pits, and a perpetual desola-
tion," (ii. 9.) And in Moses: "The whole land thereof is
brimstone, and salt, and burning ; it is not sown, nor beareth,
nor any grass growing therein ; like the overthrow of Sodom
and Gomorrah, of Admali and Zebomii," (Deut, xxix. 23 ;) where
the whole land being brimstone, and salt, and burning, denotes
the devastation of goodness and truth : brimstone denoting the
devastation of good, and salt the devastation of truth : for as
what is fiery and salt destroys the earth and its produce, so
does lust destroy goodness, and falsity truths. Because salt
signifies devastation, it was usual in old time to sow with salt
the cities that were destroyed, to prevent their being rebuilt,
as Judges ix. 45. Salt is aho taken in a contrary sense, sig-
I
1667.] GENESIS. 131
nifying that which gives fertility, and which communicates
flavor.
Verse 4. Twelve years they served Chedorlaome;', and in the
thirteenth year they rebelled. " Twelve years they served Che-
dorlaomer," signifies that evils and falsities did not appear in
childhood, but were subservient to apparent good and true prin-
ciples : " and in the thirteenth year they rebelled," signifies the
beginning of temptations in childhood.
1667. " Twelve years they served Chedorlaonier." — That by
these words is signified, that evils and falsities did not appear in
childhood, but were subservient to apparent good and true prin-
ciples, appears from the representation and signification of Che-
dorlaomer, and also of those who served him, concerning whom,
fiee above, verse 1, and likewise from the signification of the
number twelve. Chedorlaomer, with those who are named
above, verse 2, signifies principles of apparent goodness and
truth appertaining to the Lord, consequently, the external man
as to those principles. In the present case, Chedorlaomer de-
notes all those who are named together at verse 2 ; a» also ap-
pears from what follows ; and likewise from the circumstance of
his being king of Elam, the signification of which has been
stated above, as denoting faith grounded in charity ; conse-
quently, in the present case, truth and goodness ; for faith and
the things appertaining to it are nothing but truths, and charity
and the things appertaining to it are nothing but principles of
goodness. Here, however, these principles of goodness are
those of infancy ; which, although they appear good, are not
so, so long as they are contaminated with hereditary evil : and
they are thus contaminated, by reason that self-love and the
love of the world adhere to them, and are inherent in them.
Whatever is of self-love and of the love of the world, appears,
during infancy and childhood, as if it were good; but still it is
not good ; and yet it is to be called so, so long as it appertains
to infants or children, who as yet are ignorant of what is truly
good. This ignorance excuses them, and their innocence gives
au appearance of goodness to whatever they think or do. But
the case is otherwise when man is instructed, and becomes
acquainted with what is good and evil. Such goodness and
truth as appertain to children before they are instructed, are
signified by Chedorlaomer. By their serving twelve years, is
signified all the time during the existence of such goodness and
truth : for the number twelve signifies, in the internal sense,
all things appertaining to faith grounded in charity, in like
manner as Elam, (Gen. x. 22.) So long as such goodness and
truth are possessed by man, whether it be in his childhood or
in any other period of his life, evils and falsities can effect
nothing ; that is, evil spirits cannot attempt to do any thing,
or to inject any evil ; as is very evident in the case of infautSfc
132 GENESIS. [Chap. xiv.
of <vell-dispo?ed children, and of simple-hearted persons ; with
whom althouuh evil spirits, or the very worst of the diabolical
crew were present, still they could not effect any thing, but are
kept in subjection ; which is here signified by serving Chedor-
laomcr twelve years. The reason why at that time they are in
a state of subjection and servitude, is, because man has not yet
acquired to himself a sphere of lusts and falsities. For it is not
allowed evil spirits and genii to operate, except on those things
which man has actually procured to himself, not upon those
which he receives hereditarily : wherefore, before man procures
to himself such spheres, the evil spirits are in servitude ; but
as soon as ever lie does, then the evil spirits infuse themselves
into him, and endeavor to gain the dominion ; for then they
are in the man's own sphere, and there find a kind of delight,
or their own essential life. Where the carcase is, there will the
eagles be gathered together.
1668. " And in the thirteenth year they rebelled." — That
by these words is signified the beginning of temptation in child-
hood, appears from the signification of the thirteenth year, and
from the signification of rebelling. The thirteeenth year is the
intermediate between the twelfth and the fourteenth year : what
is signified by twelve has been already explained, and what by
fourteen will be explained presently : the intermediate state
between no temptation and temptation is expressed by the
number thirteen. What is signified by rebelling may appear
from the circumstance, that it is mentioned in relation to the
evils appertaining to man, or to evil spirits, when they begin to
rise up and to infest, after they have been in a state of subjec-
tion or servitude. Evils, or evil spirits, rebel, in proportion a»
a man who is desirous to be principled in what is good and true,,
confirms in himself any thing evil and false ; or in proportion
as lusts and falsities insinuate themselves into his principles of
goodness and truth : for lusts and falsities compose the life of
evil spirits, whereas the life of angels is in goodness and truth ;
and hence arise infestation and combat. This is the case with
all who have conscience ; much more with the Lord when a
child, who had perception. With those who have conscience,,
there arises hence a dull or still pain ; but, with those who hav&
perception, an acute or sharp pain ; and so much the more
acute, as the perception is more interior. Hence may appear
what was the quality and degree of the Lord's temptations
in comparison with man's, since he had interior and inmost
perception.
1669. Verse 5. And in the fourteenth year came Chedor-
laoiner, and the kings that were with him, and smote the Rephaim
in Jishteroth-karnaim, and the Zusim in Ham, and the Emim in
iShaveh'kiriathaiin. "In the fourteenth year," signifies, the
6r8t temptation : " came Chedorlaomer," signifies, apparent
1
1669 -1673.J GENESIS. 133
good in the external man : " and the kinoes that were with him."
signifies apparent truth belonging to that good : " and smote
tlie Rephaim in Ashteroth-karnaim, and the Zusim in Ham,
and the Emim in Shaveh-kiriathaim," signifies persuasions of
falsity, or the hells of such, which the Lord conquered.
1670. " In the fourteenth year." — That these words signify
the first temptation, may appear from the signification of four-
teen, or the end of the second week of years, concerning which
:X*e n. 728, where the time of seven days, or of one week, sig-
:aities the beginning of temptation ; and fourteen, or two weeks,
signifies the same. It is here said, " In the fourteenth year,"
as having respect to twelve which precede, by which is signified
the time of childhood, as was observed.
1671. " Came Chedorlaomer." — That hereby is signified ap-
parent good in the internal man, appears from the signification
of Chedorlaomer, spoken of in the verse immediately preceding,
as denoting apparent good and truth. In the present case it
signifies good only, because it is added, " And the kings that
were with him," by whom is signified truth.
1672. " And the kings that were with him." — That these
words signify apparent good belonging to that good, may appear
from the signification of kings in the Word. Kings, kingdoms,
and peoples, in the historical and prophetical parts of the Word,
signify truths and things appertaining to truths, as might be
abundantly proved. In the Word, an accurate distinction is
made between the terms people and nation ; by people are sig-
nified truths, by nation principles of goodness ; as was shewn
above, n. 1259, 1260. Kings are predicated of people, but
not so of nations. The children of Israel, before they desired
a king, were a nation, and represented good, or the celestial
principle ; but after they desired and received a king, they
became a people, and no longer represented good, or the celes-
tial principle, but truth, or the spiritual principle ; which was
the reason why it was imputed to them as a fault, (1 Sam. viii.
7, to the end ;) on which circumstance, by the divine mercy ol
the Lord, more will be said elsewhere. In the present passage,
as Chedorlaomer is named, and it is added, " The kings who
were with him," both good and truth are signified, by Chedor-
laomer good, and by kings truth ; the nature and quality of
which in the beginning of the Lord's temptations, was described
above.
1673. " And smote the Rephaim in Ashteroth-karnaim and
the Zusim in Ham, and the Emim in Shaveh-kiriathaim." —
That hereby are signified persuasions of falsity, or the hells of
such, which the Lord conquered, appears from the signification
of the Rephaim, of the Zusim, and of the Emim, as denoting
a race similar to the Nephilim, who are mentioned Gen. vi. 4 :
respecting whuoi it was abundantly proved above, that they 8ig-
13-1 GENESIS. [Chap, xiv,
nify persuasions of falsity, or those who, through a persuasion
of their own height and pre-eminence, made light of all things
holy and true, and who infused falsities into evil lusts ; see n.
581, and the passages there adduced. Numb. xiii. 33 ; Deut. ii.
10, 11 ; Isaiah xiv. 9 ; xxiv. 14, 19 ; Psalm Ixxxviii. 10. The
several kinds of persuasions of falsity are what are here signified
by these three, and also by the Horites in Mount Seir. For
there are several kinds of persuasions of falsity, not only ac
cording to the falsities, but also according to the lusts, to which
they are adjoined, or into which they are infused, or from which
they flow forth and are produced. The nature and quality of
such persuasions can never appear to any man on earth, who
scarce knows any more than that there exists a persuasion of
what is false, and a lust of what is evil ; but in the other life such
persuasions and lusts are most distinctly arranged into their
several genera and species. The most dreadful persuasions of
falsity had place with those who lived before the flood, particu-
larly with those called Nephilim : these were of such a nature,
that, by their persuasions, in the other life they take away all
power of thinking from those spirits with whom they have inter-
course, so that such spirits seem to themselves as if they scarce
had any life, much less were able to think any thiiig true ; for^
as has been observed, there is a communication of all thoughts
in the other life, so that when such a persuasive principle enters
by influx, it cannot do otherwise than kill as it were in others
all power of thinking. Such were the wicked nations against
which the Lord fought in his earliest childhood, and which he
overcame : and unless the Lord had overcome them by his coming
into the world, it would not have been possible at this day for
any man on the face of the earth to have survived ; since every
man is governed by the Lord through the instrumentality of
spirits. The same wicked nations are at this day encompassed
by a kind of misty rock, in consequence of their phantasies ;
from which they are continually endeavouring to burst forth,
but in vain ; concerning whom, see n. 1265 to 1272, and in
many other passages above. These also, and such as these, are
meant in Isaiah, where it is written, " The dead shall not live,
the Rephaim, shall not arise, because thoii hast visited and de-
stroyed them, and made all their memory to perish," (xxvi. 14 ;)
and in David, " Wilt thou shew wonders to the dead ? shall the
Rephaim arise and praise thee?" (Psalm Ixxxviii. 10,) where
by the dead are not meant the dead, but the condemned. There
are also spirits at this day, especially from the Christian world,
principled in persuasion of falsi-ty, but not of so dreadful a
nature as were those which prevailed amongst the antediluvians.
There are some persuasions of falsity which occupy both the
intellectual and the will-part of man : such were those which
prevailed amongst the antediluvians, and amongst those who
I
1674, 1675.J GENESIS. ISFt
are here signified by the Rephaim, tlie Zusim, and the Einim.
But there are other persuasions of falsity which occupy only the
intellectual part, arising- from principles of falsity confirmed in
those with whom such persuasions prevail. These are not so
powerful nor so deadly as the former ; but still, in the other life,
they cause much inconvenience to spirits, and in part take
away their power of thinking. The spirits who are the subjects
of such persuasions excite in man mere confirmations of what is
false, so that man sees falsity as truth, and evil as good. Such
is the nature and quality of their sphere. No sooner is any
thing of truth called forth by the angels, but they instantly
suffocate and extinguish it. Man may perceive whether he is
under the dominion of such spirits, simply by observing whether
he imagines the truths of the Word to be false, and confirms
himself in such imagination, so as not to be able to see otherwise :
in this case he may be assured that such spirits are with him,
and that they have dominion. In like manner, they who per-
suade themselves that their private emolument constitutes the
public good, and who consider nothing as tending to promote
the public good, but what is connected with their private emolu-
ment : in this case, also, the evil spirits suggest so many cor-
roborating considerations, that such as are influenced thereby
cannot possibly see otherwise. They who are of such a character,
as to regard their private emolument as the public good, or to
disguise it with that appearance, act in like manner, in another
life, with respect to the common good there. That the influx
of spirits with man is such as is here described, has been given
me to know by the constant lively experience of many years.
1674. Verse 6. Jiyid the Horites in their mount Seir, tinto
Elparan, which is by the wilderness. " The Horites in their
mount Seir," signifies persuasions of falsity originating in self-
love : " unto Elparan, which is by the wilderness," signifies
their extension.
1675. "The Horites in their mount Seir." — That hereby
are signified persuasions of falsity originating in self-love, ap-
pears from the signification of the Horites. and from the signi-
fication of Seir. The Horites were they who dwelt in mount
Seir, as appears from Gen. xxxvi. 8, 20, and the following verses ;
where mention is made of Esau, who was called Edom. By
Esau or Edom, in a genuine sense, is signified the Lord as to
his Human Essence ; and Esau or Edom represented the same ;
as may appear both from the historical and prophetical parts of
the Word : as then by the Horites were represented those who
are principled in persuasions of falsity ; and as representatives
actually existed at that time ; therefore, also, the like was
represented by the circumstance of the expulsion of the Horites
from mount Seir by the posterity of Esau ; concerning whom
it is thus written in Moses : " That also was accounted the land
136 GENESIS. [Chap. xir.
of the Rephaim : the Rephaim dwelt there in old time, and the
Ammonites called them Zamzummim ; a people great and man}-,
and tall as the Anakira ; but Jehovah destroyed them before
them, and they succeeded them, and dwelt in their place : as
he did to the sons of Esau which dwelt in Seir, when he de-
stroyed the Horites from before them, and they succeeded
them, and dwelt in their place," (Deut. ii. 20, 21, 22 :) these
words represent and signify the same as what is here related of
Cliedorlaomer, viz., that he and the kings that were with him
smote the Horites in mount Seir. For by Chedorlaomer, as
has been stated, is represented the divine good and truth of the
Lord in his childliood, consequently the Human Essence of the
Lord as to goodness and truth at that time, by which he de-
stroyed the persuasions of falsity, that is, the hells filled with
such a diabolical crew, which, by persuasions of falsity, at-
tempted to ruin the world of spirits, and consequently mankind ;
and as Esau or Edom represented the Lord as to his Human
Essence, mount Seir also, and Paran, represented the things
appertaining to his Human Essence, viz., the celestial things
of love. This appears from the benediction of Moses : " Jehovah
came from Sinai, and rose up from Seii- unto them : he shined
forth from mount Paran, and came with ten thousands of saints :
from his right hand went a fiery law for them : yea, he loved
the people," (Deut. xxxiii. 2, 3,) where Jehovah's rising from
Seir, and shining forth from mount Paran, signifies nothing
else but the Lord's Human Essence. It must be obvious to
every one, that to rise from Seir, and to shine forth from mount
Paran, are expressions significative, not of mountains or their
inhabitants, but of things divine, consequently of the celestial
things of the Lord's Human Essence, by virtue whereof it is
predicated that Jehovah arose and shone forth. That Seir has
this signification, may appear from the song of Deborah and
Barak in the book of Judges : "Jehovah, when thou vventest
out of Seir, when thou marchedst out of the feld of Edom, the
earth trembled, and the heavens dropped ; the " clouds also
dropped water : the mountains melted from before Jehovah,
even that Sinai from before Jehovah the God of Israel," (v. 4,
o ;) where to go out of Seir, and to march out of the field of
Edoin, have no other signification. This appears still more
manifest in the prophecy of Balaam, who was one of the people
ot the east, or of Syria, where a residue of the ancient church
then continued ; as it is written in Moses : " I shall see him,
but not now; I shall behold him, but not nigh: there shall
come a star out of Jacob, and a sceptre shall rise out of Israel.
--And Edom shall be an inheritance, Seir also shall be an inhe-
ritance of his enemies," (Numb. xxiv. 17, 18 ;) where to see
him, but not now, to behold him, but not nigh, signifies the
Lord's coming into the world ; whose Human Essence is called
i
1676.J GENESIS. 137
a star which was to arise out of Jacob, and also Edom and Seir :
it must be obvious to every one that neither Edom nor Seir were
to become his inheritance : that Seir should be the inheritance
of his enemies, or the mountain of his enemies, denotes the
same thing as is frequently expressed, in other places, by the
■expelling of enemies, and taking possession of their land. That
mount Paran also, or Elparan, has the same signification, ap-
pears likewise in Habakkuk : " God shall come from Teman,
and the Holy One from mount Paran. Selah. His glory covered
the heavens, and the earth was full of his praise," (iii. 3.) It
is to be observed, however, that mountains and lands have and
receive a signification from those that inhabit them; consequently,
in this instance from the Horites, when they dwelt there, and,
when they were driven out, from those who drove them out, as
from Esau or Edom ; and, likewise, from other grounds and
■causes ; wherefore they are mentioned in two senses, the
genuine one and its opposite. In the genuine sense, Seir and
mount Paran denote the Lord's Human Essence ; and, in the
opposite sense, they denote self love. The Lord's Human Es-
sence is celestial love itself: and the opposite to celestial love is
self-love. Thus the Horites here signify persuasions of falsity
grounded in self-love. There are persuasions of falsity grounded
in self-love, and persuasions of falsity grounded in the love of
the world ; but the former are the most foul ; whereas persua-
sions grounded in the love of the world are not so much so.
The former, viz., persuasions of falsity grounded in self-love,
are opposite to the celestial things of love ; the latter, viz., per-
suasions of falsity grounded in the love of the world, are oppo-
site to the spiritual things of love. Persuasions grounded in
self-love involve a desire to have dominion over all things, and,
in proportion as they are left unrestrained, they would have
dominion over the universe, and even, as was shewn above,
over Jehovah ; wherefore persuasions of that kind are never
tolerated in the other life : but persuasions grounded in the love
of the world do not go to such extremes, giving birth only to
the insane cravings of a discontented mind, affecting a vain
kind of heavenly joy, and a desire to appropriate the wealth
and possessions of other people, not so much with a view to
dominion. But the differences of those persuasions are innu
nierablt.
1676. " Unto Elparan, which is by the wilderness." — That
by these words is signified extension, may appear from this
consideration, that the Horites were smitten, and were forced
to fly so far. The wilderness of Paran is mentioned Gen. xxi.
21 ; Numb. x. 12; xii. 16; xiii. 3, 26; Deut. i. 1. What is
here signified by Elparan which is by the wilderness, cannot so
well be explained, only as denoting that the Lord's first victory
over the hells, signified by those nations, as yet extended itself
138 GENESIS. [Chap. xiv.
no further ; but how far it did extend, is signified by Elparan
by the wilderness. They who are unacquainted with heavenly
ai'cana, may possibly suppose, that there was no need of the
Lord's coming into the world, to fight with the hells, and to
overthrow and conquer them by suffering himself to be tempted,
but that the evil spirits might have been subdued, and confined
in their infernal abodes, by an immediate act of Divine Omni-
potence : that such necessity, however, did exist, is a most
certain truth. But to unfold the arcana of this saving process,
even in a most general view, would require a work to itself;
and would also give occasion to reasonings upon divine mysteries,
which, how clearly soever they might be unfolded, the minds of
men would not comprehend, and many would not be willing to
comprehend them. It is sufficient, therefore, for them to know,
and, because it is so, to believe, that it is an eternal truth, that
unless the Lord had come into the world, and. by temptations
admitted into himself, had subdued and overcome the hells, the
human race must have perished, and that, otherwise, none could
have been saved who have lived on this earth from the time of
the most ancient church.
1677. Verse 7. Jlnd they returned and came to En-mishpaty
lohich is Kadesh, and smote all the country of the Amalekites,
and also the Jimorites that dwelt in Hazezon-tamar . 'They
returned and came to En-mishpat which is Kadesh," signifies
continuation : " and smote all the country of the Amalekites,'^
signifies various kinds of falsities : " and also the Amorites that
dwelt in Hazezon-tamar," signifies various kinds of evil origi-
nating in those falsities.
1678. " They returned and came to En-mishpat, which is
Kadesh." — That these words signify continuation, appears from
what goes before, and from what follows. The subject here
treated of is concerning falsities and the evils therein originating.
Falsities are signified by the Amalekites, and the evils originating
therein by the Amorites in Hazezon-tamar. By Kadesh are
signified truths, and also contentions about truths ; and as the
subject here treated of is concerning falsities, and the evils
therein originating, which the Lord overcame in his first com-
bat, therefore mention is here made of En-mishpat which is
Kadesh, because the contention was about truths. That Kadesh
signifies truths respecting which there is contention, appears
from Ezekiel, where the borders of the holy land are described :
"The south side southward, from Tamar even to the waters of
Meribah (contention or strife) Kadesh, the river to the great
sea ; and this is the south side southward," (xlvii. 19 ; xlviii.
28 :) where the south denotes the light of truth, the boundary
whereof, by which is signified contention about truths, is called
Kadesh. It was at Kadesh also where Moses struck the rock,
from which came forth waters, which were called Meribah, by
1677— 1679.J GENESIS. 131^
reason of the contention or strife there, (Numb. xx. 1, 2, 11,
13 ;) by the rock, as is known, is signiiied the Lord ; by waters,
in the internal sense of the Word, are signified spiritual things,
which are truths ; and these waters were called those of Meribah,
because there was contention about them. That they were also-
called the waters of the contention or strife of Kadesh, appears
from Moses : " Ye rebelled against my commandment in the
desert of Zin, in the strife of the congregation, to sanctify me
at the waters before their eyes : that is the waters of Meribah
(strife or contention) in Kadesh in the wilderness of Zin," (Numb.
xxvii. 14 ; Deut. xxxii. 51.) In like manner it was to Kadesh
that the spies from the land of Canaan returned, and where
they murmured and made a strife, not being willing to enter
into the land, (Numb. xiii. 26.) Hence it appears, that En-
mishpat, or the Fountain of Judgment, or the Fountain of
Mishpat Kadesh, signifies contention about truths, and thus
continuation. As the historical relations here given are true,
and are real matters of fact, it may appear as if such things
were not represented and signified by the places where Chedor-
laomer came, and by the nations which he smote : but all the
historical relations in the Word are representative and significa-
tive, not only in respect to the places and the nations that are
mentioned, but also in respect to the facts recorded : as may
appear evident from all that are recited, both in the historical
and the prophetical parts of the Word.
1679. " And they smote all the country of the Amalekites." —
That hereby is signified various kinds of falsities, appears from-
the representation and signification of the Amalekite nation. By
all the nations that occupied the land of Canaan are represented
different kinds of falsities and of evils as will appear, by the
divine mercy of the Lord, in what follows : by the Amalekites
are signified falsities ; and, by the Amorites in Hazezon-tamar,
evils originating in falsities. That by the Amalekites are sig-
nified falsities, by which truths are assaulted, may appear from
the various circumstances related of the Amalekites : see Exod.
xvii. 13 to the end ; Numb. xiii. 29 ; xxiv. 20 ; Deut. xxv. 17,
18, 19 ; Judges v. 13, 14 ; 1 Sam. xv. 1 to the end ; xxvii. 8 :
Psalm Ixxxiii. 7. By the Rephaira, Zusim, Emim, and Horites,
mentioned in vei'ses 5 and 6, are signified the persuasions of
falsity arising from the lusts of evil, that is, from evils ; but,
in the present 'verse, by the Amalekites and the Amorite in
Hazezon-tamar, are signified falsities that give birth to evils.
There is a difierence between the falsity which springs from
evil, and the falsity that gives birth to evil. Falsities take their
rise, either from lusts, which appertain to the will, or from
wrongly assumed principles, which appertain to the understand-
ing. The falsities which take their rise from lusts appertaining
to the will are of a foul nature ; and are not so easy to be extir-
140 GENESIS. [Chap. xiv.
pated, because they cohere with the very life of man. It is the
very life of man which desires, that is, which loves ; and when
he confirms in himself this life, or lust, or love, all things that
confirm it are falsities, and are implanted in his life. Such were
the antediluvians. But falsities which take their rise from
wrongly assumed principles, which belong to the understanding,
cannot be so rooted in the will part of man. False or heretical
doctrines are of this kind. These commence from an origin out
of the will, being imbibed from infancy, and afterwards receiving
confirmation in adult age : but, being false, they cannot but
produce evils of life. Thus, for example, where a person thinks
to merit salvation by works, and confirms himself in such an
idea ; self-merit, self-justification, and self-confidence, are the
€vils thence resulting. Again, where a person believes thai
there can be no piety unless merit be placed in works ; the con
sequent evil arising is, that he extinguishes in himself all piety
of life, and gives himself up to lusts and pleasures. The same
holds true in many other cases. Such falsities, and the evils
thence derived, are what are treated of in this verse.
1680. " And also the Amorites that dwelt in Hazezon-
tamar." — That by these words are signified the various kinds of
evils thence derived, appears from what has been just said ; and
also from the representation and signification of the Amorites,
concerning which, see chap. xv. verse 16. In respect to the
€vils and falsities against which the Lord combated, it is to be
observed, that they were the infernal spirits who are immersed
in evils and falsities ; that is, that they were hells filled with
such spirits, which continually infested the human race. The
infernals desire nothing more earnestly than to destroy every
one, and have no greater pleasure than in tormenting others.
All spirits are distinguished in the other life by this : they who
desire evil against others are infernal or diabolical spirits ; but
they who desire good to others are good and angelic spirits.
Man may know which he is amongst, whether amongst the
infernal spirits or the angelic. If he intends evil to his neighbor,
thinking nothing but evil concerning him, and actually doing
evil when in his power, and finding delight in it, he is amongst
the infernals, and becomes himself also an infernal in the other
life : but if he intends good to his neighbor, and thinks nothing
but good concerning him, and actually does good when in his
power, he is amongst the angelic, and becomes himself also an
angel in the other life. This is the criterion : let every one
examine himself by it. It matters not that a person does not
do evil when he either cannot or dare not, nor thai, he does good
from some selfish regard : such abstinence from the one and
performance of the other have only their origin in the man's
externals, which are removed in the other life, where he is such
fts his thoughts and intentions make him. There are many who.
1680— 1683.J GENESIS. 141
from practice in the world, have acquired a habit of speaking
fairly ; but, in the other life, it is instantly perceived whether
the mind or intention agrees with the words : if not, the parties
are rejected amongst the infernals of their own kind and
species.
1681. Verses 8, 9. And there went out the king of Sodom,
and the king of Gomorrah, and the king of Admah, and the
king of Zeboiini, and the king of Bela which is Zoar ; and they
joined battle with them in the vale of Siddim; with Chedorlaomer
king of Elam, and with Tidal king of Goiim, and Amraphel
king of Shinar, and Arioch king of Ellasar ; four kings with
five. " There went out the king of Sodom, and the king of
Gomorrah, and the king of Admah, and the king of Zeboiim,
and the king of Bela which is Zoar," signifies, as above, evils
and falsities reigning generally : '' and they joined battle with
them," signifies, that they began the assault : "in the vale of
Siddim," signifies here, as above, what is unclean : " with
Chedorlaomer king of Elam, and Tidal king of Goiim, and
Amraphel king of Shinar, and Arioch king of Ellasar," signify,
principles of truth and goodness in the external man : Chedor-
laomer king of Elam signifies truths ; Tidal king of Goiim sig-
nifies principles of goodness ; the rest signify what is thence
derived : " four kings with five," signifies, the union of the
latter, and the disunion of the former.
1682. " There went out the king of Sodom, and the king
of Gomorrah, and the king of Admah, and the king of Zeboiim,
and the king of Bela which is Zoar." — That these words signify
evils and falsities reigning generally, appears from what was
said above concerning the same (verse 2.) as denoting the lusts
of evil, and the persuasions of falsity. In that verse, by the
same kings are in general signified all evils, and all falsities ;
or, what is the same thing, the lusts of evil and the persuasions
of falsity ; wherefore it is said that war was made with them.
The war with the Rephaim, Zusim, Emim, and Horites, is after-
wards treated of ; as, also, the war with the Amalekites and
Amorites ; and, lastly, with these kings who were named in the
beginniEg ; wherefore by the same kings are here signified only
the ruling evils and falsities which are of a less degree.
1683. " And they joined battle with them." — That by these
words is signified that they began the assault, appears from the
signification of joining battle, as denoting to l)egin the attack ;
for that they rebelled, is said above (verse 3.) It appears also
from this consideration, that evil spirits are they who begin the
assault ; for the case is this : The Lord never commenced the
combat with any hell, but the hells assaulted him. It is the
same with every man who is under temptation, or in combat
with evil spirits : the attendant angels never make the assault, but
this is always done by the evil or infernal spirits : whilst the
142 GENESIS. [Chap. xiv.
angels only avert and defend. The angels derive this mode of
proceeding from the Lord, who is never willing to bring evil
on any one, or to thrust any down into hell, even if he were
the most wicked and deadly enemy ; but it is the evil spirit
himself who brings evil on himself, and casts himself headlong
into hell. This also follows from the nature of evil, and from
the nature of good. It is the nature of evil to be desirous to
annoy every one ; but it is the nature of good to be unwilling
to annoy any one. The evil are in the enjoyment of their veriest
life when making assault upon others, for they are continually
in the desire to destroy ; but the good are in the enjoyment of
their veriest life when they assault no one, but when, on the
contrary, they can be of use in defending others from evils.
1684. " In the vale of Siddim." — That by these words is
signified what is unclean, appears from what was said above (at
verse 3), concerning the vale of Siddim and the sea of salt.
1685. " With Chedorlaomcr king of Elam, and Tidal king
of Goiim, and Amraphel king of Shinar, and Arioch king of
Ellasar." — That hereby are signified principles of truth and
goodness in the external man, appears from the signification
of the same in verse 1 of this chapter.
That Chedorlaomcr king of Elam signifies truths, and Tidal
king of Goiim principles of goodness, and that the rest signify
the things thence derived, appears from this consideration ; that
the same kings are here enumerated in a different order from
what they were above in verse 1. Chedorlaomcr king of Elam
is there mentioned in the third place, but here in the first ; and
Tidal king of Goiim is there mentioned in the fourth place, but
here in the second : the reason is, that it is truth to which be-
longs the primary part in combat ; for the combat is supported
by truth, since the knowledge of what is false and what is evil
is acquired from truth ; wherefore such combats never exist
before man is initiated in the sciences and knowledges of truth
and goodness. Hence by Chedorlaomcr, who is here named in
the first place, is signified the truth which was with the Lord.
This also appears from the signification of Elam, as denoting
faith grounded in charity, which is the same as truth, according
to what was shewn above, chap, x., verse 22. Hence it follows,
that Tidal king of Goiim, or of nations, signifies good, and
that the other kings signify principles of truth and goodness
thence derived.
1686. " Four kings with five." — That hereby is signified the
union of the latter, and the disunion of the former, may appear
from the significations of four, and from the signification of
five. Four signifies union, as consisting of pairs ; as does two,
when it has respect to the marriages of things, agreeably to
what was observed above, n. 720 : but five denotes disunion as
signifying a little, agreeably to what was shewn above, n. 649.
I
1684— 1G90.J GENESIS. 143
All have a determinate signification according to the subject of
which they are spoken.
1687. Verse 10. And the vale of Siddim was full of pits of
bitumen : and the kings of Sodom and of Gomorrah fied, and fell
there : and they that remained fled to the mountain. " The vale
of Siddim was full of pits of bitumen," signifies the nnclean-
ness of falsities and of lusts : " and the kings of Sodom and of
Gomorrah fled, and fell there," signifies that those evils ard
falsities were conquered : " and they that remained fled to the
mountain," signifies that not all were conquered : the mountain
is the love of self and of the world.
1688. " And the vale of Siddim was full of pits of bitumen."
—That hereby is signified the uncleanness of falsities and of
lusts, appears from the signification of Siddim, as denoting
what is unclean, concerning which see above, verse 3 ; as. also,
from the signification of pits, as denoting falsities ; and from
the signification of bitumen, as denoting lusts. Falsities are
called pits by reason of the unclean water contained therein ;
and lusts are called bitumen by reason of the foul sulphureous
stench arising from such water.
1689. " And the kings of Sodom and Gomorrah fled, and
fell there." — That hereby is signified that those evils and falsities
were conquered, appears from the signification of Sodom and
of Gomorrah, as denoting the evils of lusts, and the falsities of
persuasions, concerning which see above : (the kings of Sodom
and Gomorrah here denote all the evils and falsities, even, sig-
nified by the other kings :) and also from the signification of
flying and falling, as denoting the being conquered.
1690. '' And they that remained fled to the mountain." —
That hereby is signified that not all were conquered, appears
without explication. The subject here treated of, in the internal
sense, is concerning the temptations Avhich the Lord endured
in childhood ; respecting which nothing is related in the Word
of the New Testament, where mention is made only of the
temptation in the wilderness, or soon after he came out of the
wilderness ; and, finally, of the last temptation in Gethsemane,
and afterwards. That the life of the Lord, from his earliest
childhood even to the last hour of his life in the world, was a
continual temptation and continual victory, appears from several
passages in the Word of the Old Testament. That his temp-
tations did not cease with the temptation in the wilderness, is
also evident from these words in Luke : "After that the devil
had finished all the temptation, he departed from him for a
seaso?i," (iv. 13 ;) and the same is evident from this circum-
stance, that he was tempted even to the death of the cross
consequently, to the last hour of his life in the world. Hence
it appears that the Lord's whole life in the world, from his
earliest childhood, was a continual temptation and coutinuaj
144 GENESIS. [Chap. xiv.
victory : the close of which was, when he prayed on the cros»
for his enemies ; consequently, for all that dwell on the face of
the whole earth. In the Word of the life of the Lord written
by the Evangelists, no mention is made of any temptation except
the last, and that which he endured in the wilderness : the dis-
ciples were kept unacquainted with any other temptations ; and
even those they were acquainted with appear, according to the
literal sense, so light and trifling, as scarce to amount to anyj^
temptation ; for so to speak and so to answer appears to carry
with it nothing of temptation ; when yet it involves temptations
move grievous than the human mind can conceive or believe.
No one can know what temptation is unless he has been in it.
The temptation which is related in Matt. iv. 1 — 11 ; Mark i. 12,
13 ; Luke iv. 1 — 13, contains a summary description of the Lord's
temptations in general, shewing that, out of love towards the whole
race of mankind, he fought against the loves of self and of the
world, with which the hells were replete. In all temptation, as-
sault is made against the love in which man is principled, and the
degree of the temptation is according to the degree of the love.
If no assault is made upon the love, there is no temptation. To
destroy any one's love, is to destroy his very life ; for love is life.
The life of the Lord was love towards the whole human race ;
which was so great and of such a nature, as to be nothing but
pure love. Against this life of his were admitted continual
temptations, as already stated, from his earliest childhood to
his last hour in the world. The love, which was the Lord's
veriest life, is signified when it is said, that " he hungered ;"
and that " the devil said unto him. If thou be the Son of God,
command this stone that it be made bread : and Jesus answered
him, saying, It is written, that man shall not live by bread
alone, but by every word of God," (Luke iv. 2, 3, 4 ; Matt. iv.
2, 3, 4.) That he fought against the love of the world, or
against all things relating to the love of the world, is signified
by its being related, that " the devil, taking him up into a high
mountain, shewed unto him all the kingdoms of the world in a
moment of time, — and said unto him. All this power will I give
thee and the glory of them ; for that is delivered unto me, and
to whomsoever I will I give it ; if thou, therefore, wilt worship
me, all shall be thine. And Jesus answered and said unto him,
Get thee behind me, Satan ; for it is written. Thou shalt wor-
ship the Lord thy God, and him onlv shalt thou serve," (Luke
iv. 5—8 ; Matt. iv. 8, 9, 10.) That he fought against self-
love, and against all things relating to self-love, is signified by
these words : " 'I'he devil taketh him up into the holy city, and
setteth him on a pinnacle of the temple, and saith unto him,
If thou be the Son of God, cast thyself down ; for it is written,
^e shall give his angels charge concerning thee, and in their
nands they shall bear thee up, lest at any time thou dash thy
lt;91.J GENESIS. 145t
foot against a stone. Jesus said unto him, It is written again,.
Thou shalt not tempt the Lord thy God," (Matt. iv. o, 6, 7 ;
Luke iv. 9 — 12.) His continual victory is signified by its
being said, that, after tlie temptation, " angels came and
ministered unto him," (Matt. iv. 11 ; Mark i. 13.) In short,,
from his earliest childhood, even to the last hour of his life in
the world, the Lord was assaulted by all the hells, which were-
continually overcome, subdued, and conquered by him ; which
he suffered and effected solely out of love towards the whole
human race. Now as this love was not human but divine, and
all temptation is severe in proportion to the greatness of the
love which is assaulted, it may be seen how grievous were his
combats, and how great the ferocity with which the hells assailed
him. That these things were so, I know of a certainty.
1691. That the mountain denotes self-love and the love of
the world, may appear from the signification of a mountain, of
which we shall speak presently. Every evil and every false sen-
timent has its rise in self-love and the love of the world, and is»
derived from no other source ; for the loves of self and of the
world are opposite to celestial and spiritual love, and, in conse-
quence of such opposition, they are continually attempting to
destroy the celestial and spiritual things of the kingdom of God.
All kinds of hatred have their birth from self-love and the love
of the world ; and from hatred come all kinds of revenge and
cruelty ; and from these, again, all kinds of deceit and treach-
ery ; in short, all the hells. That by mountains, in tlie Word,
are signified self-love and the love of the world, may appear
from the following passages : " The lofty looks of man shall be
humbled, and the haughtiness of man shall be bowed down. —
The day of Jehovah Zebaoth shall be upon every one that is
proud and lofty ; and upon all high mountains, and upon all
kills that are lifted up, and upon every high tower,^^ (Isaiah ii^
11, 12, 14, 15 ;) where high mountains manifestly denote self-
love, and hills that are lifted up the love of the world. Again^
in the same prophet : "Every valley shall be exalted, and every
mountain and hill shall be made low," (xl. 4 ;) evidently denot-
ing self-love and the love of the world. Again : " I will make
waste mountains and hills, and dry up all their herbs," (xlii. 15 ;)
where, in like manner, mountains denote self-love, and hills
the love of the world. So in Ezekiel : " The mountains shall
be thrown down, and the steep places shall fall, and every wall
shall fall to the ground," (xxxviii, 20.) And in Jeremiah :
" Behold, I am against thee, 0 destroying mountain, saith the
Jehovah, that destroyest all the earth ; and I will stretch out.
my hand against thee, and roll thee down from the rocks, and
will make thee a burnt mountain," li. 25 ;) speaking of Babel
and Chaldgea, by which, as was shewn above, are signified self-
love and the love of the world. So in Moses's song : " A fire
VOL. 11. K
146 • GENESIS. [Chap. xiv.
i.«^ kindled in mine anger, and shall burn unto the lowest hell,
and siiall consume the earth with her increase, and set on fire
llic foundations of the ynomitains," (Deut. xxxii. 22 ;) where the
foundations of the mountains denote the hells, as is plainly
declared : these are called the foundations of the mountains,
because self-love and the love of the world reign there, and are
thence derived. So in Jonah : •' The waters compassed me about,
even to the soul : the depths closed me round about ; the weeds
were wrapped about my head : I went down to the cuttings off
of the mountains: the earth with her bars was about me for
ever : yet thou hast brought up ray life from the pit, 0 Jehovah
my God," (ii. 5, 6 :) the temptations of the Lord in his combats
against the hells are thus prophetically described by Jonah, when
he was in the belly of the great fish ; as they are also described
in other parts of the Word, particularly in the Psalms of David :
a person in temptation is in the hells ; this depending, not upon
place, but upon state. As mountains and towers signify self-
love and the love of the world, it may thence appear what is
signified by the Lord's being taken by the devil upon a high
mountain and upon a pinnacle of the temple, viz., that he was
brought into the most extreme combats of temptation against
tiie loves of self and of the world, that is, against the hells.
Mountains, also, in an opposite sense, as is usual, signify celes-
tial and spiritual love ; according to what was shewn above, n.
795, 796.
1692. Very few are capable of knowing what is eifected by
temptations, or the combats of temptation. They are the means
/)y which evils and falsities are loosened and dispersed in man,
;and by which horror is excited at the thought of them, and
conscience is not only formed, but is also confirmed, and thus
man is regenerated. This is the reason that such as are rege-
nerated are let into combats and undergo temptations ; which
is efl'ected in the other life, if not in the life of the body, with
all who are capable of being regenerated ; and from this cir-
cumstance it is that the Lord's church is called the church
militant. But the Lord alone sustained the most cruel combats
of temptation which he underwent, by his own strength, or by
liis own power ; for he was encompassed about by all the hells,
and continually overcame them. It is also the Lord alone who
fights and overcomes in men. when they are engaged in the
comliats of temptation ; for man can eifect nothing against evil
or infernal spirits by his own proper power, because they cohere
with the hells in such a manner, that supposing one to be sub-
dued, another would take up the assault ; and so they would
go on to eternity : they may be compared to a sea, which presses
upon every part of a dyke raised to oppose its waves, and which,
if it was to make the smallest breach or passage in any part,
would never cease to rush through, and would inundate the
1692— 1695.J GENESIS. 147
whole country below its level, till nothing was left above. So
would it be witii man, unless the Lord alone sustained in him
the combats of temptations.
1693. Verse 11. Jind they took all the wealth of Sodom and
Gomorrah, and all their victuals, and departed. " They took
all the wealth of Sodom and Gomorrah," signifies that they
were deprived of the power of doing evil : " and all their vic-
tuals," signifies that they were deprived of the power of thinking
what is false : '' and departed," signifies that thus they were
left.
1694. " And they took all the wealth ,of Sodom and Go-
morrah."— That hereby is signified that they were deprived of
the power of doing evil, appears from the signification of taking
the wealth of any one. By the wealth of Sodom and Gomorrah,
in the internal sense, nothing else is meant but evil and falsity.
Evil is here signified by wealth, and falsity by victuals. With
respect to the good, spiritual wealth and riches are nothing else
but the principles of goodness and truth with which they are
gifted and enriched by the Lord : so, with respect to the evil,
wealth and riches are nothing else but the evils and falsities
which they have acquired to themselves. Such things are also
signified by wealth, in the Word. Hence it appears, that to
take the wealth of Sodom and Gomorrah, is to deprive them of
the power of doing evil.
1695. " And all their victuals." — That by these words is
signified that they were deprived of the power of thinking what
is false, appears from the signification of victuals or food. What
the celestial, spiritual, and natural food are which are enjoyed
in the other life, has been shewn above, n. 56, 57, 58, 680, 681.
These three kinds of food correspond also with bodily food, and
are therefore represented in the Word by victuals or food, and
are called so. J3ut the food of evil and infernal spirits is what
is contrary to wisdom, intelligence, and true science ; which is
everything false : and, what is surprising, with this food the evil
spirits are also supported. The reason is, because it is their
life ; for they cannot live unless they are left at liberty to revile,
and even to blaspheme, the truth. Still, however, licence is
not given them to think and speak anything false, except what
originates in their evil, not what is contrary to their proper evil,
for this is deceit : for so far as they speak what is false from the
impulse of their own evil, they speak from their own life ; and
this is excused them, because they are of such a nature, that
they could not otherwise live. With respect to their being de-
prived of the power of doing evil, and of thinking what is false,
the case is this : in combats of temptation it is permitted evil
spirits to bring forth all the evil and falsity adhering to a man,
and to combat from that ground : but when they are conquered,
it is no longer allowed them to do so ; for they instantly perceive
148 GENESIS. [Chap, xiv,
in man that goodness and truth are confirmed. Such is the
perception of spirits, and so superior is it to that of men. From
tiie mere sphere of a man confirmed in truth and goodness, they
know instantly how the case is, what answer they will receive,
and many other things besides. This appears evidently with a
regenerate spiritual man ; with whom evil spirits are alike pre-
sent as with an unregenerate man, but then they are in a state
of servitude and subjection. This is what is signified by their
being deprived of the power of doing what is evil, and of think-
ing what is false.
1696. That by their departing, 1« signified that they were
left, appears without explication.
1697. Yerse 12. Jind they took Lot, Abram^s brother's son^.
and his substance, and departed : for he dwelt in Sodom. " They
took Lot, Abram's brother's son, and his substance, and de-
parted,'"* signifies that principles of apparent goodness and truth,
which in themselves are not such, occupied the external man,,
and all things there: "and he dwelt in Sodom," signifies his
state.
1698. " And they took Lot, Abram's brother's son, and his
substance, and departed." — That hereby is signified that prin-
ciples of apparent goodness and truth, which in themselves are
not such, occupied the external man, and all things there, ap-
pears from the signification of Lot, as denoting the sensual or
external man appertaining to the Lord, according to what was
said and shewn above ; and, in the present case, the external
man as to principles of apparent goodness and truth, which are
here the substance of Lot. That such kinds of goodness and
truth appear as genuine in early childhood, when yet, in them-
selves, they are not so, was explained above : but that by de-
grees they were purified, this being effected by the combats
of temptation, may appear from what has been said on that
subject.
1699. "For he dwelt in Sodom."— That these words signify
his state, appears from the signification of Sodom.
17U0. Verse 13. And there came one that had escaped, and
told Abram the Hebrew; for he was dwelling in the oak-groves
of Mamre the Amorite, the brother of Eshcol, and brother of
Aner : and these men were in alliance with Abram. " There
came one that had escaped, and told Abram the Hebrew," sig-
nifies that the Lord perceived from his interior man ; Abram
the Hebrew is the interior man to which is adjoined the internal
or Divine : " for he was dwelling in the oak-groves of Mamre
the Amorite," signifies a state of perception from the rational
man : " the brother of Eshcol and brother of Aner : and these
men were in alliance with Abram," signifies the state of the
rational man as t3 the external, and the quality of his principle»
of goodness and truth.
1696— 1702.J GENESIS. 149
1701. " And there came one that had escaped, and told
Abrara the Hebrew." — That by these ;vords is signified, that
the Lord perceived from his interior man, appears from the
signification of Abram the Hebrew, as denoting the interior
man conjoined with the internal ; of which we shall speak pre-
sently : and as, in the internal sense, these things are spoken
respecting the Lord, and the historical circumstances are repre-
sentative, it is evident that by these words, " There came one
that escaped, and told," nothing else is signified but that the
Lord perceived. The interior man perceives what is doing in
the external man, just as if any one should tell or declare it.
The Lord, who had a perception of all that was done, knew
■clearly the nature and origin of all that existed with him ; as
when any thing partaking of evil occupied the affections of the
-external man, or any thing partaking of falsity his knowledges :
and as it was not possible for him not to know the nature and
origin of these, it was also impossible that he should not know
what evil spirits excited them, and how they excited them ;
with many other circumstances : for such things, and innumer-
able others, are not concealed from the notice of angels, and
■even of men who have heavenly perception ; much less could
they be concealed from the Lord.
1702. That Abram the Hebrew is the interior man, to which
is adjoined the internal or Divine, may appear from the signi-
fication of Abram the Hebrew, or from Abram being here sur-
named " the Hebrew." In all that is said above, and in all
that follows, concerning Abram, he is never called the Hebrew,
-xcept in this passage ; wherefore some distinct particular apper-
taining to the Lord must be represented and signified by the
title. What this is, may appear from the internal sense ; which
shews, that it is the interior man adjoined to the internal or
Divine ; as may also appear from the series of the things treated
of in the internal sense. The term " Hebrew " is used, in the
Word, when any thing relating to service is signified, of what-
ever nature it be ; as may appear from what follows : and the
interior man is of such a nature as to serve the internal or
Divine : and, for this reason, the interior man is here called
Abram the Hebrew. It is scarce known to any what the inte-
rior man is : wherefore it may be expedient to say a few words
on the subject. The interior man is the middle between the
internal and external man. By means of the interior man, the
internal communicates with the external ; and without such a
medium no communication could possibly exist. The celestial
principle is distinct from the natural, and still more from the
corporeal ; and unless there be a medium of communication,
it is not possible for the celestial to operate on the natural, and
etill less on the corporeal. The interior man is what is called
the rational man ; and this, as being the middle, communicate?
150 GENESIS. [Chap. xiv.
with the internal, where is real goodness and truth, and also
with the exterior where is evil and falsity. By means of com-
munication with the internal, man has a capacity of thinking
concerning things celestial and spiritual, or of looking upwards,
which brutes cannot do : and, by communication with the exte-
rior, he has a capacity of thinking concerning things worldly
and corporeal, or of looking downwards ; in which respect he
diflTers little from brutes, which likewise have an idea of things
terrestrial. In a word, the interior or middle man is properly
the rational man ; which is spiritual or celestial when he looks
upwards, but merely animal when he looks downwards. It is
known that man has the power of saying one thing whilst he
thinks another, and of doing one thing whilst his will is towards
another ; and that, consequently, there is such a thing as dissi-
mulation and deceit, and also such a thing as reason or a rational
principle, and that this principle is interior with respect to the
external, since it may dissent from what the latter does. It is
further known, that, with man who is becoming regenerate, it
is something interior which combats with that which is exterior.
This interior principle which thinks and wills differently from
the exterior, and which combats against it, is the interior man.
In this interior man, there is conscience with the spiritual man,
and perception with the celestial man. This interior man, joined
with the Divine Internal in the Lord, is what is here called
Abram the Hebrew.
1703. That the terra Hebrew is predicated in the word of
those things which relate to service, appears from the following
passages : " If thy brother, a Hebrew man, or a Hebrew woman,
be sold unto thee, and serve thee six years ; then in the seventh
year thou shalt let him go free from thee," (Deut. xv. 12 ;)
where the terms "Hebrew man " and " Hebrew woman " are
used, because the subject treated of is concerning service. So
in Jeremiah : " At the end of seven years, let ye go every man
his brother, a Hebrew which hath been sold unto thee : and
when he hath served thee six years," (xxxiv. 14, 9 ;) whore, in
like manner, the term Hebrew is used because service is treated
of; otherwise the sons of Jacob are not called Hebrews in the
prophets. So in Samuel : " Be strong, and quit yourselves like
men, 0 ye Philistines, that ye be not servants unto the Hebrews,
as they have been to you," (1 Sam. iv. 9 ;) where the term
Hebrew is used for the same reason. So in Moses : "Jehovah
said unto Moses, Go in unto Pharaoh, and tell him. Thus saitb
Jehovah the God of the Hebrews, Let my people go, that they
may serve me," (Exod. ix. 1, 13 ; x. 3 ;) where also they are
called Hebrews in relation to service. So the wife of Potiphar
cried out concerning Joseph, " See he hath brought in a Hebrew
unto us to mock us," (Gen. xxxix. 14 ;) where Joseph is called
a Hebrew, because he was a slave or servant. So the chief of
1703— 1707.J GENESIS. 151
»Iio bakers said to Pharao.i, "There was with us a young man,
a Hebrew, scrvcmt to the captain of the guard, and he interpreted
to us our dreams," (Gen. xli. 12.) The Egyptians, also, called
the children of Israel Hebrews, because they were servants, or
in service, as is well known, (Exod. i. 15, 16, 19, and else-
where.)
1704. "For he was dwelling in the oak-groves of Mamre
the Amorite." — That by these words is si<^nified a state of per-
ception from the rational man, appears from the signification!
of an oak-grove, and of the oak-groves of Mamre the Amorite f
concerning which see above, n. 1442, 1448, 1616.
1705. " The brother of Eshcol, and the brother of Aner :
and these men were in alliance with Abram." — That hereby is
signified the state of the rational man as to the external, de-
noting the quality of his principles of goodness and truth, may
appear from the signification of those names ; concerning which,
see below, at verse 24, where they are again mentioned. Suf-
fice it here briefly to observe, that by Mamre, Eshcol, and Aner,.
are represented, and signified, the angels, who were attendant
on the Lord, when he w^as engaged in combat in his earliest
childhood. These angels were of a quality like that of the
principles of goodness and truth then with the Lord ; from
which they have their names. No angel in heaven has any
name, but principles of goodness and truth are the things of
which their names are predicated ; as in the case of MichaeE
and other angels mentioned in the Word : there never existed
any particular angels of those names, but they are so denomi-
nated in relation to their office, whatever it may be. Such is
the case here in respect to Mamre, Eshcol, and Aner, but repre-
sentatively.
1706. Verse 14, ^itid when Abram heard that his brother
was made captive, he got ready his trained [servants^ boi'n in his.
house, three hundred and eighteen, and pursued unto Dan. " And^
when Abram heard that his brother was made captive," signifies,,
that the interior man perceived in what state the external was :
" he made ready his trained [servants] born in his house," sig-
nifies, those principles of goodness appertaining to the externall
man, which were now delivered from the yoke of slavery : " three
hundred and eighteen," signifies, their quality : " and pursued
unto Dan," signifies, the beginning of purification.
1707. "And when Abram heard that his brotiier was made
captive." — That by these words is signified that the interior
man perceived in what state the external was, appears fi-om the
signiticatiou of xVbram in the preceding verse, as denoting the
interior man to which was adjoined the internal or divine man ;
and from the signification of Lot, as denoting the external man,
according to what was shewn above : also, from the signification
of hearing that his brother was made captive, as denoting to
152 GENESIS. [Chap. xiv.
perceive in what state he was, viz., that principles of apparent
■goodness and truth had possession of him, according to what
was said in verse 12. In respect to these particulars, the case
is this : When the interior man, which is understood by Abrani
the Hebrew, perceived that the principles of goodness and truth
by which the combat had been supported, were not such except
in appearance, and that they had possession of the whole ex-
ternal man, signified by Lot his brother's son, then the interior
man, or the internal divine man by means of the interior, puri-
fied those principles. How this is effected cannot possibly be
known to any one, except it be revealed to him ; for the influx
of the internal man, through the interior or middle man, into
the external, is a hidden arcanum, especially at this time, when
few, if any, know what the interior man is, much less what the
internal is. What the internal man is, and what the interior,
may be seen above, at verse 13 ; but here it may be expedient
briefly to explain the nature of influx. The internal man, with
every individual, is of the Lord alone ; for there the Lord stores
up the principles of goodness and truth with which he endows
man from infancy : hence, by means of these, he flows into the
interior or rational man, and by this into the exterior : and it is
thus that he gives to man a capacity to think, and to be a man.
But the influx from the internal man into the interior or middle
man, and thus into the exterior, is twofold, either by things
celestial or by things spiritual ; or, what amounts to the same,
either by principles of goodness or by truths. The influx by
things celestial, or by principles of goodness, has place only
with regenerate men, who are gifted either with perception or
with conscience, consequently it has place by perception or by
■conscience, wherefore the influx by things celestial only exists
with those who are principled in love to the Lord, and in charity
towards their neighbor. But the influx from the Lord by things
spiritual, or by truths, has place with every man ; and unless
it did, it would be impossible for man eithe/to think or speak.
When man is of such a character as to pervert the principles of
^goodness and truth, and when he is regardless of things celes-
tial and spiritual, there is then no influx of things celestial, or
of goodness, but the way for their entrance is closed ; neverthe-
less there is still an influx of things spiritual, or of truths, and
the way for their admission is kept continually open. Hence it
may appear what is the nature and quality of the interior or
middle man, that is, of the rational man. By Abram is here
signified the internal man in the interior or middle man. When
things celestial, or principles of goodness, flow irom the internal
man into the interior, then the internal man appropriates to
itself the interior or middle man, and makes it his own ; but
still the interior or middle man is distinct from the internal.
The case is the same wiicii the internal man, by tlie interior or
1708.J GENESIS. 153
middle man, flows into the exterior : it then also appropriates
to itself the exterior man and makes it his own ; but still the
exterior man is distinct from the interior. So, in the present
case, when the internal man, in the interior or middle man,
perceives that the state of the external man was such as has heeu
described, or that he was made captive ; that is, that principles
of g-oodness and truth not genuine but apparent had possession
of him, by which he fought against so many enemies, then he
(the internal man) flowed in and reduced all things to order,
and delivered him (the external man) from those things which
infested him, and thereby purified him, so that his principles of
goodness and truth were no longer apparent, but genuine, and
consequently conjoined with the internal or divine man, and
this, as stated, by means of the interior or middle man. In
this respect the Lord was not like any man ; that his interior
man, as to things celestial or good, was divine, and from his
very nativity adjoined to the internal. The internal, with this
interior, was his Father, Jehovah himself. But in this respect
he was like other men, that his interior man, as to things spi-
ritual or truths, was adjoined to the external, and thus was
human : but this, also, by combats of temptation, and continual
victories acquired by his own power, was made Divine, that is,
Jehovah. The external man is what is called Lot, and, in a
former state, he was denominated Abram's brother's son, but in
this state, Abram's brother : he is called his brother's son when
occupied by principles of apparent goodness and truth ; but he
is called his brother when occupied by genuine principles of
goodness and genuine truths.
1708. " He got ready his trained [servants] born in his
house." — That hereby are signified those principles of goodness
appertaining to the external man which were now delivered from
the yoke of slavery, appears from the signification of trained
servants] and of those born in Abram's house. The trained
servants] of Abram, or those initiated as recruits into military
service,* are, in the internal sense, those principles of goodness
appertaining to the external man, which are capable of being
* To express what is here rendered " trained [servants]," and " initiated as
recruits into military service," the author only uses the two words initiati and
Hovitii, — literally, initiated [ones], and novitiates : which he repeats below. But if
uo more words were used in English, the passage would be unintelligible ; and the
sense is certainly that which is expressed above. The term in the original Hebrew,
as applied to persons, means, instructed in some knowledge or art, or initiated into
its exercise. The knowledge or art into which these servants of Abram were, initiated
was, as is plain from the context, the use of arms ; wherefore the term is very pro-
perly translated, in the English Bible, by the word "trained," as above. As it
never was the practice, among people keeping slaves, to put arms in their hands
indiscriminately, this was only done by Abram with those " born in his house," and
whose attacnment and fidelity could thus be depended on. This is the natui-al
and historical ground of the facts here mentioned ; though the recording of sucb
minute j^articulars in the Word is solely for the sake of the internal sense.
154 GENESIS. [Chap. siv.
conjoined with the interior inan : those born iu the house are
the same principles of goodness, and also truths, under the
character of being self-procured, or properly his own. But
these words contain more arcana than it is easy to express,
especially concerning the manner in which apparent principles
of goodness, after the combats of temptation, become genuine,
and how they are then capable of being conjoined with the
interior or middle man, and by this with the internal man, and i
of becoming in like manner Divine. For the Lord, by degrees,
adjoined the Human Essence to the Divine ; which he effected,
as observed above, by combats of temptation and victories ac-
quired in them. These principles of goodness made genuine,
are what are called Abram's trained ("servants] or recruits ; for
they were disciplined, and added as recruits, by temptations :
and as they were procured by his own proper power, they are
called those born in his house.
1709. " Three hundred and eighteen." — That by these words
is signified their quality, viz., that they are the holy things of
combat, is involved in the signification of the number eighteen,
and also of the number three hundred ; for these numbers are
compounded of three and six : three signifies what is holy, as
was shewn, n. 720, 901 : and six signifies combat, as was shewn,
n. 737, 900. That Abram got ready, or equipped, so many
men, is a real historical fact ; but still it was representative : as
is the case with every historical truth of the Word recorded in
the five books of Moses, in the books of Joshua, of Judges, of
Samuel, of the Kings, of Daniel, and of Jonah ; where, also,
the numbers mentioned involve arcana. For there is nothing
written in the Word which does not involve some arcanum,
otherwise it would not be the Word ; nor would it otherwise
have been recorded that Abram equipped three hundred and
eighteen men, and that they were trained and born in his house,
with many other particulars mentioned in this chapter.
1710. " And pursued unto Dan." — That by these words is
signified a state of purification, appears from the series of the
things treated of in the internal sense. To pursue enemies here
means, to expel evils and falsities, which were attached to
principles of goodness and truth, and caused them to be only
apparently such, and thus to deliver and purify them. " Unto
Dan," signifies, to the last border of Canaan, "consequently, to
the extreme boundaries whither they had fled. That Dan sig-
nifies the last borders, or the extreme boundaries, of Canaan,
appears throughout the Word ; as in Samuel : " To translate the
kingdom from the house of Saul, and to set up the throne of
David over Israel and over Judah, from Dan even to Beersheba,"
(2 Sam. iii. 10.) Again : " That all Israel be generallv gathered
unto thee, from Dan even to Beersheba," (2 Sam. 'xvii. 11.)
Again : " The king said to Joab, Go now through all the tribes»
•
1709—1712.] GENESIS. 155
of Israel, from Dan even to Beersheba," (2 Sam. xxir. 2, 15.)
So in the book of Kings : " Judah and Israel dwelt safely,
every one under his vine and under his fig-tree, from Dan oven
to Beersheba," (1 Kings iv. 25.) From which passages it is
evident, that Dan was the last border of Canaan, to which lie
pursued the enemies who infested the principles of goodness and
truth belonging to the external man : but as Dan was a border
of Canaan, consequently within it, to prevent their remaining
there, he routed them farther, viz., to Hobah on the left of
Damascus, as appears from the subsequent verse, and thus he
purified those principles. By the land of Canaan, in a holy
sense, is signified, as was observed above, the kingdom of the
Lord, consequently the celestial principle of love, or goodness :
and, principally, goodness appertaining to the Lord.
1711. Verse 17. .^nd he divided himself against them in the
night, he and his servants, and smote them, and pursued them
even to Hobah. which is on the left of Damascus. " He divided
himself against them in the night," signifies, the shade in
which were principles of apparent goodness and truth ; " he and
his servants," signifies, the rational man, and those things in
the external man which were obedient : " and smote them," sig-
nifies, rescue : " and pursued them even unto Hobah, which is
on the left of Damascus," signifies, the degree of extent.
1712. " And he divided himself against them in the night."
— That by these words is signified the shade in which were the
principles of apparent goodness and truth, appears from the
signification of night, as denoting a state of shade. That is
called a state of shade, when it is not known whether goodness
and truth be apparent or genuine. Every one who is principled
in apparent goodness and truth, supposes it to be genuine. The
evil and falsity which is included in apparent goodness and
truth, are what cause the shade, and make such goodness and
truth to appear genuine. They who are in ignorance can know
no other, than that the good which they do, and the truth
which they think, are their own. The case is the same with
those who attribute to themselves the good actions which they
do, and place merit in them ; not knowing at that time, that
they are not good, although they appear so, and that the pro-
perty and self-merit which they claim in them are things evil
and false, which cause obscurity and darkness. So also in many
other cases. The quality and quantity of the evil and falsity
which lie concealed in such acts and pretensions cannot be so
clearly seen in the life of the body as in the other life, when
they are exhibited to view as in clear day light. The case, how-
ever, is otherwise, if this be occasioned by ignorance not con-
firmed ; for then those evils and falsities are easily dispersed :
but where men confirm themselves in the persuasion that they
can do good, and resist evil, by their own strength, and that
156 GENESIS. [Chap. xiv.
thus they merit salvation, this remains adjoined to them, and
causes their good to be evil, and their truth to be falsity.
Nevertheless, such is the law of order, that man ought to do
good as of himself, and therefore not to hang down his hands,
under the idea that, because he cannot, of himself, do any
thing that is good, he ought to wait for immediate influx from
above, and so remain in a passive state ; for this is contrary to
order : but he ought to do good as of himself; and when he
reflects upon the good which he does, or has done, he should
think, acknowledge, and believe, that it was the Lord with him
who wrought it. For when a pei«on hangs down his hands
under the above-mentioned idea, he is not a subject on which
the Lord can operate, since the Lord cannot operate by influx
on any one, who deprives himself of every thing into which the
requisite power can be infused. He would then be like a man
who should refuse to learn any thing unless taught it by imme-
diate revelation ; or who should refuse to teach any thing,
unless ho was immediately prompted what to say; or who should
refuse to attempt any thing, unless he was impelled to it, as
one without will ; when yet, if what he requires were granted,
he would be still more indignant, to find himself as something
inanimate, when, nevertheless, what is animated by the Lord
with man is that which appears as if it was from man. Thus,
that man does not live from himself, is an eternal truth ; yet
unless he appeared to live from himself, it would be impossible
for him to live at all.
1713. " He and his servants." — That these words signify
the rational man, and those things in the external man which ^
were obedient, appears from the signification of he, that is, '^':'
Abram, as denoting the interior man, concerning which see
above ; and from the signification of servants, as denoting the
things which are obedient. All things that are in the external
man, before he is liberated and rescued, are called servants :
for they obey the interior man, just like servants. As, for
example : there appertain to the exterior man both aff'ections
and scientifics : the former being derived from the principles of
goodness belonging to the interior man, and the latter from his
truths. When these are so acted upon as to concur with the
interior man, they are said to serve and to be obedient : where-
fore here, by servants are signified nothing else than those
things in the external man which were obedient.
1714. That by smiting them is signified rescue, may appear,
without explication, from the series of the things treated of.
1715. " And pursued them even to Hobah, which is on the
left of Damas3us." — That hereby is signified the degree of ex-
tent, may appear from the signification of Hobah, wuich is on
the left ol Damascus. WhereHobah was situated id not known,
since no further mention is made of it in the Word ; but
m
1713— 1717.J GENESIS. 157
Damascus was the capital of Syria, as appears 2 Sam. viii. 5, 6 :
Isaiah vii, 8, by which is signified nearly the same as by Syria
itself, concerning which see above, chap. x. verse 22. The last
border of the land of Canaan, but beyond Dan, is described by
Damascus ; as in Amos * " Ye have taken up Siccuth your king,
and Chiun your images, the star of your gods, whom ye have
made for yourselves : therefore I will cause you to go into cap-
tivity beyond Damascus," (v. 26, 27.) The border of the holy
land, or of the Lord's kingdom, towards the north, is also
called the border of Damascus, (Ezek. xlvii. 16, 17, 18 ; xlviii. 1.)
In the passage before us, when it is said that they were smitten
and pursued even to Hobah, which is on the left of Damascus,
it signifies the extent to which principles of apparent goodness
and truth were purified. But unless the nature and quality of
such principles of goodness and truth be known, and by what
means they are purified and made genuine, it is impossible to
explain what is here properly meant by Hobah on the left
of Damascus, further than to say, in general, that they were
purified.
1716. Verse 16. And he brought back all the substance ;
and also brought back his brother Lot and his substance ; and
the loomen, also, and the people. " He brought back all the
substance," signifies, that the interior man reduced all things
in the external to a state of agreement : "and also brought
back his brother Lot, and his substance," signifies the external
man and all things appertaining thereto : " the women, also,
and the people," signifies, both principles of goodness and of
truth.
1717. "And he brought back all the substance."— That
hereby is signified that the interior man reduced all things in
the external to a state of agreement, may appear from the sig-
nification of bringing back all the substance. The substance
here mentioned is what Chedorlaomer and the kings that were
with him took from their enemies ; concerning which see above.
By Chedorlaomer and the kings that were with him are signified
the principles of goodness and truth appertaining to the exterior
man ; the substance taken by them from their enemies signifies
nothing else, than tliat they deprived them of the power of
doing evil and of thinking what is false, which is signified by
the wealth of Sodom and Gomorrah, and by all the victuals
which they took ; concerning which see above, at verse 11.
How this matter is, cannot be explained in a few words ; suffice
it however to give some idea of it by the following observations.
Whosoever is engaged in the combats of temptation, and con-
quers in them, acquires to himself more and more power over
evil spirits, or over the diabolical crew, till at length they dare
not assault him ; but on every victory obtained, the Lord reduces
to order the principles of goodness and truth, by which the
158 GENESIS. [Chap. xiv.
combat was supported ; when, consequently, those principles
are purified ; and, in proportion as they are purified, the celes-
tial thinfcs of love are insinuated into the exterior man, and
correspondence between them is effected. This is what is sig-
nified by bringing back all the substance. Whosoever supposes
that the external man can be reduced to correspondence without
the combats of temptation is deceived ; for temptations are the
means of dissipating evils and falses, and also of introducing
principles of goodness and truth, and of reducing to obedience
the things appertaining to the external man, so that the external
man may serve the interior or ratioiial man, and thereby the
internal, that is, the Lord operating through the internal. That
this is the effect of temptations, can only be known to those
who are regenerated by then : but how this effect takes place, it
is scarcely possible to describe even in the most general manner;
for the ground and manner of its working are unknown to man,
it being the divine operation of the Lord.
1718. "And also brought back his brother Lot and his
substance." — That by these words is signified the external man,
and all things appertaining thereto, appears from the significa-
tion of Lot, as denoting the external man ; concerning which
frequent mention is made above. It is scarcely known at this
day what the external man is ; for it is generally supposed that
the things appertaining to the body alone constitute the external
man, such as his sensual faculties or organs, or those of the
touch, the taste, the smell, the hearing, and the sight ; as, also,
the appetites and pleasures. But these only constitute the
outermost man, which is merely corporeal. The external man,
properly so called, consists of, and is constituted by scientifics
appertaining to the memory, and affections appertaining to the
love in which man is principled ; as also by the sensual faculties
and organs proper to spirits, together with the pleasures which
likewise appertain to spirits. That these properly constitute the
external or exterior man, may appear from men in another life,
or from spirits, who in like manner have an external man and
an interior, and, consequently, an internal man. The body is
only as an integument or shell, which is dissolved in order that
man may truly live, and that all things appertaining to him
may become more excellent.
1719. "And the women also, and the people." — That these
words signify both principlesof goodness and truth, may appear
from the signification of wives and daughters, as denoting prin-
ciples of goodness ; concerning which," see above, n. 489, 490,
491, 568, 915, (here women are mentioned instead of wives and
daughters ;) and from the signification of people, as denoting
truth^; concerning which, see above, n. 1259, 1260.
1720. Verse 17. And the king of Sodom went out to meet
him, after he returned from smiting Chedorlaomer, and the kings
1718— 1725.J GENESIS. 159
that were with him, at the valley of Shaveh, which is the king's
valley. "The king of Sodom went out to meet him," signifies
the submission of evil and falsity : " after he returned from
smiting Chedorlaomer and the kings that were with him," sig-
nifies the deliverance and rescue of principles of apparent good-
ness and truth : " to the valley of Shaveh, which is the king's
valley," signifies the state of the external man as to princi])les
of goodness and truth at that time.
1721. "The king of Sodom went out to meet him." — That
by these words is signified the submission of evil and falsity,
appears from the signification of the king of Sodom, as denoting
evil and falsity, against which combat was waged ; and from the
signification of going out to meet, as denoting to submit them-
selves. As the submission of evil and falsity makes a part in
the series of the things treated of, mention is here made of the
king of Sodom's going out to meet Abram ; but he is further
treated of below, at verse 21.
1722. " After he returned from smiting Chedorlaomer, and
the kings that were with him." — That these words signify the
deliverance and rescue of principles of apparent goodness and
truth, appears from what goes before, and from what has been
said above concerning Chedorlaomer and the kings that were
with him.
1723. At the valley of Shaveh, which is the king's valley."
— That hereby is signified the state of the external man as to
principles of goodness and truth at that time, may appear from
the signification of the valley of Shaveh ; and also of the king's
valley. The valley of Shaveh signifies the principles of goodness
belonging to the external man ; and the king's valley signifies
the truths belonging to the same. The external man is called a
valley from the circumstance of his being below or beneath : for
that which is exterior, or more outward, is also inferior or lower ;
as that which is more inward, is also superior or higher. That a
king signifies truth, was shewn above, n. 1672.
1724. Verse 18. jind Melchizedek king of Salem brought
forth bread and wine : and he was priest to God most High.
*' Melchizedek" signifies the celestial things of the interior man
existing with the Lord : " king of Salem," denotes a state of
peace as to things interior or rational : " brought forth bread."
signifies things celestial and refreshment thence derived : " and
wine," signifies things spiritual, and the refreshment thence :
*' and he was priest," signifies the holy principle of love : " to
God most High," signifies the internal man, who was Jehovah.
1725. That Melchizedek signifies the celestial things of the
interior man existing with the Lord, may appear from the sig-
nification of Melchizedek, of which we shall speak presently ;
and also from what goes before and what follows after. What
the internal man is, what the interior, and what the external,
160 GENESIS. [Chap. xiv.
has been abundantly shewn above ; also, that the internal mao
flows through the interior into the external ; and further, that
the internal man flows into the interior, either by means of
things celestial, or by means of things spiritual ; by means of
things celestial with every regenerate man, that is, with those
who live in love to the Lord and in love towards their neiglibour ;
but by means of things spiritual with every man, whatever be
his nature and quality ; for hence every one derives light from
heaven, that is, enjoys the faculty of thinking and speaking,
and of being a man ; on this subject see what was said above,
n. 1707. The celestial things of the interior man are all such
as relate to celestial love, as has been often stated. These
celestial things appertaining to the Lord's interior man, or the
Lord's interior man as to these celestial things, is called Mel
chizedek. The internal man, in the Lord, was Jehovah himself.
The interior man, when purified after the combats of tempta-
tion, was also made Divine and Jehovah ; as was also the
external man in like manner. But now, when the interior man
was in a state of temptation-combats, and not so purified by
those combats as to things celestial, it is called Melchizedek^
that is, king of holiness, and of justice or righteousness. That
this is the case, may appear also from David when treating of
the Lord's temptation-combats ; where the Lord's interior man
as to things celestial is called Melchizedek : thus : " Jehovah
said to my Lord, Sit thou on my right hand till I make thine
enemies thy footstool. Jehovah shall send the rod of thy
strength out of Zion ; rule thou in the midst of thine enemies.
Thy people shall be willing in the day of thy power, in the
beauties of holiness ; from the womb of the morning thou hast
the dew of thy youth. Jehovah hath sworn, and will not repent.
Thou art a priest for ever, after the order of Melchizedek. The
Lord at thy right hand shall strike through kings in the day of
his wrath," (Ps. ex. 1—5 ;) where the subject treated of is the
Lord's temptation-combats with the hells, as may appear from
each particular expression : that the subject treated of is con-
cerning the Lord, he himself teaches (Matt. xxii. 41, 42, 43 ;
Mark xii. 36 ; Luke xx. 42, 43, 44 :) to make his enemies his
footstool, to rule in the midst of his enemies, the day of power,
and to smite kings in the day of his wrath, are expressions de-
noting temptation-combats, and victories.
1726. " King of Salem." — That these words signify a state
of peace as to things interior or rational, appears from the sig-
nification of Salem. Salem, in the original tongue, signifies
peace, and also perfection ; consequently, a state of peace, and
a state of perfection. A state of peace is the state of the Lord's
kingdom. In that state the celestial and spiritual things of the
Lord are as in their morning and their spring ; for peace is as
the morning, in respect to the times of the day, and as the
1726— 1728.J GENESIS. 161
spring, in respect to the seasons of the year. Tlie mornins: and!
the spring have this effect, that whatever at those times touches
the senses, is full of joy and gladness, each particular object par-
taking of an affection derived from the general one of morning
and t?pring. So it is in respect to the state of peace in the Lord's
kingd.'im. In this state all things celestial and spiritual are,
as it wore, in their morning or spring-tide flower and smiling
serenity, that is, in their essential happiness. A state of peace
thus affe».is every thing,, for the Lord is essential peace itself.
This state of peace is signified by Salem in David ; " In Judah
is God kno«vn, his name is great in Israel ; in Salem also is his
tabernacle, and his dwelling-place in Zion," (Psalm Ixxvi. 1, 2.)
Whilst man is engaged in temptation-combats, he is at time»,
gifted by the Lord with a state of peace, and is thus refreshed'..
A state of peace is here signified by Salem, and presently also-
by bread and wine, by which are signified things celestial and
spiritual, consequently a state of celestial and spiritual things-
in peace ; which state is true refreshment.
1727. " Brought forth bread and wine." — That bread signi-
fies things celestial and the refreshment thence derived, and!
that wine signifies things spiritual and the refreshment thence
derived, appears from the signification of bread, as denoting
what is celestial ; concerning which see n. 276, 680, and from
the signification of wine, and also of a vine and a vineyard, as
denoting what is spiritual ; concerning which, see n. 1069, 1071.
As bread signifies things celestial, and wine things spiritual,,
they were also adopted as symbols in the holy supper. The like
is here signified by Melchizedek's bringing forth bread and
wine ; hence, in the Ancient Church, bread was representative
of all things celestial, and wine of all things spiritual ; con-
sequently, in the present case, they were representative of the
Lord himself, from whom every thing celestial and spiritual,
proceeds.
1728. " And he was priest." — That hereby is signified the»
holy principle of love, appears from the signification of a priest,,
as the term is used in the Word. There are two things which
are predicated of the Lord, viz., that he is a king, and that he
is a priest : a king, or what appertains to royalty, signifies holy
truth ; a priest, or what appertains to the priesthood, signifies-
holy good : theformer is the Divine-spiritual principle ; the latter-
is the Divine-celestial. The Lord as a king governs all things in
the universe, as to every particular, by virtue of Divine Truth,,
and as a priest by virtue of Divine Good. Divine Truth is the-
absolute order of his universal kingdom, all the laws of which
are principles of truth, or are eternal truths. Divine Good is
the absolute essential of order, all things appertaining to which
are of mercy. Each is attributed to the Lord. If only Divine
Truth could be attributed to him. no flesh could be saved, for
VOT,. 'T. L
162 GENESIS. • [Chap. xiv.
truths condemn every one to 1 ell ; but Divii.3 Good, which is of
mercy, elevates from hell to heaven. This is what was repre-
sented by kings and priests in the Jewish Church, and what
was also represented by Melchizedek as king of Salem, and
priest to God most High.
172*J. "To God most High." — That hereby is signified the
internal man, who is Jehovah, appears from what has been said
above concerning the Lord's internal man as being Jehovah
himself, consequently that the Lord is the same with Jehovah
the Father, as he himself says in John : " I am the way, and
the truth, and the life. — Philip saith unto him. Lord, shew us
the Father. — Jesus saith unto him. Have I been so long time
with you, and yet hast thou not known me, Philip? He that
hath seen me, hath seen the Father ; and how say est thou then,
Shew us the Father? — Believest thou not that I am in the
Father, and the Father in me ? — Believe me that I am in the
Father, and the Father in me," (xiv. 6, 8 — 11.) The Lord's
Human Essence is what is called the Son of Man, which also,
after the combats of temptation, was united to the Divine
Essence, so that it also became Jehovah ; wherefore in heaven
they know no other Jehovah the Father but the Lord, see above,
n. 1,5. With the Lord, all is Jehovah, not only his internal
and interior man, but also his external man, and his very body,
wherefore he is the only one who ever rose into heaven with
the body also ; as plainly appears in the evangelists, when speak-
ing of his resurrection ; and likewise from the Lord's own words :
** Why do reasonings arise in your hearts ? Behold my hands
and my feet, that it is I myself : handle me, and see ; for a
spirit hath not flesh and bones, as ye see me have. And when
he had thus said, he shewed them his hands and his feet," (Luke
xxiv. 38, 39, 40.)
1730. Verse 19. And he blessed Mm, and said, Blessed be
Mram of God most High, possessor of the heavens and earth.
" He blessed him," signifies the enjoyment of things celestial
and spiritual : " and said. Blessed be Abram of God most High,"
signifies the Lord's interior man, and that its enjoyments of good
things was from his internal ; " possessor of the heavens and
earth," signifies the conjunction of the internal man, or Jehovah,
with the interior and exterior.
1731. " He blessed him." — That hereby is signified the en-
joyment of things celestial and spiritual, may appear from the
signification of blessing, as denoting to enjoy all good things,
concerning which see n. 981, 1096 ; they enjoy all good things
who enjoy celestial and spiritual good things ; for thence come
all good things of every description. The contents of this verse
announce and proclaim the conjunction of the Lord's Human
Essence with his Divine Ess nee ; which is implied in the bene-
diction itself.
1729— 1733.J GENESIS. 168
1732. " And said, Blessed be Abram of God most High."—
That hereby is signified the Lord's interior man, as having- the
■enjoyment of good things from his internal, appears in like
manner from the signification of olessing, as denoting the enjoy-
ment of good things, according to what has been already
observed ; and, also, from the signification of Abram in this
passage, as denoting the interior or rational man, concerning
which see above, verse 13 ; and likewise from the signification
of God most High, as denoting the Lord's internal, concerning
which see also above. By Abram is signified, as already stated,
the interior or rational man, which was to be united with the
internal, or Jehovah, and this by temptation-combats and vic-
tories. For the case with the interior man is this : the interior
man, as observed, is intermediate, between the internal and ex-
ternal, and enables the internal to flow into the external. AVith-
out it there could be no communication between them ; but by
it there is a communication of things celestial and of things
spiritual. When the communication is of things celestial, the
interior man is called Melchizedek ; but when the communica-
tion is of things spiritual, it is called Abram the Hebrew.
1733. " Possessor of the heavens and the earth." — That by
these words is signified the conjunction of the internal man, or
Jehovah, with the interior and exterior man, appears from the
signification of heaven and earth. That is called heaven which
is interior in man, and that earth which is exterior. The reason
why heaven signifies what is interior in man, is, because man,
as to his interiors, is an image of heaven, and thus a sort of
heaven in miniature. The Lord's interior man is heaven in a
most special sense, because the Lord is the All in all of heaven,
consequently, heaven itself. Hence it follows, that the exterior
man is called earth. On this account, by the new heavens and
the new earth spoken of in the prophets and the Revelation,
nothing else is meant but the Lord's kingdom, and every indi-
vidual who is a kingdom of the Lord, or in whom the Lord's
kingdom is. That heaven and earth have this signification,
may be seen above, n. 82, 911, 629, 636, 913. That in the
present passage, God most High, possessor of the heavens and
the earth, signifies the conjunction of the internal man with
the interior and exterior in the Lord, may appear from this
consideration ; that the Lord, as to his internal man, was Jeho
vail himself ; and as the internal man, or Jehovah, guidea
and instructed the external, as his father does his son, therefore
as to the external man, in respect to Jehovah, he is called the
Son of God, but in respect to his mother, the Son of Man.
The Lord's internal man, which is Jehovah himself, is what
is here called God most High, and, before a plenary conjunc-
tion or union was effected, is called possessor of the" heavens
and earth, that is, possessor of all things appertaining to the
161 GENESIS. [Chap. xiv.
interior and exterior man, which, as just observed, are here
meant by the heavens and the earth.
1734. Verse 20. And blessed be God most High, who hath
delivered thine enemies into thy hand, And he gave him tenths
of all. " Blessed be God most High," signifies, the Lord's in-
ternal man : " who hath delivered thine enemies into thy hand,"
signifies victory : " And he gave him tenths of all," signifies,
remains derived from victory.
1735. " Blessed be God most High." — That hereby is signi-
fied the Lord's internal man, appears from what has been said
above concerning the internal man. Jehovah was called God
most High in the Ancient Church, by reason that height repre-
sented, and therefore signified, what is internal, consequently,,
most High signified what is inmost. Hence, in the Ancient
Church, worship was celebrated on high places, mountains, and
hills. What is inmost has also the same relation to what is
exterior and outermost, as what is highest has to what is inferior
and lowest. The highest or inmost principle is the celestial
principle of love, or love itself. Jehovah, or the Lord's in-
ternal, was the very celestial principle of love, that is, love itself^
to which no other attributes can be ascribed than such as belong
to pure love, consequently, to pure mercy towards the whole
human race ; which is of such a nature as to be desirous to save
all, and make them eternally happy, and to bestow on them all
things appertaining to itself ; thus out of pure mercy to draw all,
who are willing to follow, to heaven, that is, to itself, by the
powerful attraction of love. This love itself is Jehovah, nor
can Am, or Is* be predicated of any thing except this love.
The esse of all life, that is, life itself, is from this love, as being
in it, or an attribute of it ; and as Jehovah alone is the esse of
life, or life itself, as being alone love, therefore all things what-
ever, even to the minutest particulars, have thence their ^^^e
and their life, nor can any thing be and live of itself but
Jehovah alone, that is, the Lord alone : and as no one can be,^
and live, of, or from, himself, but the Lord alone, it is by a
fallacy of the senses that men seem to themselves to live of, or
from, themselves. The angels perceive manifestly that they da
not live of themselves, but from the Lord, because they live in
the esse of the Lord's life, since they live in his love : still how-
ever there is granted to them, above all others, the appearance,
attended with inexpressible felicity, as if they lived of them-
selves. This, therefore, is to live in the Lord ; which cannot
possibly be attained except by living in his love, that is, in
charity towards our neighbour.
1736. That the Lord is Jehovah, who is here called God
• This is an allusion to the signification of the name Jehovah, which is formed
from the Hebrew word which signifies to be, in its various inflections of arn or t>
was, and will be.
1734—1736.] GENESIS. 165
most High, appears manifest from the Word ; as in Isaiah :
" Jehovah of hosts is his name ; and thy Redeemer, the Holy
One of Israel, the God of the whole earth shall he be called,"
(liv. 5 ;) where it is plain that the Redeemer, and the Holy One
of Israel, who is the Lord alone, is Jehovah of hosts, and the
God of the whole earth. Again, in the same prophet : "Thus
«aith Jehovah thy Redeemer, the Holy One of Israel, I Jehovah
am thy God,^^ (xlviii. 17.) Again, in the same prophet : " I will
liclp thee, saith Jehovah thy Redeemer, and the Holy One of
Israel," (xli. 14.) Much mention is made of the Holy One of
Israel, and of the God of Israel : and that the Lord is the
Holy One of Israel, and the God of Israel, is very evident ; as
in Exodus : " They saw the God of Israel : and under his feet
there was as it were a paved work of sapphire stone, and as it
were the body of heaven in its clearness," (xxiv. 10.) The
Jewish Church did not acknowledge, or give the appellation of
Jehovah, to any other being, since they worshipped one God,
Jehovah ; and this they did more especially for this reason,
though it was unknown to the generality of them, that all the
rites of their church were representative of the Lord, and every
part of the Word, in its internal sense, was significative of him.
Thus it is written in Isaiah, *' He will swallow up Death for
ever, and the Lord Jehovah will wipe away tears from off all
faces. — And it shall be said in that day, Lo, this is our God :
we have waited for him, and he will save us : This is Jehovah ;
we have waited for him ; we will be glad and rejoice in his salva-
tion," (xxv. 8, 9 :) speaking of the Lord's coming. Again, in
the same prophet : " Behold, the Lord Jehovah will come with
strong hand, and his arm shall rule for him. — He shall feed his
flock like a shepherd : he shall gather the lambs with his arm,
and carry them in his bosom, and shall gently lead those that
are with young," (xl. 10, 11 ;) plainly speaking of the Lord,
who is the Lord Jehovah : by his coming with strong hand, and
his arm ruling for him, is signified that he would conquer the
hells by his own power : to feed his flock, to gather the lambs
with his arm, to carry them in his bosom, and to lead those
that are with young, are things predicated of his love or mercy.
Again, in the same prophet : " Thus saith Jehovah that created
the heavens, God himself, that formed the earth, and made it :
he hath established it, he created it not in vain, he formed it to
be inhabited : I am Jehovah and there is none else. — Have not /
Jehovah ? and there is no God else beside me ; a just God, and a
Saviour : there is none beside me. Look unto me, and be ye
saved, all ye ends of the earth ; for / am God, and there is 7ione
else," (xlv. 18, 21, 22 ;) plainly speaking of the Lord, as being
alone Jehovah and God ; that to create the heavens and to form
the earth is to regenerate, consequently that the Creator of
heaven and earth is the Regenerator, may be seen above, n. 16.
166 GENESIS. [Chap. xiv.
88, 472, and in otlier places : wherefore the Lord is every where
called the Creator, Former, and Maker. Again, in the same
prophet : " Thou art our Father, though Abraham be ignorant
of us, and Israel acknowledge us not : Thou, Jehovah, art our
Father, our Redeemer ; thy name is from everlasting," (Ixiii.
15, 16 ;) speaking manifestly of the Lord, who alone is the
Redeemer. So in Moses : " Beware of him, and obey his voice ;
provoke him not ; for he will not pardon your transgressions :
for my name is in the midst of him,^' (Exod. xxiii. 21 :) name
signifies essence, as may be seen, n. 144, 145 ; and the midst
signifies the inmost, see n. 1074. Again, in Isaiah : '' Unto us
a child is born, unto us a son is given ; and the government
shall be on his shoulder ; and his name shall be called Wonder-
ful, Counsellor, the mighty God, the everlasting Father, the
Prince of Peace," (ix. 5, 6 ;) speaking plainly of the Lord. So
in Jeremiah : " Behold the days come, saith Jehovah, that I
will raise unto David a righteous branch, and a king shall reign
and prosper, and shall execute judgment and justice in the
earth. In his days Judah shall be saved, and Israel shall dwell
safely : and this is his name whereby he shall he called, Jehovah
our righteousness,^^ (xxiii. 5, 6 :) manifestly speaking of the
Lord. So in Zechariah : " Jehovah shall be king over all the
earth : in that day, Jehovah shall be one, and his name one,^^
(xiv. 9 ;) plainly pointing to the Lord : name denotes essence.
1737. " Who hath delivered thine enemies into thy hand." —
That hereby is signified victory, may appear without explana-
tion. The conjunction of the Human Essence with the Divine
was prepared and eifected by the Lord by continual temptation-
combats and victories, and this by his own power : to conceive
otherwise of that conjunction and union is a great delusion.
Hence he was made righteousness. Conjunction or union was
effected with the celestial principle of love, that is, with love
itself, which, as was observed above, is Jehovah. The conjunc-
tion of men with the Lord is also effected by temptations, and
by the implantation of faith in love. Unless, faith be implanted
in love ; that is, unless man, by the things that belong to faith,
receives the life of faith, that is, charity, there can be no con-
junction. This alone is to follow him, viz., to be so conjoined
with the Lord, as the Lord, in regard to his Human Essence,
was conjoined with Jehovah. Hence, also, all such are called
sons of God, from the Lord, who is the only Son of God, and
become his images.
1738. " And he gave him tenths of all." — That these words
signify remains derived from victory, appears from the signifi-
cation of tenths, as denoting remains ; concerning which see
above, n. 576 ; what remains are, may be seen, n. 468, 530,
560, 561, 661, 1050 ; which are all the states of love and cha-
rity, consequently all the states of innocence and peace, with
I
1737—1740.1 GENESIS. 167
which man is gifted. These states are bestowed on man from
infancy, but less, by degrees, as man advances to adult age :
nevertheless, during regeneration, man receives new remains
beside the former, consequently new life. For it is from
remains, or by remains, that man possesses the faculty of be-
coming a man ; since without a state of love and charity, and
without a state of innocence, which insinuate themselves into
the other states of his life, he is not a man, but worse than any
beast The remains acquired in temptation-combats are what
are here meant. These remains are what are signified by tho
tenths given to Melchizedek by Abram : they are all the celes-
tial things of love which the Lord procured to himself by con-
tinual combats and victories, by which he was continually
uniting himself to the Divine Essence, until his Human Essence
was in like manner made love, or the esse of life ; that is, Jehovah.
1739. Verse 21. And the king of Sodom said unto Mram,
Give me the souls, and take the substance to thyself. " The king
of Sodom said," signifies that evil and falsity were conquered :
"unto Abram," signifies the rational principle of the Lord:
" Give me the souls, and take the substance to thyself," signifies
that he should give them life, and they would not be concerned
about other things.
1710. " And the king of Sodom said,"— That hereby is sig-
nified that evil and falsity were conquered, appears from the
signification of Sodom, as denoting evil and falsity ; according
to what was shewn above in this chapter. It is said in verse
17, that the king of Sodom went forth to meet Abram, by
which was signified that evil and falsity submitted themselves ;
in the present verse it is shewn, in continuation, how evil and
falsity became suppliant. The true ground and reason that evil
and falsity, or that evils and falsities, are conquered by temp-
tation-combats, and principles of goodness and truth are thereby
put on, is, because thus evils and falsities are dissipated, and
when they are dissipated, principles of goodness and truth suc-
ceed in their place, which are afterwards more and more con-
firmed and thereby strengthened. For it is by evil spirits that
evils and falsities are excited ; and unless they are excited, man
scarcely knows that there are such things ; but they then are
made manifest, and the longer the temptation-combats continue,
the more manifest do tiiey become, till at length they are
regarded with horror. In the degree, also, that evils and fiilsi-
ties are dissipated, principles of goodness and truth succeed in
their place : and further, in the degree that horror is conceived
towards evils and falsities, love is insinuated from the Lord for
principles of goodness and truth : and again, in the degree that
horror is conceived towards evils and falsities, evil spirits are
afraid to approach, because they cannot endure aversion and
horror at evils and falsities, their life consisting in them where
-ies GENESIS. [Chap. xiv.
fore thoy are seized with terror on their first approach : and
lastly, in the degree that love is insinuated towards principles of
goodness and truth, the angels love to be with man, and, with
the angels, heaven ; for they are in the veriest enjoyment of
their own life, when they are in the good things of love and iu
the truths of faith.
1741. " Unto Abram." — That hereby is signified the Lord's
rational principle, appears from the representation of Abram.
In the two preceding chapters Abram represented the Lord, or
his state in childhood : here, or in this chapter, he represents
the Lord's rational principle, and is therefore called Abram the
Hebrew ; as appears from what was said and shewn above, at
verse 13. This is what he represents here ; for no other Abram
is meant in this chapter but Abram the Hebrew. The spiritual
principle of the Lord, which was adjoined to the internal man,
is Abram the Hebrew ; but the celestial principle, which was
adjoined to the internal man, is represented and signified by
Melchizedek, as observed above.
1742. " Give me the souls, and take the substance to thy-
self" — That hereby is signified their desire that he should give
them life, and that they would not be concerned about other
things, appears from the signification of soul, as denoting life ;
concerning which, see above, n. 1000, 1005, 1040 ; and from
the signification of substance, as denoting other things, which
do not so properly appertain to life ; of which more will be said
presently. The life which evil spirits have, and which they love
to distraction, is a life of the lusts of self-love and the love of
the world, consequently a life of hatred, of revenge, and of
cruelty ; and they do not suppose there can be any delight in
any other kind of life. They are like men (for they once were
men, and they retain this character from their life whilst they
were men) who place the whole of their life in the delight of
such lusts, knowing no other than that this is the only life, and
that were they to lose it, they should die altogether. The
nature and quality of the life which they love appears from the
■condition of such evil spirits in the other world : it is there
changed into a fetid and excreuientitious life, and, what is sur-
prising, they perceive that stench as most delightful, as may
appear from the experience related above, n. 820, 954 ; just like
tlic demons, who, when they were cast out of the maniac, in-
treated the Lord, under the apprehension of the loss of their life,
that they might be sent into the swine, Mark v. 7 — 13. That
these were such as in the life of the body had been given up to
sordid avarice, may appear from this circumstance, that, in the
other life, such persons seem to themselves to live amongst
swine, by reason that the life of swine corresponds with avarice,
and is therefore delightful to them, as is evident from what is
related from experience above, n. 939.
1741— 1T47.J GENESIS. 169
1743. Verse 22. .^nd Ahram said to the king of Sodom, 1
have lifted up my hand to Jehovah God Most High, possessor of
the heavens and earth. " Abrain said to the k.\\\\^ of" Sodom,"
signifies a reply : " I have lifted up ray hand to Jehovah," sig-
nifies the mind according to its quality with the Lord : " pos-
sessor of the heavens and earth," signifies conjunction.
1744. " And Abram said to the king of Sodom." — That by
these words is signified a reply, appears without explication.
1745. " I have lifted up my hand to Jehovah." — That hereby
is signified the mind according to its quality with the Lord,
appears from the signification of lifting up the hand. Tiie
lifting up of the hand to Jehovah is a gesture of the body cor-
responding with the affection of the mind, as every one knows.
In the literal sense, interior things, or such as "relate to the
mind, are expressed by external things which correspond to
them ; but, in the internal sense, internal things are under-
stood ; in the present case, therefore, lifting up the hand is the
mind, or the affection of the mind. So long as the Lord was
in a state of temptation, he spake with Jehovah as with another ;
but so far as his Human Essence was united to his Divine, he
spake with Jehovah as with himself. This is evident from many
passages in the Evangelists, and also from many in the prophets,
and in the Psalms of David. The reason is plain from what
has been said above concerning the hereditary nature derived
from the mother : in proportion as any thing of this remained,
he was as it were absent from Jehovah, but in proportion as this
was extirpated, he was present and was Jehovah himself. This
may be illustrated from the Lord's conjunction with the angels :
sometimes an angel speaks not from himself but from the Lord,
at which times he knows no other than that he is the Lord ; but
his externals are then quiescent, or at rest, and it is otherwise
when they are in operation. The reason of this circumstance is,
because the internal man of the angels is the Lord's possession,
and in proportion as on such occasions no impediment arises
from any thing that is the angel's own, his internal man is the
Lord's, yea, is the Lord. But in the Lord's case there was
eftected a plenary conjunction, or eternal union, with Jehovah,
so that his very Human Essence is also Jehovah.
1746. " Possessor of the heavens and earth." — That hereby
is signified conjunction, appears from what was said above at
verse 19 ; where the same words occur, and the signification is
the same.
1747. Verse 23. That I will not take from a thread even to
<i shoe-latchet, nor of any thing that is thine ; lest thou shouldst
say, I have enriched Abram. " That I will not take from a
thread even to a shoe-latchet," signifies all things natural and
«orporeal, which were unclean : " nor of any thing that is thine,"
«ignifies that nothing of such a nature appertains to celestial love :
170 GENESIS. [Chap, xiv
" lest tliou shouldst say, I have enriched Abram," signifies that
the Lord derived no strength from such things.
1748. " That I will not take from a thread even to a slioe-
latcliet." — That by these words are signified all things which
were unclean, natural, and corporeal, appears from the signifi-
cation of a shoe-latchet. In the Word, the sole of the foot
and the heel signify the ultimate natural principle, as was shewn
above, n. 259 ; the shoe is what clothes the sole of the foot and
the heel, wherefore the shoe signifies a natural principle still
more remote, consequently the very corporeal part or principle.
The signification of a shoe changes acicording to the subjects in
relation to which it is mentioned : when spoken of in relation
to what is good it is taken in a good sense, but when to what is
evil, it is taken in a bad sense. Thus, in the present case, it is
taken in a bad sense, because the subject treated of is concern-
ing the substance of the king of Sodom, by whom is signified
evil and falsity. By a shoe-latchet, therefore, are signified
things natural and corporeal that are unclean. By a shoe-
string is signified what is false, and by a shoe-latchet what is
evil, and, indeed, by reason of its being a diminutive, such as
is the vilest of all. That such is the signification of a shoe,
appears also from other passages of the Word ; as when Jehovah
appeared to Moses out of the midst of the bush, and said unto
him, " Draw not nigh hither, put off thy shoes from ofi" thy feet,
for the place whereon thou standest is holy ground," (Exod. iii.
5 ;) in like manner the prince of the army of Jehovah said unto
Joshua, " Loose thy shoe from off thy foot, for the place whereon
thou standest is holy," (Josh. v. 15 ;) where it must be plain to
see, that a shoe would not take from the holiness of the place,
provided the man in himself were holy, but that the shoe was
ordered to be put ofi", as representing the ultimate natural and
corporeal principle, which Avas to be put ofi". That a shoe signi-
fies an unclean natural and corporeal principle appears also in
David : " Moab is my wash-pot, over Edom will I cast out my
s/ioe," (Psalm Ix. 8.) The like is implied in what was enjoined
the disciples : " Whosoever will not receive you, nor hear your
words, when ye depart out of that house or city, shake off the
dust of your feet," (Matt. x. 14 ; Mark vi. 11 ; Luke ix. 5 ;)
where the dust of the feet signifies the same thing as the shoe,
because the sole of the feet signifies the ultimate natural prin-
ciple, viz., what is unclean by reason of evil and falsity ; and as
at that time they were principled in representatives, and supposed
heavenly arcana to lie concealed in those alone, and not in naked
truths, therefore this act of shaking off the dust from their feet
was enjoined. As the shoe signified the ultimate natural prin-
ciple, the pulling off of the shoe signified the stripping off of
the ultimates of nature : as in the case of him who refused to
take his brother's wife, concerning whom it is thus written i»
1748, 1749.] GENESIS. 171
Moses : •' If the man like not to take his brother's wife, then
shall his brother's wife come unto him in the presence of tho
elders, and loose his shoe from off his foot, and spit in his face,
and shall answer and say, So shall it be done unto the man that
will not build up his brother's house. And his name shall be
called in Israel, The house of him that hath his shoe loosed,^'
(Deut. XXV. 5 — 10 ;) denoting that he was without any natural
charity. That a shoe signifies the ultimate natural princi})le
also in a good sense, appears likewise from the Word ; as in
Moses, speaking of Asher : "Blessed above sons be Ashcr: let
him be acceptable to his brethren, and let him dip his foot in
oil : iron and brass shall be thy shoe," (Deut. xxxiii. 24, 25 ;)
where a shoe denotes the ultimate natural principle, a shoe of
iron, natural truth, a shoe of brass, natural good ; as appears
from the signification of iron and brass, n. 425, 426. As a
shoe signified the ultimate natural and corporeal principle, it
hence became a customary form of speech to mention it to
express what is the least and vilest of all things ; for the ultimate
natural and corporeal principle is the vilest of all things apper-
taining to man. This was meant by John the Baptist, when
he said, " One mightier than I cometli, the latchet of whose
shoes I am not worthy to unloose," (Luke iii. IG ; Mark i. 7 ;
John i. 27.)
1749. " Nor of any thing that is thine." — That hereby is
signified that nothing of such a nature appertains to celestial
love, may appear from the circumstance, that Abram said that
he would receive nothing from the king of Sodom : Abram
represented the Lord now a conqueror, consequently, the things
appertaining to celestial love, which he procured to himself by
victories ; and the king of Sodom represented evil and falsity,
nothing of which appertained to the Lord as a conqueror, or to
celestial love, r What is meant by these things in the internal
sense, cannot appear, unless it be known how the case is in the
other life. Witli evil and infernal spirits, self-love and the love
of the world iiave the dominion, so that they fancy themselves
to be gods of the universe, and to have mighty [)0wer ; when
they are con(pier(!d, although they tiicn j)erceivc that they are
utterly im])otont, there still renuiins with them a conceit of their
power and dominion, and they imagine that they contribute
much to the power and dominion of the Lord ; wherefore also,
in order that they may have rule together with the good spirits,
they offer to them their services. As, however, it is nothing
but evil and falsity by which they fancy they effect any thing,
whereas with the Lord, or celestial love, there is nothing but
goodness and truth, therefore answer is here made to the king
of Sodom, by whom such evil s[)irits are represented, that
nothing of such a nature ai)pcrtains to the Lord, or that the
Lord derives no power from evil and falsity. Dominion, derived
172 GENESIS. [Chap. xiv.
from evil and falsity, is altogether contrary to dominion derived
from goodness and truth. Dominion from evil and falsity
consists in a desire to make all slaves ; whereas dominion from
goodness and truth consists in a desire to make all free. Domi-
nion from evil and falsity consists in a desire to destroy all ;
whereas dominion from goodness and truth consists in a desire
to save all. Hence it is evident, that dominion from evil and
the falsity is that of the devil ; but dominion from goodness and
truth is that of the Lord. That these two kinds of dominion
are altogether contrary to each other, may appear from the
Lord's words in Matthew xii. 24 — 30 ; and from his declaration
that no one can serve two masters (Matt. vi. 24 ; Luke xvi. 13.)
1750. " Lest thou shouldst say, I have enriched Abram." —
That by these words is signified, that hence the Lord derived
no strength, may appear from the signification of being en-
riched, as denoting the acquisition of power and strength. How
the case herein is, may appear from what has been just now
observed.
1751. Verse 24. Save only what the lads have eaten, and
the 'portion of the men who went with me, Aner, Ashcol, and
Mamre: let these take their portion. "Save only what the lads
have eaten," signifies good spirits ; " and the portion of the
men who went with me," signifies the things appertaining to
them : " let these take their portion," signifies that they were
given up to their power.
1752. " Save only what the lads have eaten." — That by
these words are signified good spirits, appears from what goes
before, and from what follows. It appears from what goes before
in verse 13 above, where mention is made of Mamre, Eshcol,
and Aner, as being Abram's allies ; by whom was signified the
state of the rational man as to the external of the Lord, and
what was the quality of the principles of goodness and truth
therein ; so that by them were signified the angels who were
with the Lord during his combats, as appears from the explica-
tion there given. The same is evident also from what follows,
as will be seen presently. They who went with Abram are here
called the lads, by whom are meant no other than good spirits ;
whereas by the men, of whom mention is made presently, are
meant angels. That angels were with the Lord during his
combats against the hells, is evident from the Word, and also
from this consideration, that during his temptation-combats it
could not be otherwise than that angels should be present, to
whom the Lord, of his own power, gave strength and power to
combat as it were together with him ; for the angels derive all
their power from the Lord. That the angels fight against the
wicked, may appear from what has been constantly declared
above concerning the angels attendant on man, namely, that
they protect man, and avert the evils which the infernal spirits
1750— 1755.J GENESIS. 173
purpose to effect, concerning whom see above, n. 50, 227, 228,
697, 968 ; but all their power is from the Lord. Good spirits,
also, are indeed angels, but of an inferior order, for they are
in tlie first heaven, and angelic spirits in the second : but angels,
properly so called, are in the third, concerning whom, see n.
459, 684. Such is the form of government in the other life,
that good spirits are subordinate to angelic spirits, and an^ielic
spirits to angels, so as to constitute one angelic society. Good
spirits and angelic spirits are what are here called the lads ;
whereas the angels are called the men.
1753. " And the portion of the men who went with me.' —
That hereby are signified angels, appears from what has been
already said ; and also from this consideration, that the angels,
when they appeared here on earth, are in the Word called men.
1754. " Aner, Eshcol, and Mamre." — That hereby are sig-
nified the attributes appertaining to them, appears from what
was said above, at verse 13 of this chapter, concerning the same
persons ; viz., that by their names are signified the principles of
goodness and truth by which the combat was supported, and
not so much the angels themselves, because the angels are
understood by the terms " the lads " and " the men," as just
observed ; for the angels have never any name, but are distin-
guished as to their quality in regard to goodness and truth.
Hence, also, by the term " name," as used in the Word, not
any thing else is signified but essence and its quality, as was
shewn above, n. 144, 145, 340 ; and as may also appear from
Isaiah, where it is said of the Lord, " His name shall he called
Wonderful, Counsellor, the Mighty God, the everlasting Father,
the Prince of Peace," (ix. 5, 6 ;) where by his name is meant
his quality, viz., that he is Wonderful, Counsellor, the Mighty
God, the everlasting Father, the Prince of Peace. So in Jere-
miah, speaking also of the Lord : " This is his name whereby he
shall be called, Jehovah our righteousness," (xxiii. 5, 6 ;) where
it is very plain that name is righteousness. So likewise in Moses,
speaking also of the Lord : '• He will not endure your trans-
gressions, for my name is in him," (Exod. xxiii. 21 ;) where
name also denotes essence, as being divine. Not to mention
several other passages in the Word, where it is said that they
called on the name of Jehovah; that they should not take
the name of Jehovah in vain : and, in the Lord's prayer. Hal-
lowed be thy name. The case is similar in regard to the names
of the angels ; and here, also, with regard to the names of
Eshcol, Aner, and Mamre, who represent angels, as signifying
the attributes appertaining to the angels.
1755. " Let these take their portion." — That hereby is sig-
nified that they were given up to their power, appears from
what was said above at verses 21, 22, 23, viz., that the Lord
would not receive any thing from them, because he derived no
174 GENESIS. [Chap. xiv.
strength thence. With respect to their being given up to the
power of the angels, the case is this : the angels are they who
rule over evil and infernal spirits, as has been made known to
me by much experience ; but the Lord foresees and beholds all
things even to the most minute particular, and provides and
disposes all, yet some by permission, some by admission, some
by leave, some by approbation, and some by will. The desire
to bear rule is somewhat of the human proprium different from
any thing that is received of the Lord ; nevertheless all the rule
[exercised by angels] is of love and mercy, without a desire to
bear rule. These things, however, being arcana of more than
ordinary depth, would require many pages to explain them to
common apprehensions ; suffice it to know, that evil and infernal
spirits are put under the power of the angels, and that the Lord
governs all things, both generally and particularly, even to the
most minute of all. But, by the divine mercy of the Lord,
more will be said on this subject elsewhere, when we come to
treat of providence and permissions.
1756. The above are the things which in general are in-
volved in this chapter in the internal sense : but the series of
subjects, and the beauty of its order, cannot so appear, when
they are all separately explained according to the signification
of the words employed, as would be the case if they were appre-
hended under one idea ; for when they are all apprehended
under one idea, then the things which before appeared scattered
are seen in beautiful coherence and connexion. The case in this
respect is like that of a person, who, in hearing another speak,
fixes his attention on the words he uses ; when he does not so
well collect and apprehend the idea of the speaker, as if he were
less attentive to the expression and more to the sense : so the
internal sense of the Word, in regard to the external, is like a
discourse, of which the words are scarcely heard, much less
is the attention fixed on them, when the mind is wholly intent
on the things signified by the words uttered by the speaker.
The most ancient manner of writing was representative of things,
by the mention of persons and the use of words, by which were
understood things altogether diff'erent from those expressed.
Even profane writers in those early times used this method of
framing historical relations, extending it even to things apper-
taining to civil and moral life, composing them in such a manner,
that nothing contained in them was true exactly as it was written,
but under the things literally mentioned something el&e was
understood. This they carried so far as to represent certain
affections of gods and goddesses, to whom the heathens after-
wards paid divine worship. That this was the case may be
1756, 1757.] GENESIS. 175
known to every person of literature, since such ancient books
are still extant. This method of writing they derived from tiie
most ancient people who lived before the flood, and who repre-
eented to themselves things celestial and divine by such as are
visible on the earth and in the world, and thus filled their minds
and souls with joyous and delightful perceptions when they
beheld the objects of the universe, especially such as were beau-
tiful by virtue of their form and order. Hence all books of the
church, in those times, were thus "written. Such is the book
of Job, and, in imitation of those books, such as Solomon's
Song : such, also, were the two books mentioned by Moses,
(Numb. xxi. 14, 27 ;) besides several which are lost. This style
of writing in succeeding times became venerable on account of
its antiquity, both amongst the Gentiles and amongst the pos-
terity of Jacob, insomuch that they regarded nothing as divine
but what was written in this manner ; wherefore when they were
under the influence of the prophetic spirit, as in the case of
Jacob, (Gen. xlix. 3 — 17 ;) of Moses, (Exod. xv. 1 — 21 ; Deut.
xxxiii. 2 to the end ;) of Balaam, who was of the sons of the
east from Syria, where the ancient church then was, (Numb,
xxiii. 7—10, 19—24 ; xxiv. 5—9, 17—24 ;) of Deborah and
Barak, (Judges v. 2 to the end ;) of Hannah, (1 Sam. ii. 2 — 10 ;)
and several others, they spoke in the manner above-mentioned,
and this for several secret reasons : and although very few under-
stood, or knew, that the things spoken signified the celestial
things of the Lord's kingdom and church, still they were touched
and struck with a wonderful awe, under a sense of the divinity
and sanctity contained in such compositions. But that the case
is similar in respect to the historical parts of the Word, and
that these are representative and significative of the celestial
and spiritual things of the Lord's kingdom, as to every individual
name and word, is not as yet known to the learned world ; all
that is known is, that the Word was written by inspiration, and
that all its contents, both generally and particularly, involve
heavenly arcana.
CONTINUATION CONCERNING THE SPEECH OF SPIRITS AND ITS
DIVERSITIES.
1757. THE speaking of spirits with man^ as has heen stated
ftbove^ is effected hy vocal expressions : hut the speaking of spirits
with each other is hy ideas, wherein vocal expressions originate,
such as are the ideas of thought. These, however, are not so
obscure as are those of man during his life in the hody, hut are
distinct after the manner of speech. Human thought, after tlie
176 GENESIS. [CuAP. xiv.
decease of the hody^ hecomes more distinct and cleai\ and thti
ideas of thought heiwne discrete^ so as to serve for distinct fm^ms
of speech : for the obscurity which attached to it is dissipated
with the hody^ and thus the thought^ heing freed as it ^oere front,
the shacl'les loith whichit was incumhered^ consequently ^ from the
shadows in which it was involved, hecomes more instantly per-
ceived; and hence the intuition, perception, and utterance of
every particxdar contained in it is rendered more immediate.
1 758. The speech of spirits is diverse : every particular society
or family of spirits may he distinguished hy tJieir speech, yea,
every particular spirit, just as anurngst men j not only hy the
affections which constitute the life of speech, and which fill and
carry forward the vocal expressions, and hy the accent, hut also
hy the sounds, and hy other characters which it is diffioidt to
express.
1759. The speech of the celestial spirits cannot flow so easily
into the articulate sounds or vocal expressions known to man as
that of other spirits ; for it cannot be adapted to any word in
which there is any harshness of sound, or in which there is a
concurrence of consonants of difficult pronunciation, nor in which
there is any idea that originates in scientific notions / wherefore
they seldom flow into speech otherwise than by affections, which,
like a flowing stream, or a tender aura, give a softness to the
expressions. The speech of spirits wJco are intermediate between
the celestial and spiritual is sweet, flowing like the most soft and
gentle breezes, soothing the recipient m^gans, and softening the
very expressions j it is also quick and determinate. The flowing
and agreeable style of their speech arises from the circumstance,
that the celestial good prevailing in their ideas is of such quality^
and from, the entire agreement between their speech and their
thought I for every thing in the other life that is sweet and har-
monious derives that character from goodness and charity. The
speech of the spiritual is also fluent, but not so soft and tender ^
and it is these chiefly who speak.
1760. With wicked genii there is also a fluent speech / hut it
is fluent only to the outward hearing, being inwardly harsh and
grating, as proceeding fr^om a pretence of goodness, without any
real affection for it. There is also amongst them a speech which
is not fluent, wherein the dissent of the thoughts is perceived as
something secretly creeping along within it.
1761. There are spirits who do notfloto into the speech in a
fluent way, hut hy vibrations and recipn'ocations as it were linear,
more or less acute / these not only flow in with speech but also
with a reply. They are such as, for various reasons, reject the
interior things of the Word, regarding man as their organ, and
as of no account, whilst they care only for themselves.
1762. There are spirits who do not speak, hut expressed, their
meaning by changes induced on my face / atid they represented
1758—1764:.] GENESIS. 177
their ideas insolivelya manner^ that their tJiought thus appeared
as it were in a form. This was effected hy variations around the
region of the lips, extending then ce in to the face / and also around
the eyes, whilst they communicated the interior sentiments of
their minds ; around the left eye, whilst they communicated
principles and affections of truth, hut around the right eye whilst
they communicated principles and affections of goodness.
1763. / have also heard the simultaneous speech of several
spirits together : it was undulatory like a volume [of smoke or
vapor\ flowing into the brain with various determinations. I
have heard likewise the speech of certain spirits which has a
quadruplicate termination, like the tone and sound of the thresh-
ing of corn : these spirits are separated from others, and cause
a pain in the head like the drawing of a syringe. I have heard
others, who spake with a sonorous voice, hut yet as if imvardly
in themselves / still, however, so as to strike the organ of hearing
like speech. There were others who spake hy an egurgitation of
words as if from the helly / these are such as do not attend at all
to the meaning of what is spoken, hut are driven to speak hy
others. I have heard some who spoke in a hoarse, split kind of
tone ; they apply themselves to the left side under the elhoio, and
also to the left ea/r. Tfiere wei'e others who could not speak in a
sonorous manner, hut like persons afflicted with a hoarseness /
these were such as for had endsdraio out the secrets of others, hy
insinuating themselves into their good graces. There are spirits
of small stature, who, though few in number, still speak as a
great multitude, and in a tone like thunder ; I heard them over
my head, and supposed there was a multitude of them ; hut then
one of them cojme to me, on the left side heneath the arm, and
spoke in like manner with a voice like thunder : he went away
also and did the same : hut whence such spirits come, hy the di-
vine mercy of the Lord, will he shown elsewhere. These kinds
of speech, however, are rare. What is wonderful, the things
spoken hy spirits are heard as plainly in respect to depth and
clearness oj sound, hy those whose interior organs of hearing are
open, and also hy spirits themselves, as the things spoken hy men
on earth / hut hy those whose interior organs are not open, they
are not heard, in the least.
1764. Once, also, some spirits discoursed with me hy mere
visual representatives, such as flames of various colors, Urminouii
appearances, clouds ascending and descending, different kindii
of small houses and stages, articles of furniture, persons differ
ently clothed, and several other things / which were all signiji
catvoe,from which alone their meaning might he collected.
178 GENESIS. [Cbap. xv.
GENESIS.
CHAPTER THE FIFTEENTH.
OF THE SACRED SCRIPTURE, OR WORD, AS HAVING SIORED
WITHIN IT DIVINE THINGS, WHICH ARE MADE MANIFEST TO
GOOD SPIRITS AND ANGELS.
1767. THE Word of the Lord, when it is read hy a man
who laves it, and who lives in chariti/, and even hy a man who
in simplicity of heart helieves what is written, having formed no
pr'inciples contrary to the truth of faith contained in the internal
sense, is displayed hy the Lord to the angels with such heauty,
and with such pleasantness, accompanied also with representor
tives, and this with an inexpressible variety according to the
whole state of the angels at the time, that every particular is per-
ceived as if it had life. This is the life that is in the Word, and
from which the Word had hirth when it was sent down from
heaven. From this cause the Word of the Lord is of such a na-
ture, that, although it appears rude in the letter, yet within it
are stored things spiritual and celestial, which are made mani-
fest to good spirits and angels, when it is read hy man.
1768. That the Word of the Lord is thus displayed to the
^ood spirits and angels, has heen granted me both to hear and
^ee ; wherefore it is permitted to relate the experience with which
I have heen favored on such occasions.
1769. A certain spirit came to me not long after his decease,
which I was ahle to conclude from this circuinstance, tfiat as yet
he knew not that he was in the other life, imaghiing that he still
lived in the V)orld. It was perceivable that he had been devoted
to the pursuits of study, concerning which I discoursed with him ;
hut then suddenly he was tahen up on high ; which surprised me,
and led me to suspect that he was of a high aspiring temper, for
■such are wont to be carried up aloft y or that he supposed heaven
to be a great height above, for such also are wont to be taken 'up
on high, in order to convince them, that heaven does not consist
in v)hat is high, hut in what is internal. Presently, however, I
perceived that he was taken up amongst the angelic spirits who
are in front, a little to the right, in the first entrance into heaven.
L^rom this situation he afterwards discoursed with me, saying,
that he saw things of such sioblimity as no human comprehension
could conceive. I vms reading at the time the first chapter of
Deuteronomy, concerning the Jewish people, and the spies that
were sent to explore the land of Canaan, its products and in-
habitants ; and as I read, he said, that he perceived none of the
1767—1771.] GENESIS. 179
things contained in the literal se7ise, hut only those contained in
the spiritual sense, and that these were wonderful heyond descrip-
tion. This was in the first entrance of the heaven of angelic
spirits • what wonders then must have heen perceived in that
heaven itself? and what in the heaven of airqelsf Certain spirits
who were with me at the time, and who before could not believe
that the Word of the Lord was of such a nature^ hegan now to
repent of their incredulity, and said, in that state, that they
heUeved, because they heard the other spirit say that he had heard,
and seen, and perceived, that the Word was so full of wonders.
But other spirits still persisted in their unbelief, and said that
it was not so, but that all was mere fancy / wherefore these like-
wise were suddenly taken up, and from their elevated situation
they discoursed with me, and confessed, that it was very far from
fancy, for that they really perceived it to be so, and this with a
m^ore exquisite perception than that of any of the senses which
we enjoy in the material body. Presently, others also were tahen
up into the same heaven, and amongst them one whom I was ac-
quainted with during his life in the body / who bore the same
testimony, saying, amongst other things, that he was too much as-
tonished at the glory of the Word in its intei^nal sense to be able
to describe it. Being melted with tender compassion for men's
unbelief, he added, that it was wonderful how they could remain
so totally ignorant of the internal things of the Word. He said,
moreover, that from his state of elevation he %oas able to pene-
trate thoroughly into my thoughts and my affections, in which
he perceived m^ore things than he could express / such as causes,
influxes, the origins thereof, and how the ideas were mixed with
earthly things ; observing, that they were to be altogether sepa-
rated ; with many other particidars.
1770. Twice afterwards, I saw others tahen up into another
heaven amongst angelic spirits, who from that station discoursed
with me, whilst I read the third chapter of Deuteronom,y from
heginning to the end. They said that they had a perception only
of the interior sense of the Word ; at the same time affirming,
that there was not a single tittle but what contained a spiritual
seuse most beatttifully cohering with the rest / and further, that
names also signified things. Thus they, likewise, were confirm-
ed in the truth ; because they before had not believed that all
things in the Word, to the minutest particulars, were inspired
by the Lord. They were even desirous of confi/rming this to others
by oath : but it was not permitted.
1771. Certain spirits also were in unbelief concerning the
Word of the Lord, as cotitaining within its bosom such wonderful
things f' for, in the other life, spirits 7'etain the same unbelief as
they had during their life in the body, and it is only dissipated
hy means provided of the Lord, and by lively experiences. Where-
fore., whilst I was reading some Psalms of David^ their interior
180 GENESIS. [Chap, xr
intuition or inind icas opened^ hut^ however^ without their hein^
themselves taken up amongst angelic spirits : they then perceived
the interior things of the Word in those Psalms / and in their
astonishment they said^ that they never could have believed any
thing like it. The same part of the Word was at the same time
heard by several other spirits., who all apprehended it after a dif-
ferent manoier: with some it filled the ideas of their thought with
tnany pleasant and delightful perceptions., and thus with a kind of
life., according to the capacity of each., and at the same time with
an efficacy which penetrated even to the inmost recesses of their
souls : which with some was so powerful.^ that they seemed ta
themselves to he elevated towards the interiors of heaven., and
thus nearer and nearer to the Lord, in proportion as they were
affected with truths and the goodnesses therewith conjoined. The
Word was at the same time brought to some spirits., who had no
comprehension of its internal sense., but only of its external or
literal sense ; to whom it appeared as a deadletter without life.
Hence it was evidently shown what the nature and quality of the
Word is when the Lord vivifies it., viz.., that it is of such efficacy
as to penetrate even to the inmost recesses of the soul / and what
its nature and quality is when the Lord does not vivify it., — that
in this case it is a 7nere letter., with scarcely any life to animate it.
1772. By the divine mercy of the Lord., it has also been
granted me., in like manner., to see the Word of the Lord in its-
beauty in the internal sense., and this frequently, not as when
the words are explained singly as to their internal sense, but so
as to see the whole contents, generally and individtially, in one
connected series ^ which maybe called seeing a celestial paror
dise out of an earthly one.
1773. Spirits, who, during the life of the body, had been de-
lighted with the Word of the Lord, have in the other life a certain
agreeable celestial warmth, which it was also given me to perceive
Sensibly. This warmth, on cornmunication from those who hadi
but enjoyed some degree of this delight, seemed to me as a verncd
heat, beginning from the region of the lips, and diffusing itself
about the cheeks, and hence even to the ears / ascending also to^
the^ eyes, and descending towards the middle region of the breast.
With those who had been affected with more of this delight, and
had entered into the interior things of the Word, which the Lord
himself had taught, the warmth, on comm.unication, was of an
interior nature, beginning from the breast, and ascending thence
towards the chin, and descending towards the loins. Where the
delight and affection had been still greater, the warmth was stVl
more inwardly delightful, and more vernal, ascending upward»
from the loins towards the breast, and thence diffusing itself
through the left arm to the hand. Lwas informed by the angels
that this is really the case, and that the sensation of such warmth
is occasioned by the approach of such spirits, at though they thenh
1772— 1776.J GENESIS. l»j
selves are insensible of it^ hy reason that they are in it ; just as
infants, children, and young people, are insensible of the bodily
warmth which they enjoy above persons of mature and old age,
hecause they are in it. I was also made sensible of the warmth
communicated from those, who were delighted indeed with the
Word, bat were not solicitous about the understanding of it :
this was perceived in the right arm only. In regard to warmth
itself, evil spirits, by their artifices, can also produce it, and com-
municate it to others, and give it a semblance of that which is
genuine and delightful • it is, however, only an external warmth
without any origin in things internal : it is such as attends pu-
trefaction, and turns substances into excrementitious refuse / as
is the case with the warmth of adulterers, and of those who are
immersed in unclean voluptuous pleasurts.
1774. There are spirits who have no inclination to hear any
thing concerning the interior things of the Word, even though
they have a capacity to understand them. These are principally
such as have placed merit in their works, and who, in consequence,
have done good from motives of self-love or the love of the world,
■or with a view to obtain rank or wealth, and the reputation thence
resulting, thus not with a view to the Lord''s kingdom. Such, in
the other life, desire more than others to enter into heaven, but
^till they remain out of heaven / for they are unwilling to be in-
structed in the knowledges of truth, and thereby to be principled
in the affection of good, interpreting the sense of the Word, as de-
rived from the letter, according to their fancy, and deducing
thence such doctrines as favor their evil lusts. Spirits of this
sort were represented by an aged woman, having an uncomely
countenance of snowy paleness, with irregular features, so as to
<ippear defor^med : whereas they who admit and love the interior
things of the Word, were represented by a young female in the
first bloomof virgin beauty, or in the flower of youth, handso'mely
apparelled, and adorned with chaplets and celestial ornaments.
1775. I have frequently discoursed with spirits concerning
the Word, and the necessity that, by the Divine Providence of the
Lord, some revelation should exist : for a revelation, or Word, is
the common vessel receptive of things spiritual and celestial, and
thus effective of conjunction between heaven and earth, which
otherwise would have been in a state of disjunction, to the utter
ruin and destruction of the human, race. Add to this the expe-
diency of the manifestation of heavenly truths for the instruc-
tion of man, since he is born for the heavenly state, and is de-
signed, after death, for the society of heavenly beings / for the
truths of faith are the laws of order in that kingdom, in which
man is destined tc live for ever.
1776. It may seem a paradox, nevertheless it is most true,
that the angels have a clearer and a fuller understanding of the
internal sense of the Word, when it is read hy little boys and
182 GENESIS. [Chap. xv.
girls^ than wTien it is read hy grown-up persons who are not
principled in faith grounded in charity : the reason is, as I hav4
been informed, because little children are in a state of mutual love
and innocence, consequently their receptive vessels are extremely
tender and almost of a celestial nature, so as to be pure faculties
of reception, which therefore are capable of being disposed by the
Lord for the purpose, although this does not come to their per-
ception, except by a certain sensation of delight suitable to their
state and genius. The angels say, that the Word of the Lord i»
a dead letter, but that it is vivified in the reader by the Lordy
according to the faculty of each individual, and that it becometh
alive according to his life of charity and state of innocence /
which takes place with endless variety.
1777. TJiis subject will be continued at the end of this chapter.
CHAPTER XV.
1. AFTER these words, the word of Jehovah came nnfco
Abram in a vision, saying, Fear not, Abram : I am thy shield,
and thy exceeding great recompence.
2. And Abram said, Lord Jehovah, what wilt thou give me,
seeing I go childless, and the steward of my house is this
Eliezer of Damascus,
3. And Abram said. Behold, to me thou hast not given eseed,
and, lo, a son of mine house is mine heir.
4. And, behold, the word of Jehovah came unto him, say-
ing, He shall not be thine heir ; but he that shall come forth out
of thine own bowels, he shall be thine heir.
5. And he brought him forth abroad, and said, Look, I pray,
towards heaven, and number the stars, if thou be able to number
them : and he said unto him, So shall thy seed be.
6. And he believed in Jehovah : and he imputed it to him
for righteousness.
7. And he said unto him, I am Jehovah, who brought thee
out of Ur of the Chaldeans, to give thee this land to inherit it.
8. And he said, Lord Jehovih, whereby shall I know that I
shall inherit it ?
9. And he said unto him, Take thee a heifer of three years'
old, and a she-goat of three years' old, and a ram of three years*
old, and a turtle-dove, and a young pigeon.
10. And he took unto him all these, and divided them in the
midst, and laid each part one against the other : and the birda
he did not divide.
11. And the fowls came down upon the bodifei , and Abraia
drove them away.
1777—1781.] GENESIS. 183
12. And when the sun was about to gc down, a deep sleep
fell upon Abram, and, lo, a terror of great darkness tell upon
him.
13. And he said unto Abram, In knowing do thou know,
that thy seed shall be a stranger in a land not theirs, and shall
serve them ; and they shall afflict them four hundred years.
14. And also the nations whom they shall serve, I will judge :
and afterwards shall they come out with great substance.
15. And thou shalt come to thy fathers in peace; thou shalt
be buried in a good old age.
16. And in the fourth generation they shall return hither :
for the iniquity of the Amorites is not yet consummated.
17. And it came to pass that the sun went down, and there
was thick darkness ; and behold a furnace of smoke, and a torch
of fire, which passed between those pieces.
18. In that day Jehovah made a covenant with Abram.
saying, Unto thy seed will I give this land, from the river of
Egypt unto the great river, the river Euphrates ;
19. The Kenite, and the Kenizzite, and the Kadmonite,
20. And the Hittite, and the Perizzite, and the Rephaim,
21. And the Amorite, and the Canaanite, and the Girgashite,
and the Jebusite.
THE CONTENTS.
1778. THE subject of the present chapter, in its internal
sense, is a continuation of what relates to the Lord, after in his
childhood he had endured the most grievous temptation-com-
bats, which were excited against the love cherished by him to-
wards the whole human race, and in particular towards the-
church : wherefore, being anxious about the future state of the-
church, a promise was made him ; but it was shown at the same-
time what the state of the church would be towards its end,
when it should begin to expire ; still however that a new church
should revive in place of the former, and should cause an im-
mense increase to the heavenly kingdom.
1779. The Lord's consolation, after his teraptation-combat»
spoken of in the y receding chapter, is described, verse 1.
1780. The Lord complains concerning the church, that it
was meroly external, verses 2, 3. A promise is made concern-
ing an internal church, verse 4. And concerning its multipli-
cation, verse 5. That the Lord is righteousness, verse 6'. And
that to him alone belongs the kingdom in heaven and earth,
verse 7.
1781. And whereas he was desirous to have an assuranco-
184 GENESIS. [Chap. xv.
tliat the human race would be saved, verse 1, therefore it waa
ehown him how the church is ciicumstanced, both io a general,
specific, and particular view, verses 9 — 17.
1782. The young heifer, the she-goat, and the ram, are
representative of the celestial things of the church ; and the
turtle-dove and young pigeon of its spiritual things, verse 9.
The church on one part, and the Lord on the other, verse 10.
That the Lord would dissipate evils and falsities, verse 11. But
that still falsities would infest the church, verses 12, 13 ; from
which it would be delivered, verse 14. Thus the Lord is com-
forted, verse 15. But that evils would gain possession, verse 16.
And, finally, falsities and lusts would have entire dominion,
verse 17. That then would come the Lord's kingdom, and a
new church, the extension of which is described, verse 18. The
falsities and evils thence to be expelled are the nations men-
tioned, verses 19, 20, 21.
THE INTERNAL SENSE.
1788 THE things contained in this chapter are, as was
befoi-e observed, true historical facts. Thus it is true that
Jehovah thus discoursed with Abram, and that the land of
Canaan was promised to him for an inheritance ; that he was
commanded to take a young heifer, a she goat, a ram, a turtle-
dove, and a young pigeon, and do with them as is here de-
5<;ribed ; that fowls descended upon the carcasses ; that a deep
sleep fell upon him, and in his sleep a terror of darkness ; that
when the sun was set, there appeared to him as it were a fur-
nace of smoke, with a torch of fire between the pieces ; to-
"^ether with the other circumstances recorded in the chapter,
i'hese are true historical facts : but still, both in general and in
particular, even to the most minute circumstance, they are rep
resentative, and the words by which they are described, even
to the smallest tittle, are significative; that is, in all the things
recorded, both collectively and individually, there is an internal
sense. For the whole contents of the Word, both in the whole
and in each particular, are inspired, and consequently tliey
must needs have a celestial ground or origin, that is, they must
needs be the repositories of celes'tial and spiritual things; other-
wise they could not be the Word of the Lord. These celestial
and spiritual things are what are contained in the internal sense ;
and when this sense is manifest, the sense of the letter is oblit-
erated, as if it did not exist ; and so, on the other hand, when
the attention is confined to the historical or literal sense alone,
the inrL-rnal sense is obliterated, as if there were no such thing.
1782— 1786. J GENESIS. 185
The case herein is like that of heavenly light, and the light of
this world, in their respective relation to each other : when
heavenly light appears, the light of this world is as darkness ;
as has been made known to me by experience ; and when any
one is in the light of this world, the heavenly light, should it
appear would be as darkness. The like is true in regard to
human uMnds : when a person regards human wisdom or sciences
as everything, heavenly wisdom appears to him as something
obscure, or even as nothing ; whereas, if he be principled in
heavenly wisdom, human wisdom is to him as something of a
common and obscure nature, which would be as darkness, unless
it contained within it rays of heavenly light.
1784. Verse 1. After these words, the word of Jehovah came
unto Jlbram in a vision, saying, Fear not, Mram : I am thy
shield, and thine exceeding great recompence. " After tliese
words, the word of Jehovah came unto Abram in a vision,"
signifies revelation made after the combats in childhood ; vision
is the inmost kind of revelation, which is that of perception :
*' Fear not, Abram, I am thy shield," signifies defence to be
confided in against evils and falsities : " and thine exceeding
great recompence," signifies the end of victories.
1785. " After these words, the word of Jehovah came unto
Abram in a vision." — That hereby is signified revelation made
after the combats in childhood, appears from the signification
of words, also of the word of Jehovah unto Abram, and like-
wise from the signification of vision. By words, in the Hebrew
tongue, are signified things, in the present case the things
accomplished, namely, the Lord's combats spoken of in the
preceding chapter. The word of Jehovah unto Abram is nothing
else than the Lord's word with himself ; nevertheless, in his
childhood, and in temptation-combats, when the two Essences
were not as yet united in one, it could not appear otherwise
than as revelation. When what is internal acts upon what is
external, in states and moments when this is more remote, it
cannot be otherwise presented. This is what is called the Lord's
state of humiliation.
1786. That vision is the inmost kind of revelation, which is
that of perception, may appear from the nature of visions,
which take place according to the state of those to whom they
are exhibited. Visions presented to those whose interiors are
closed, are altogether ditferent from such as are manifested to
those whose interiors are open. Thus, for example, when the
Lord appeared to the whole congregation on Mount Sinai, that
appearance was a vision which appeared difierently to the people
from what it did to Aaron, and differently to Aaron from what
it did to Moses. So, again, ihe visions exhibited to the pro-
phets were different from those which were shewn to A[oses.
There are several kinds of visions, of which, by the divine
186 GENESIS. [Chap. xv.
mercy of the Lord, more "will be said hereafter. Visions are
the more perfect in proportion as they are mo/e interior. In
the Lord's case they were the most perfect of all ; because he,
on such occasions, had a perception of all things of the world
of spirits and in the heavens, and enjoyed immediate commu-
nication with Jehovah. This communication is represented, and
in the internal sense is signified, by the vision in which Jehovah
appeared to Abram.
1787. "Fear not, Abram, I am thy shield," — That by these
words is signified defence to be confided in against evils and
falsities, appears from the signification of a shield, of which
we shall speak presently. These words, intimating that Jehovah
is a shield and an exceeding great recompence, are words of
consolation after temptations. All temptation is attended with
come kind of despair, otherwise it is not a temptation ; where-
fore, also, consolation follows. Whosoever is tempted is brought
into anxieties, which occasion a state of despair in regard to
the end ; and in this the combat of temptation essentially con-
sists. He who is certain of victory is in no anxiety, and, of
course, in no temptation. The Lord, who endured the most
dreadful and cruel temptations of all, could not but be driven
to states of despair, which he dispelled and overcame by his
own power. This may appear plainly from his temptation in
Gethsemane, of which it is thus written in Luke : " When he
was at the place, he said unto them, Pray that ye enter not
into temptation. And he was withdrawn from them about a
stone's cast, and kneeled down, and prayed, saying. Father, if
thou be willing, remove this cup from me ; nevertheless, not
my will but thine be done. And there appeared an angel unto
him from heaven, strengthening him. And, being in an agony,
he prayed more earnestly : and his sweat was as it were great
drops of blood falling down to the ground" (xxii. 40 — 44). And
in Matthew : " He began to be sorrowful and very heavy ; Then
saith he unto then\. My soul is exceeding sorrowful, even unto
death. And he went a little farther, and fell on his face, and
prayed, saying, O my Father, if it be possible, let this cup
pass from me! nevertheless, not as I will, but as thou. — He
went away again the second time, and prayed, saying, 0 my
Father, if this cup may not pass from me, except I drink it,
thy will be done. — And he prayed the third time, saying the
same words" (xxvi. 37 — 14). And in Mark : " He began to be
sore amazed, and to be very heavy. And he said unto them,
My soul is exceeding sorrowful, even unto death. And he went
forward a little, and fell on the ground, and prayed that, if it
were possible, the hour might pass from him. And he said,
Abba Father, all things are possible unto thee ; take away this
cup from me! nevertheless, not what I will, but what thou
wilt." And this he did a second and a third time (xiv. 33 — 11).
1787, 1788.] GENESIS. 187
Hence may appear the nature and quality of the Lord's temp-
tations, and that they were tlie most cruel and terrible that
ever were endured, being attended with aniz'uisli from his inmost
soul, operating even to the sweating of blood ; as also, that
he was then in a state of despair concerning the end and event ;
and that he was supported with consolations. These words,
" I Jehovah am thy shield, and thy exceeding <»reat recompence,"
involve, in like manner, consolation after the temptation-com-
bats which were spoken of in the preceding chapter.
1788. That a shield signifies defence to be confided in against
evils and falsities, appears without explication ; for it is a cus-
tomary form of speech, rendered f\imiliar by use, to call Jehovah
a shield and buckler. But what is specifically signified by a
shield, may appear from the Word, viz., that, in respect to the
Lord, it signifies defence, and, in respect to man, confidence
in the Lord's protection. As war signifies temptations, (ac-
cording to what was shewn above, n. 1(364,) so all the arms
used in war signify some particular belonging to temptation and
to defence against evils and falsities, or against the diabolical
crew who induce temptations, and act the part of the tempter ;
wherefore each kind of weapon or armour has a distinct signifi-
cation peculiar to itself, whether it be a shield, a buckler, a
helmet, a spear, a lance, a sword, a bow and arrows, or a breast-
plate, concerning each of which, by the divine mercy of the
Lord, more will be said hereafter. The reason why a shield,
in respect to the Lord, signifies defence against evils and falsi-
ties, and, in respect to man, confidence in the Lord, is, because
it was a piece of armour for the security of the breast, and by
the breast is signified goodness and truth ; goodness by reason
of the heart being therein, and truth by reason of the lungs.
That a shield has this signification appears in David : "Blessed
be Jehovah my rock, who teacheth my hands to war, my fingers
to fight ; my goodness and my fortress, my high tower and
my deliverer : my skidd, and he in lohom I tr-ust,'' (Psalm cxliv.
1, 2;) where to war and fight relate to temptations, and, in
the internal sense, to the temptations of the Lord : a shield,
in respect 'to Jehovah, is defence, and, in respect to man, is
confidence, as evidently appears. So again : " 0 Israel, tmst
thou in Jehovah .' he is their help and their shield. O house of
Aaron, trust in Jehovah : he is their help and their shield. Ye
that fear Jehovah, trust in Jehovah : he is their help and their
shield,'' (Psalm cxv. 9, 10, 11 ;) where the like is signified as
above. So again : " Jehovah is my refuge and my fortress ;
my God, in him will I trust. He shall cover thee with his
feathers, and under his wings thou shalt trust : his truth shall
be thy shield and buckler," (Psalm xci. 2, 4 ;) where a shield
and buckler signify defence against falsities. Again : " Jehovah
is my rock, and my fortress, and my deliverer ; my God, lu^
188 GENESIS. [Chap. xv.
rock, wi whom I will trust ; my shield, and the horn of my sal-
vation. He is a buckler to all them that trust in him^^ (Psalm
xviii. 2, 30 ;) where the signification is the same as aoove. So
again : " The righteous God trieth the hearts and reins. My
shield is upon God who saveth the righteous in heart," (Psalm
vii. 9, 10 ;) where a shield denotes confidence, Again : " TJiou
hast also given me the shield of thy salvation ; and thy right
Land hath holden me up," (Psalm xviii. 35 ;) denoting con-
fidence. Again : " The shields of the earth belong unto God :
he is greatly exalted," (Psalm xlvii, 9 ;) in like manner denoting
confidence. Again : ^^ Jehovah God is a sun and a shield: Jehovah
will give grace and glory : no good thing will he withhold
from them that walk uprightly," (Psalm Ixxxiv. 11 ;) denoting
defence. So in Moses : " Happy art thou, 0 Israel : who is
like unto thee, a people saved hy Jehovah, the shield of thy
help, and who is the sword of thy excellency ! and thine enemies
shall be found liars unto thee," (Deut, xxxiii. 29 ;) where a
shield denotes defence. As arms of war are mentioned in refer-
ence to those who are engaged in temptation-combats, so also
are they spoken of in relation to those who assault and tempt.
They then have a contrary signification, so that a shield thus
applied denotes evils and falsities, by which the combat is waged,
which are used as a defence, and in which confidence is placed ;
as in Jeremiah : " Order ye the buckler and shield, and draw
near to battle : harness the horses, and get ap, ye horsemen,
and stand forth with your helmets ; furbish the spears, put on
the brigandines," (xlvi. 3, 4 ;) not to .mention several other
passages to the same purport.
1789. "And thine exceeding great recompence." — That by
these words is signified the end of his victories, appears from
the signification of recompence, as denoting the reward suc-
ceeding temptation-combats. This, in the present case, is the
end for which he obtained his victories ; because the Lord never
expected any reward of victory for himself. The reward of his
victories was the salvation of the whole human race, out of love
to whom he engaged in combat. Whosoever engages in combat
from such a principle of love, does not require any reward for
himself; because that love is of such a nature, that it desires to
give and transfer all its own to others, without wishing any thing
for itself. Thus the salvation of the whole human race is here
signified by the recompence.
1790. Verse 2. And Abram said. Lord Jehovih, what wUt
thou give me, seeing I go childless, and the steward of my house
IS this Eliezer of Damascus. " Abram said, Lord Jehovih,"
signifies the Lord's perception : Abram is the interior man ; the
Lord Jehovih is the internal in respect to the interior : ' what
wilt thou give me, seeing I go childless," signifies that there
was no in (vernal church : " and the steward of my houfe," sig.
1789—1793.1 GENESIS. 18»
nifies the external church : " is this Eliezerof Damascus," is the
external church.
1791. " Abram said, Lord Jehovih." — -That hereby is signi-
fied the Lord's perception, may appear from this consideration^
that the Lord had the inmost and most perfect perception of all.
Thi,^ perception, as has been stated above, was a sensation and
perceptive knowledge of all things which were doing in heaven,
and was a continual communication and internal conversation
with Jehovah, which none ever had but the Lord alone. This
is what is meant in the internal sense by Abram's speaking tO'
Jehovah, and thus it was represented by Abram when he dis-
coursed with Jehovah. The like is signified wherever the ex-
pression occurs, that " Abram said to Jehovah^
1792. " That Abram is the interior man, or that Abram repre-
sented the Lord's interior or rational man, has been observed
above. What the Lord's interior man is, was shewn in the fore-
going chapter,
1793. That the Lord Jehovih is the internal man in respect
to the interior, appears from what has been already said con-
cerning the Lord's internal man, viz., that it was Jehovah
himself, of whom he was conceived, and whose only Son he
was ; to whom the humanity of the Lord became united, after
he had purified, by temptation-combats, the maternal humanity,
or that which he derived from the mother. In the Word, fre-
quent mention is made of the Lord Jehovih. yea, wheresoever
Jehovah the Lord is spoken of, he is called, not Lord Jehovah,
but Lord Jehovih; and he is especially so called where the sub-
ject treated of is concerning temptations ; as in Isaiah : " Behold,
the Lord Jehovih will come with strong hand, and his arm shall
rule for him ; behold his recompence is with him, and his work
before him. He shall feed his flock like a shepherd : he shall
gather the lambs with his arm, and carry them in his bosom,
and shall gently lead those that give suck," (xl. 10, 11 ;) where
the Lord Jehovih coming with strong hand denotes- victory in
temptation-combats, and his arm ruling for him denotes it to
be derived from his own power : what the recompence is, which
was spoken of in the foregoing verse, is here declared, viz., that
it is the salvation of the whole human race ; which is what is
meant by his feeding his flock like a shepherd, gathering the
lambs with his arm, carrying them in his bosom, and gently
leading those that give suck ; all which are operations of inmost
or divine love. Again, in the same prophet : " The Lord Jehovih
hath opened mine ear ; and I was not rebellious, neither turned
away back. I gave my back to the smiters, and my cheeks to
them that plucked off the hair ; I hid not my face from shame
and spitting ; for the Lord Jehovih will help me. Behold, the
Lord Jehovih will help me," (1. 5, 6, 7, 9 ;) where the subject
190 GENESIS. [Chap, xv
treated of is manifestly concerning temptations. Not to men
tion other passages to the same purport.
1794. " What wilt thou give me, seeing I go childless." —
That by these words is signified that there was no internal
church, may appear from the signification of going childless.
To walk or go, in the internal sense, is to live, as was shewn
above, n. 519 : but to be childless is to be without seed or
posterity ; on which subject more is said in the following verses,
3, 4, 5 ; where it is explained what is meant by being childless,
or without seed.
1795. " And the steward of my house." — That by these
words is signified an external church, appears from the signifi-
cation of the steward of a house in the internal sense, that is,
in respect to the church. An external church is called the
steward of the house, when the internal church itself is con-
sidered as the house, and the Lord as the father or master of
the family. Just so is the external church circumstanced ; for
all stewardship appertains to the external of the church ; as
the administration of ceremonies, and of many things relating
to the service of the sacred edifice and of the church itself, that
is, of the house of Jehovah, or of the Lord. The external
things of the church, without the internal, are of no account,
but from the internal they derive their value and their quality.
The case herein is like that of man, whose external or corporeal
part is in itself a sort of mere nullity, unless it be animated
and vivified by an internal principle. Such therefore as is his
internal, such is the external ; or such as the intention and mind
are, such is the estimation of all the words and actions which
exist by the external or corporeal part : it is the heart and its
qualities, not mere words and gestures, which constitute the
man. The same is true in respect to the church. Nevertheless,
the externals of the church, like the externals of a man, are of
use to provide subordinately, and to administer, so that, like
the external or corporeal man, in regard to the internal, which
is the house, they may be called a steward or administrator.
Hence it is evident what is meant by being childless, viz., that
there was no internal of the church, but only an external ; as
was the case at that time whereof the Lord complained.
1796. " Is this Eliezer of Damascus." — That hereby is sig-
nified an external church, appears from what has been just
observed, and also from the signification of Damascus. Damascus
was the capital of Syria, where were remains of worship as
practised in the ancient church, and whence came Eber, or the
Hebrew nation, amongst whom there existed only the external
of the church, as was said above, n. 1238, 1241 ; consequently
there existed in that country only the stewardship of the house.
That in what is here related there is somewhat of the despair,
1794— 1798.J GENESIS. 191
consequently of tlie temptation, experienced by the Lord, aj)-
pears from the words themselves ; and also from the consolation
which follows concerning an internal church.
1797. Verse 8. And Ahram. said, Behold, to me thou hast
not given seed : and lo, a son of my house is my heir. " And
Abram said, Behold, to me thou hast not given seed," signifies
that there was no internal of the church, which is love and
faith : " and lo, a son of my house is my heir," signifies that
there would only be an external in the Lord's kingdom.
1798. " And Abrara said. Behold, to me thou hast tot given
seed." — That by these words is signified that there was no inter-
nal of the church, appears from the signification of seed, as
denoting love and faith, concerning which see above, n. 255,
256, 1025 ; and from the signification of an heir in what follows.
That love, and faith originating therein, form the internal of
the church, has been stated and shewn above. By the faith
which constitutes the internal of the church, is meant no other
than such as belongs to love or charity, that is, such as is de-
rived from love or charity. Faith, in a general sense, is every
doctrinal principle of the church ; but doctrinals, separate from
love or eharity, do by no means constitute the internal of the
church, since as they are mere matters of science appertaining
to the memory, and have place with the worst of men, yea,
even with infernals ; whereas doctrinals which are derived from
charity, or which belong to charity, are constituent of the inter-
nal of the church, since such doctrinals belong to the life. It
is life that is the internal of all worship, and consequently every
doctrinal which flows from the life of charity. Such are the
doctrinals which belong to that faith which is here understood.
That this is the faith which is the internal of the church, may
appear from this single consideration ; that whosoever has the
life of charity, knows all things appertaining to faith. Only
examine all doctrinals as to their real nature and quality ; are
they not all precepts of charity, consequently of a faith derived
from charity ? To instance only the commandments of the
decalogue, the first of which enjoins the worship of the Lord
Ood : whosoever has the life of love or charity, he worships the
Lord God, because this is his life. So in the commandment
which enjoins the observation of the sabbath : whosoever is in
the life of love, or in charity, sacredly observes the sabbath ;
for nothing is more delightful to him than to worsiiip the Lord,
and to glorify him every day. So again in regard to the com-
mandment. " Thou shalt not commit murder :" this is altogether
a precept of charity, since he who loves his neighbor as himself,
shudders at the tliought of doing him any injury, and much
more of murdering him. In like manner as to the ccmniand-
ment, " Thou shalt not steal :" whosoever has tiie life of charity,
is more ready to give to his neighbor than to take any thing
192 GENESIS. [Chap, xv
from him. So with the commandment, " Thou shalt not commit
adultery :" he who is in the life of charity, would rather act as
a guardian of his neighbor's wife against the evil designs of
others, than be a violator of her innocence himself; regarding
adultery as a crime against conscience, and such as destroys
conjugal love and its obligations. To covet also what belongs
to another, as finally forbidden in the decalogue, is directly
opposite to the temper and disposition of those who are prin-
cipled in the life of charity ; for it is the nature of charity
to wish to impart good to others from itself, and out of what is
its own, thus on no account, to covet what belongs to them.
These are the commandments of tbe decalogue, which are
exterior doctrinals of faith, and which, with ♦ihose who are
in charity and in the life thereof, are not retained only as
matters of science in the memory, but are laid up in the heart,
and are inscribed on the inner man, since all such are in charity,
and in its essential life. Not to mention other things composing
points of doctrine ; which they are in like manner acquainted
with from charity alone, because they live according to a con-
science of what is right. Such, also, in cases where they da
not so well understand, and are not able to determine what is
right and true, yet believe in simplicity, or out of a simple
heart, that it is so, because the Lord has said it ; and whosoever
thus believes does not incur guilt, although Avhat he believes be
not true in itself, but only an apparent truth. As for example :
if he believes that the Lord is angry, that he punishes, that he
leads into temptation, and the like ; or if he believes that the
bread and wine in the holy supper are somewhat significative ; or
that the flesh and blood of the Lord are somehow present therein
in the way that they explain it ; it is of no consequence whether
they affirm the one or the other : although there are few who
think of the latter ; and if they do, provided it be in simplicity
of heart, because they have been so instructed, and they still
live in charity, it does them no injury. Such persons, when
they hear that the bread and wine in the holy supper, in the
internal sense, signify the Lord's love towards the whole human
race, and the things appertaining to love, with the reciprocal
love of man towards the Lord and his neighbor, they instantly
believe it, and rejoice that it is so. But the case is otherwise
with those who are principled in mere doctrinals, and not in
charity : these dispute on every subject, and condemn all, with-
out distinction, whose sentiments, or, as they term it, beli^.
do not accord with their own. Hence it may appear to every
one, that love to the Lord and charity towards our neighbor,,
constitute the internal of the church.
1799. " And lo, a son of my house is my heir."— That ly
these words is signified, that there would only be an external
in the Lord's kingdom, appears from the signification of an
1799.J GENESIS. 193
heir, and of inheriting, in the internal sense. To become an
heir, or to inherit, sio-nities life eternal in the Lord's kingdom.
All who are in the Lord's kingdom are heirs, for they live by-
virtue of the life of the Lord, which is a life of mutual love ;
and hence they are called sons. The Lord's sons or heirs are
all who are in his life, because their life is from him, and they
are born of him, that is, are regenerate. They who are bora
of any one are his heirs ; consequently, all who are born again
of the Lord are his heirs ; for then they receive the life of the
Lord. There are in the Lord's kingdom such as are external,
such as are interior, and such as are internal. Good spirits,
who are in the first heaven, are external ; angelic spirits, who
are in the second heaven, are interior ; and angels, who are in
the third heaven, are internal. Those who are external are not
so near of kin, or so nigh, to the Lord, as those who are inte-
rior ; nor are the interior so near of kin, or so nigh, to the Lord,
as those who are internal. The Lord, out of his divine love, or
mercy, is desirous to have all near to himself, and that they
should not stand without, that is, in the first heaven, but he is
desirous that they should be in the third heaven, and, if it were
possible, not only with himself, but in himself. Such is the
nature of divine love, that is, of the love of the Lord. Since,
therefore, the church at that time was only in externals, he here
complains, saying, " Lo, a son of my house is my heir," by
which is signified, that thus there would only be an external in
his kingdom. But consolation follows, and a promise concerning
internals, in the succeeding verses. What is meant by the ex-
ternal of the church has been explained before, n. 1083, 1098,
1100, 1151, 1153. Doctrinals alone do not constitute the ex-
ternal, much less the internal of the church, as was shewn
above ; nor do they serve to distinguish churches before the
Lord : but this is effected by a life according to doctrinals, all
which, if they are true, regard charity as their fundamental •
for what is the end and design of doctrinals but to teach how
man should live? The several churches in the christian world
are distinguished by their doctrinals, and the members of those
churches have hence taken the names of Roman Catholics, Lu-
therans, Calvinists, or the Reformed and Evangelical Protes-
tants ;* with many others. This distinction of names arises
solely from doctrinals, and would never have had place, if the
members of the church had made love to the Lord, and charity
towards their neighbor, the principal point of faith. Doctri-
nals would then be only varieties of opinion concerning the
mysteries of faith, which they who are true Christians would
leave to every one to receive according to his conscience, whilst
it would be the language of their hearts, that he is a true Chris-
* On the continent, the Refonned is a title of the Calvinists: the Lutherans
take that of Evangelicals. — JEdt.
VOL. TT. N
194 GENESIS. [Chap. xt.
tian wlio lives as a Christian, that is, as the Lord teaches. Thus
one church would be formed out of all these diverse ones, and
all disagreements arising from mere doctrinals would vanish,
yea, all the animosities of one against another would be dissi-
pated in a moment, and the kingdom of the Lord would be es-
tablished on earth. The ancient church which existed immedi-
ately after the flood, although dispersed over several kingdoms,
was of such a character ; so that, notwithstanding they differed
much from each other in respect to doctrinals, they still made
charity the principal thing, and regarded each other's worship,
not from the doctrinals of faith, but from the charity of life
which entered into it. This is meant by what is said of that
church. Gen. xi. 1 ; that "they had all one language, and their
words were one," concerning which, see n, 1285.
1800. Verse 4. And behold, the word of Jehovah came unto
him, saying, He shall not be thine heir, hut he that shall come
forth out of thine own bowels, he shall be thine heir. " Behold,
the word of Jehovah came unto him," signifies, an answer :
"saying. He shall not be thine heir," signifies, that what is
external shall not be the heir of his kingdom : " but he that
shall come forth out of thine own bowels," signifies, those who
are principled in love to him, and towards their neighbor : "he
shall be thine heir," signifies, that they shall be made heirs.
1801. " Behold, the word of Jehovah came unto him." —
That hereby is signified an answer, implying, that there should
not be a mere external of the church, but that there should be
an internal, appears from what follows. This word of Jehovah,
or answer, is the consolation.
1802. " Saying, He shall not be thine heir."— That hereby
18 signified that what is external should not be heir of his king-
dom, appears from the signification of being heir, or of inherit-
ing, spoken of above. It is not the external, but the internal,
which is heir of the Lord's kingdom : the external is indeed so
likewise, but then it is by the internal, for then they act as one.
For the better conceiving of this it is to be observed, that all
who are in the heavens, they who are in the first heaven, as
well as they who are in the second, or in the third, — that is,
they who are external, as well as they who are interior, and, they
who are internal, are heirs of the Lord's kingdom, since they
all constitute one heaven. Things internal and things external
have the same relation to each other, and are alike circumstanced,
in the heavens as with man. The angels who are in the first
heavens are subordinate to the angels who are in the second, and
these to the angels in ""he third ; but this subordination is not
as of rule or authorit}, but it is, as in man, an influx of things
internal into things external. For there is an influx of life from
the Lord, through the third heaven into the second, and through
the second into the hvM. and this by order of succession, beside
1800— 1802.J GENESIS. lOA
the Lord's immediate influx into all the heaven?. The inferior
or subordinate angels do not know that this is the case, unless
it is given them by the Lord to reflect upon it ; consequently
their subordination is not like that of rule or authority. In pro-
portion as an angel of the third heaven possesses the internal
principle, he is an heir of the Lord's kingdom ; and the case is
the same with an angel of the second heaven, and likewise with
an angel of the first heaven. It is the internal principle which
constitutes an heir. The interior angels have more of this
internal principle than the exterior angels ; wherefore they are
nearer- to the Lord, and are heirs in a higher degree. This
internal principle is love to the Lord and charity towards the
neighbor : according therefore to the measure they possess of
love and charity, they are sons, or heirs ; for according to this
they are partakers of the Lord's life. But it is not possible for
any on^ to be raised up from the first, or external heaven, into
the second, or interior heaven, before he is instructed in the
good things of love and the truths of faith, his capacity of being
so raised up, and admitted amongst angelic spirits, being in
proportion to such instruction ; and the same observation applies
to angelic spirits, before they can be raised up or admitted to
the third heaven amongst angels. By instruction the interiors
are formed, and by them the internals, and are adapted to the
reception of the good things of love and the truths of faith, and
thus to the perception of goodness and truth. No one can
apprehend by perception what he does not know and believe ;
consequently, no one can be gifted with the faculty of perceiving
the good of love and the truth of faith, except by knowledges,
by which he may become acquainted with the nature and quality
of such good and truth. All, therefore, even infants, must of
necessity be instructed, before they can be admitted into the
Lord's kingdom. But infants receive instruction readily, being
tainted with no principles of falsity ; nevertheless, they are only
instructed in general truths, the reception of which is attended
with the perception of things innumerable. The case in this
respect is like that of a person, who is persuaded of any truth
in the general : in consequence of such persuasions, he easily,
and as it were of himself, or spontaneously, imbibes the parti-
culars of that general truth, and the singulars of each particular :
for, being aflfectedwith the general truth, he is thence aflected
also with the particulars and singulars of the same truth, which
tend to its confirmation : for these enter with delight and satis-
faction into the general afi'ection, and thus continually perfect
it. These are the internal things, on account of which they
who possess them are called heirs, or through which they are
capable of inheriting the Lord's kingdom : and they first cora-
'mence to be heirs, or to enter on this inheritance, when they
are principled in the affection of good, that is, in mutual lo7e,
196 GENESIS. [Chap. xt.
to wliich they are introduced by the knowledges of goodnes»
and truth, and the afifections thereof. A.ccording to the degree
in which they are principled in the atfection of good, or in
mutual love, they are heirs, or inherit ; for mutual love is the-
veriest vital principle itself, which they receive from the Lord's
essence, as from their father. This may appear further from
what follows presently at verse 5.
1803. " But he that shall come forth out of thine own
bowels." — That by these words are signified those who are
principled in love to the Lord, and in charity towards their
neighbor, may appear from the signification of the bowels, and
of coming forth out of the bowels, as denoting to be born, and
in the present case as denoting those who are born of the Lord.
They who are born of the Lord, that is, who are regenerated,
receive the Lord's life. The Lord's life, as already observed, i&
divine love, that is, love towards the whole human race, con-
sisting in the will, if possible, to save all eternally. They wha
have not the Lord's love, that is, who do not love their neighbor
as themselves, have not in any respect the Lord's life ; con-
sequently they are in no respect born of him, or come forth out
of his bowels, wherefore they cannot be heirs of his kingdom.
Hence it is evident, that by coming forth out of the bowels, in
the internal sense, are hereby signified those who are principled
in love to the Lord, and in love towards their neighbor : as in
Isaiah : " Thus saith Jahovah thy Redeemer, the Holy One of
Israel ; I am Jehovah thy God, that teacheth thee to profit,
that leadeth thee by the way that thou shouldst go. 0 that
thou hadst barkened to my commandments ! then had thy
peace been as a river, and thy righteousness as the waves of the-
sea : thy seed also had been as the sand, and they that came
forth of thy bowels as the gravel thereof,'" (xlviii. 17, 18, 19 ;)
where seed as the sand denotes good, and they that come forth ojf
the bowels as gravel denotes truth ; consequently, by these ex-
pressions are signified those who are principled in love, for such
alone are in the love of goodness and truth. Moreover, bowels,^
in the Word, signify love, or mercy, by reason that the bowels
or inward parts, belonging to generation, especially the mother's
womb, represent and thence signify chaste conjugal love, and
love towards infants thence derived ; as in Isaiah : " The sound-
ing of thy bowels and of thy mercies towards me, are they
restrained?" (Ixiii. 15.) And in Jeremiah : "Is not Ephraim
my dear son ? Is not he a pleasant child ? Therefore my bowels
are troubled for him ; / ivill surely have mercy on him," (xxxL
2U.) Hence it appears, that love itself, or mercy itself, and
the Lord's compassion towards mankind, are the things which,,
in the internal sense, are signified by bowels, and by coming
forth of the bowels : consequently, by those that come forth
of the bowels, are signified those who are principled in love
1803—1807.] GENESIS 197
That the Lord's kingdom consists in mutual love, may be seen
above, n. 548, 549, 684, 693, 694.
1804. " He shall be thine heir." — That hereby is signified
that they shall be heirs who are principled in love, appears from
the signification of an heir, spoken 'of above.
1805. Verse 5. And he brought him forth abroad, and said,
Look, I pray, towards heaven, and number the stars, if thou be
able to number them : and he said unto hhn, So shall thy seed be.
■' He brought him forth abroad," signifies the vision of the
interior man, which from things external sees things internal :
" and said. Look, I pray, towards heaven," signifies a repre-
sentation of the Lord's kingdom in a view of the universe :
*' and number the stars," signifies a representation of the prin-
ciples of goodness and of truth in a view of the stars : " if thou
art able to number them," signifies the fructification of love,
and the multiplication of faith : " and he said unto him. So
shall thy seed be," signifies the heirs of the Lord's kingdom.
1806. " He brought him forth abroad."— That by these
words is signified the vision of the interior man, which from
things external sees things internal, may appear from the signi-
fication of bringing forth abroad, and at the same time from
what follows. Things internal are brought forth, when any one
with his bodily eyes surveys the starry heaven, and thence is led
to think of the Lord's kingdom. Whensoever man beholds any
objects with his eyes, and, while he sees them, in a manner
does not see them, being led thereby to see or think of things
appertaining to the church, or to heaven, then the interior sight,
that is, the sight of his spirit or soul, is brought forth abroad.
The eye itself, properly speaking, is nothing else but the sight
of man's spirit brought forth abroad, and this principally with
a view, tliat from things external he may see things internal,
that is. that from objects in the world he may be led continually
to reflect on the things that are in the other life ; since it is for
the sake of that life that he lives for a time in the world. Such
was the sight of the members of the most ancient church ; such
is the sight of the angels attendant on man ; and such also was
the sight of the Lord.
1807. " And he said, Look, I pray, towards heaven." — That
these words signify a representation of the Lord's kingdom in
a view of the universe, appears from the signification of heaven.
Heaven, in the Word, in the internal sense, does not signify
the heaven or sky which is apparent to the eyes of the body,
but the kingdom of the Lord universally and particularly. He
who looks at things internal from those that are external, when
he views the heavens or sky, does not think at all of the starry
heaven, but of the angelic heaven : when he beholds the sun,
he does not think of the sun, but of the Lord, as being the
«un of heaven ; and so Then he sees the moon, and the stars
198 GENESIS. [Chap, xv,
also ; yea, when lie bel.olds the immensity of the heavens, he
does not think of material immensity, but of the immense and
infinite power of the Lord : so also in other instances, since
there is nothing but what is representative. He likewise regards
earthly objects in the same view : thus, when he beholds the
first dawn of the morning light, he does not think of the day-
dawn, but of the rise of all things from the Lord, and their
progression to the full day of wisdom ; in like manner, when
he looks on gardens, shrubberies, and beds of flowers, his eye
is not confined to any particular tree, its blossom, leaf, or fruit,,
but he is led to a contemplation of the celestial things repre-
sented by them, neither does he behold only the flowers, their
beauties and elegancies, but is led to regard also the things
which they represent in the other life ; for there is not a single
object existing in the sky or in the earth, which is beautiful
and agreeable, but what is in some way representative of the
Lord's kingdom ; concerning which subject see what was said
above, n. 1632. This is looking towards heaven ; by which is
signified a representation of the Lord's kingdom in a view of
the universe. The ground and reason why all things in the
heavens or sky, and on the earth, both collectively and indi-
vidually, are representative, is, because they originally existed,
and do continually exist, that is, subsist, from an influx of the
Lord through heaven. The case in this respect is like that of
the human body, which exists and subsists by its soul ; where-
fore all things in the body, both collectively and individually,,
are representatives of its soul : the soul is in the uses and ends
regarded, but the body is in the execution of such uses and
ends. In like manner, all effects whatsoever are representative
of the uses which are their causes : and the uses are representa-
tive of the ends which are their first principles. They who are
in divine ideas never confine their sight to mere external objects,
but continually, from them and in them, behold things internal ;
and internal things are, most essentially, those of the Lord's
kingdom : consequently, these are in the veriest end of all.
The case is similar in regard to the Word of the Lord : they
who are in divine ideas never regard the Word of the Lord from
the letter, but consider the letter, and the literal sense, as repre-
sentative and significative of the celestial and spiritual things
appertaining to the church and to the Lord's kingdom. With
them the literal sense is only an instrumental medium of leading-
the thoughts to such subjects. Such was the sight of the Lord.
1-808. " And number the stars." — That these words signify
a representation of the principles of goodness and of truth in a
-iew of the stars, appears from what has been already said ; and
also from the representation and signification of stars as denoting
principles of goodness and truth. Stars are frequently men-
tioned in the Word, and constantly signify principles of goodness
1808.J GENESIS. 199
and truth, and, in a contrary sense, evil and falsity ; or, what
is the same thing, they signify angels, or societies of angels,
and also, in a contrary sense, evil spirits and their fellowships :
when they signify angels, or societies of angels, then they are
fixed stars, but when they signify evil spirits and their fellow-
ships, then they are wandering stars, which have frequently
been seen. That all things, both in heaven and on earth, are
representative of celestial and spiritual things, may appear plain
from this circumstance ; that similar things to what ap[)ear in
the visible heavens and earth, are also manifested visibly in the
world of spirits, and this as distinctly and evidently as in open
day, and yet they are nothing but representatives. Thus, when
the starry heaven appears, and fixed stars in it, it is instantly
known that they signify principles of goodness and truth ; and
when wandering stars appear, it is instantly known that they
signify evils and falsities : from the very twinkling and sparkling
of the stars it appears also what is their nature and quality : not
to mention numberless other similar cases. Hence whosoever
is disposed to think wisely, may know whence is the origin or
source of all things which exist on earth, viz. that it is from the
Lord ; and the reason why on earth they do not exist ideally,
but actually, is, because all things both celestial and spiritual,
which are from the Lord, are living and essential, or, as they
are termed, substantial ; wherefore in ultimate nature they exist
actually, as may be seen above, n. 1632. That stars represent
and signify principles of goodness and truth, may appear from
the following passages in the Word : " The stars of heaven, and
the constellations thereof, shall not shine with their light : the sun
shall be darkened in his going forth, and the m.oon shall not cause
her light to shine. And I will visit the world for their evil, and
the wicked for their iniquity" (Isaiah xiii. 10) ; speaking of the
day of visitation ; where it is plain to see, that by stars and con-
stellations are not meant literal stars and constellations, but prin-
ciples of truth and goodness ; and by the sun love, and by the
moon faith ; for the subject treated of is concerning the falsities
and evils which cause darkness. So in Ezekiel : " When I shall
put thee out, I will cover the heavens, and make the stars thereof
dark ; I will cover the sun with a cloud, and the mooii shall not
cause her light to shine; all the bright lights of heaven will I make
dark over thee, and set darkness upon thy land" (xxxii. 7, 8) ;
where like things are signified. So in Joel : " The earth shall
quake before them, the heavens shall tremble : the sun and the
moon shall be dark, and the stars shall withdraw their shining"
(ii. 10 ; iii. 15). So in David : " Praise ye him, sun and moony
praise him, all ye stars of light. Praise him, ye hcaAens of
heavens" (cxlviii. 3, 4) ; where like things are signified. Tha<.
by stars are not meant stars, but things relating to goodness and
truth, or, what is the same thing, they who are principled ii>
•200 GENESIS. [Chap. xv.
goodness and truth, as the angels are, is plainly declared in the
Revelation : " I saw the Son of Man, and he had in his right
hand seven stays. — The mystery of thfi seven stars which thou
sawest in my right hand, and the seven golden candlesticks : the
seven stars are the angels of the seven churches ; and the seven
candlesticks which thou sawest are the seven churches" (Rev. i.
20). Again: "The fourth angel sounded, and the third part
of the sun was smitten, and the third part of the moon, and the
third part of the stars, so as the third part of them was dark-
ened ; and the day shone not for a third part of it, and the
night likewise" (Rev. viii, 12) ; where it is very evident that
goodness and truth are the things which were darkened. So in
Daniel : " There came forth a little horn, which waxed exceeding
great, towards the south, and towards the east, and towards the
pleasant land. And it waxed great, even to the host of heaven,
and it cast down some of the host, and of the stars, to the
ground, and stamped upon them" (viii. 9, 10) ; where it is very
plain that by the host of heaven and the stars, are meant things
relating to goodness and truth, which were trampled upon.
Hence it may appear what is meant by these words of the Lord
in Matthew : " Immediately after the tribulation of those days,
the sun. shall be darkened, and the moon shall not give her light,
and the stars shall fall from heaven, and the powers of the hea-
vens shall be shaken" (xxiv. 29) ; and in Luke : " There shall
be signs in the sun, and in the moon, and in the stars ; and upon
earth distress of nations with perplexity : the sea and the waves
roaring" (xxi. 25) ; in which passages by the sun is not signified
the sun, nor by the moon the moon, nor by the stars the stars,
nor by the sea the sea, but the things represented by those ob-
jects ; viz., by the sun the celestial things of love, by the moon
spiritual things, by the stars principles of goodness and truth,
or the knowledges of goodne?s and truth which, about the con-
summation of the age, when there is no faith, that is, no charity,
are thus darkened.
1809. "If thou art able to number them." — That these
words signify the fructification of love and the multiplication
of faith, or, what is the same thing, the fructification of good
and the multiplication of truth, may appear without explication ;
the words plainly denoting that they cannot be numbered.
1810. ■' So shall thy seed be." — That by these words are
signified the heirs of the Lord's kingdom, appears from the sig-
nification of seed, as denoting love, and faith originating in love,
or, what is the same thing, those who are principled in love and
faith, whether they be angels or men ; that seed has this signi-
fication, has been abundantly shewn above. What is here said
has a general itjfeience to the Lord's kingdom, as being so vast
and numerous, iba; it exceeds all belief, insomuch that it can
only be expressed vjy the term " immense," concerning thr ini-
1809— 1812.J GENESIS. 201
mensity whereof, by the Divine mercy of the Lord, we shall
speak elsewhere. This immensity is here signified by the word?
of this verse, " Look, I pray, towards heaven, and number the
stars, if thou art able to number them : and he said unto him,
So shall thy seed be." Moreover, by the same words are sig-
nified those innumerable principles of goodness and truth which
have relation to wisdom and intelligence, with the blessedness
thereof, in every angel.
1811. Yerse 6. ^nd he believed in Jehovah, and he imputed
it to him for righteousness. " He believed in Jehovah," signifies
the Lord's faith at that time : " and he imputed it to him for
righteousness," signifies that the Lord herein was first made
righteousness.
1812. " He believed in Jehovah." — That by these words is
signified the Lord's faith at that time, appears from the words
themselves, and also from the series of the things treated of in
the internal sense, viz., that the Lord during his life in the
world, was engaged in continual temptation-combats, and in
continual victories accomplished by virtue of an inmost confi-
dence and faith continually operating, that he could not but
conquer, because he was engaged in combat for the salvation of
the whole human race out of pure love : and this is what is here
meant by believing in Jehovah. Every one's faith is known
and distinguished by the love, from and by which he supports
spiritual combats. If this principle be any other than love
towards his neighbor, and towards the Lord's kingdom, he
does not combat from a principle of faith, that is he does not
believe in Jehovah, but in that which he loves ; for the very love
itself for which he combats is his faith. For exam.ple : he who
combats from a love that prompts him to wish to be greatest in
heaven, does not believe in Jehovah, but rather in himself : for
to wish to become greatest is to wish for rule and authority over
others ; consequently, such a person combats for dominion :
and so in other instances. Thus the nature and quality of
any one's faith may be known from the love from which he
combats. But the Lord, in all his temptation-combats, never
engaged from a principle of self-love, or for himself, but for
all in the universe, consequently, not with any view of being
greatest in heaven, for this would be contrary to divine love,
scarce with any view of being least, but only that all might
have some station there, and be saved ; as he himself declares
in these words : " The sons of Zebedee came unto him, say-
ing,— Grant unto us that we may sit, one on thy right hand,
and the other on thy left, in thy glory. But Jesus said unto
them, — Whosoever will be great amongst you shall be your
minister, and whosoever of you will be chief, shall be servant
of all. For even the Son of Man came not to be ministered
unto, but to minister, and to give his life a ransom for manv.'
202 GENESIS. [Chap. xv.
(Mark x. 35, 37, 38, 42—45). This is the love, or this the
faith, from which the Lord engaged in spiritual comba*,s ; and
this is what is here meant by believing in Jehovah.
1813. " And he imputed it to him for righteousness." — That
hereby is signified that the Lord was herein first made righte-
ousness, may also appear fi-om the series of the things treated
of in the internal sense, which has relation to the Lord. That
the Lord alone was made righteousness for the whole human
race, may appear from this circumstance, that he alone engaged
in spiritual combats from a principle of divine love, that is. of
love towards the whole human race, whose salvation was the
single object which he desired in his combats, and with ardor
for which he was inflamed. The Lord was not born righteous-
ness as to his Human Essence, but was made righteousness by
temptation-combats and victories, and this by his own proper
power. As often as he fought and conquered, it was imputed
to him for righteousness ; that is, what he thus acquired wus
added to the righteousness which he was being made, as a con-
tinual increase, until he became pure righteousness. A man
w^ho derives his birth from a human father, when he engages -in
spiritual conflict from himself, cannot possibly combat from any
other love than that of self and the world, consequently not
from heavenly but infernal love ; such being the nature and
quality of his proprium derived from his father, together with
the proprium required by acts of his own : wherefore whosoever
thinks to fight against the devil from himself, or from any
power of his own, is greatly deceived ; in like manner, whoso-
ever would make himself righteous by his own powers, that is,
who should believe that the good things of charity and the
truths of faith are from himself, consequently who should think
to merit heaven thereby, in so doing acts and thinks contrary
to the good and truth of faith ; for the truth of faith, that is,
the truth itself, is, that it is the Lord who fights for man : as,
therefore, in such case he acts and thinks con^trary to the truth
of faith, he robs the Lord of what i.s his, and takes to himself
what is the Lord's, or, what is the same thing, he substitutes
himself in the Lord's place, consequently he establishes in him-
self that which is infernal. Hence it is that such wish to be
great or greatest in the kingdom of heaven : they also falsely
believe that the Lord fought against the hells with a view to
become greatest. Such are the phantasies which attend man's
proprium, and which appear as if they were truths, when never-
theless they are directly the contrary. That the Lord came
into the world that he might become righteousness, and that he
alone is righteousness, w^as foretold by the prophets, conse-
quently this might have been known before his coming : it was
also foretold that he could not become righteousness otherwise
than by temptations, and victories over all evils, and over all
1813—1815.] GENESIS. 203
the hells ; as in Jeremiah : " In his days Judah shall be saved,
and Israel shall dwell safely : this is his name whereby he
shall be called, Jehovah our righteousness,^^ (xxiii. 6.) Again,
in the same prophet, " In those days, and at that time, I will
cause the branch of righteousness to grow up unto David ; and
he shall execute judgment and righteousness in the land. In
those days Judah shall be saved, and Jerusalem shall dwell
safely : and this is the name w her eivith he shall be called, Jehovah
our righteousness,^' (xxxiii. 15, 16.) So in Isaiah, '' He saw
that there was no man, and wondered that there was no inter-
cessor ; therefore his arm brought salvation unto him, and his
righteousness sustained him. For he put on righteousness as a
breast-plate, and a helmet of salvation upon his head," (lix. 16 ;
see also Isaiah Ixiii. 3, 5 ;) his arm signifies his own proper
power. Since the Lord alone is righteousness, he is also called
the habitation of righteousness, (Jerem. xxxi. 23 ; i. 7.)
1814. Verse 7. And he said unto him, I am Jehovah, who
brought thee forth out of Ur of the Chaldeans, to give thee this
land to inherit it. " He said unto him, I am Jehovah," signifies
the Lord's internal man, which is Jehovah, whence he had per-
ception : " who brought thee forth out of Ur of the Chaldeans,"
signifies the first state of the external man : " to give thee this
land to inherit it," signifies the Lord's kingdom, of which he
alone is the possessor.
1815. " He said unto him, I am Jehovah." — That hereby is
signified the Lord's internal man, which is Jehovah, whence he
had perception, appears from what has been already said above,
viz., that the internal of the Lord, that is, whatsoever the Lord
received from the Father, was Jehovah in him, because he was
conceived of Jehovah. There is a difference between what man
receives from his father, and what he receives from his mother.
Man receives from his father all that is internal, that is, his very
soul or life ; but he receives from his mother all that is exter-
nal : in a word, the interior man, or the spirit, is from the
father, but the exterior man, or the body, is from the mother.
This may be conceivable to every one merely from this consi-
deration ; that the soul itself is implanted from the father,
which begins to clothe itself with a bodily form in the ovary,
and whatsoever is afterwards added, whether in the ovary or in
the womb, is of the mother, for it receives no addition from
elsewhere. Hence it may appear, that the Lord, as to his in-
ternals, was Jehovah ; but as the external, which he received
from the mother, was to be united to the Divinity or Jehovah,
and this by temptations and victories, as was said above, it must
needs appear to him in those states, whilst he was speaking
with Jehovah, as if he wts speaking with another, when never-
theless he was speaking with himself; so far, that is, as conjunc-
tion with Jehovah was effected The perception, which the Lord
204 GENESIS. [Chap. xv.
enjoyed in a degree most perfect, and infinitely exceeding that
which others enjoy, was from his internal, that is, from Jehovah
himself; which is here understood, in the internal sense, by
this expression, that " Jehovah said unto him."
1816. " Who brought thee forth out of Ur of the Chal-
deans."— That hereby is signified the first state of the external
man, may appear from the signification of Ur of the Chaldeans.
The maternal part or principle which the Lord received by nati-
vity, or the hereditary part or principle derived from the mother,
is what is here signified by Ur of the Chaldeans ; the nature
and quality of which have been described above. From this
maternal part or principle, or what he derived hereditarily from
the mother, he was brought forth, as often as he overcame evils
and falsities, that is, the hells.
1817. " To give thee this land to inherit it." — That hereby
is signified the Lord's kingdom, of which he alone is possessor,
appears from the signification of land, which is here the holy
land, or the land of Canaan, as denoting the Lord's kingdom ;
and also from the signification of inheriting, of which we have
spoken above. To inherit the land, by which is signified to
possess the heavenly kingdom, is here predicated of the Lord's
Human Essence ; for, as to his Divine Essence, he was possessor
of the universe, consequently of the heavenly kingdom, from
eternity.
1818. Verse 8. Jind he said, Lord Jehovih, whereby may 1
know that I shall inherit it ? " He said, Lord Jehovih," signifies
as it were a conference of the interior man with the internal :
" whereby may I know that I shall inherit it ?" signifies a
temptation in opposition to the Lord's love, which desired to be
fully assured.
1819. "He said, Lord Jehovih." — That the&e words signify,
as it were a conference of the interior man with the internal,
appears from what has been said in the preceding verse, on
these words, " Jehovah said unto him ;" and also from what was
said, in the second verse of this chapter, concerning the Lord
Jehovih : as denoting the conference or conversation of the in-
terior man with the internal, or Jehovah, particularly during
temptation.
1820. " Whereby may I know that I shall inherit it ?"—
That hereby is signified a temptation in opposition to the Lord's
love, which desired to be fully assured, may appear from the
doubt which is expressed in the words themselves. He who is
in temptation is in doubt concerning the end, which is the love ;
against which evil spirits and evil genii make their assaults, by
which they place the end in doubt, and the more in doubt the
greater is the love : unless the end which is loved were placed in
doubt, and even in despair, there would be no temptation:
assurance concerning the event precedes victory, and is a proof
1816— 1820.J GENESIS. 205
aud fruit of victory. As few are acquainted with the naturo
and circumstances of temptations, it may be expedient in this
place to say a few words on the subject. Evil spirits never make
assault against anything but what a man loves, and their assault
is violent in proportion to the intensity of the love. Evil genii
are those who assault what has relation to the affection of good,
and evil spirits are those who assault what has relation to the
affection of truth. As soon as ever they observe even the small
est thing which a man loves, or perceive, as it were by the smell,
what is delightful and dear to him, they assault and endeavor
to destroy it ; consequently, they assault and endeavor to de-
stroy the whole man, since his life consists in his loves. Nothing
is more pleasant to them than thus to destroy man : nor do they
ever desist from their attempts, even to eternity, unless they are
repelled by the Lord. Such of them as are more particularly
principled in malignity and cunning, insinuate themselves into
man's very loves, by soothing and flattering them ; thus, they
introduce themselves to man, and presently after such introduc-
tion they endeavor to destroy his loves, and by so doing to kill
the man ; and this in a thousand ways and methods altogether
incomprehensible. Nor do they carry on their assaults only by
reasonings against principles of goodness and truth, such assaults
being of small account (for if they be baffled a thousand times,
still they persist in their attempts, since reasonings against prin-
ciples of goodness and truth can never be wanting) ; but they
pervert the principles of goodness and truth, and enkindle a sort
of fire of lust and persuasion, so that the man does not know
but that he is immersed in such lust and persuasion ; and these
they inflame at the same time with a delight, which they fraud-
ulently steal from man's delights derived from other sources :
thus with the utmost cunning they infect and infest the man,
and this so artfully, by leading from one thing to another, that
unless the Lord were ready to administer help, the man would
never know but that he is really such as their suggestions repre-
sent him. In like manner they assault the aflections of truth,
which form man's conscience. As soon as they perceive any
principle of conscience whatsoever, they frame to themselves an
affection out of the falsities and infirmities appertaining to man,
and by this affection they overshadow the light of truth, and
thereby pervert it, or cause anxiety, and thus occasion pain and
torment. They have, moreover, the art of keeping the thought
fixed intently on one object, by which they fill it with phan-
tasies, and then at the same instant they clandestinely infuse
lusts into those phantasies. Not to mention innumerable other
artifices, which it is impossible to describe so as to give any just
conception of them ; what falls under the immediate notice of
man's conscience, which the evil spirits take particuiur delight
in destroying, will aflbrd but a partial and most general idea of
206 GENESIS. [Chap. x^.
those artifice?. From this brief account of temptations, wliich
vet from its brevity can scarcely be called an account, may in
Bome measure appear what is their nature and quality, and that
in general they are such as are the kinds and degrees of man's
love. Hence also it may appear, that the Lord's temptations
were the most grievous of all, since the violence of the tempta-
tion is proportioned to the intensity of the love. The Lord's
love was a most ardent desire for the salvation of the whole
human race, consequently it was every affection of goodness,
and every affection of truth, in the supreme degree. Against
this love and affection all the hells fought with the most malig-
nant cunning and envenomed malice ; but still the Lord over-
came them all by his own proper power. Victory is ever at-
tended with this effect, that the malignant genii and spirits
dare make no assault afterwards ; for their life consists in this,
that they hope to be able to destroy man, but when they per-
ceive him to be capable of resisting, they then flee at the first
assault, as is the case when they approach to the confines of
heaven, when they are instantly seized with horror and affright,
the consequence of which is that they rush headlong back.
1821. Verse 9. Jind he said unto him, Take thee a heifer of
three years old, and a she-goat of three years old, and a ram of
three years old, and a turtle-dove, and a young pigeon. " He
said unto him," signifies perception : " Take a heifer of three
years old, and a she-goat of three years old, and a ram of three
years old," signifies those things which are representative of the
celestial things of the church : a heifer, of celestial things exte-
rior ; a she-goat, of celestial things interior ; a ram, of celestial
things spiritual ; their being three years old was to imply all
things appertaining to the church as to times and states : and a
turtle-dove, and a young pigeon, signifies those things which
are representative of the spiritual things of the church ; a turtle-
dove, of things exterior ; a young pigeon, of things interior.
1822. " He said unto him." — That by these words is sig-
nified perception, appears from what was said above at verses 2
and 7. Perception in itself is nothing else but a sort of internal
speech, which so manifests itself, that it may be perceived what
is said. Every interior impression, or dictate, and even con-
science itself, is nothing but such internal speech • but percep-
tion is a superior or interior degree of it.
1«28. " Take a heifer of three years old, and a she-goat of
three years old, and a ram of three years old." — That hereby are
signified those things which are representative of the celestial
things of the church, appears from the signification of the same
in sacrifices. No person of a sound understanding can sui)pose
that the difierent animals which were offered in sacrifice had no
other signification than that of a sacrifice ; or that an ox, a
bullock, or calf, signified the same as a sheep, a kid, and a
1821— 1824. J GENESIS. 207
goat, and these the same as a lamb, and that the like was sii^ni-
tied by turtle-doves and young pigeons. Each of these animals
had its pai-ticular signification, as may appear plain from this
consideration ; that one was never on any account offered in
the place of another : thus the names were expressly mentioned
of tliose which should be offered in the burnt-offerings and daily
sacrifices, in those of the sabbaths and feasts, in the freewill-
offerings, in the offerings of vows and of thanksgiving, in the
trespass and sin-offerings, and also in the offerings of purifi-
cation ; which would never have been done, unless somewhat
particular had been represented and signified by each animal.
But what such particular representation and signification was,
it would take too much space here to explain ; suffice it to know
that celestial things are what are signified by the cattle, and
that spiritual things are what are signified by the birds, and
that by each sort of cattle and birds is signified some particular
celestial and spiritual thing. The Jewish church itself, and all
things appertaining to it, were representative of such things as
respect the Lord's kingdom, to which nothing belongs but wha'
is celestial and spiritual, that is, nothing but what has relation
to love and faith. This may plainly enough appear from the
signification of clean and useful beasts spoken of above, n. 45.
46, 142, 143, 246, 714, 715, 776 ; which, inasmuch as in the
most ancient churches they signified celestial goods, were after-
wards made representative in the church, when a worship merely
external, and that representative, was held in esteem and acknow-
ledged. The subject here treated of being concerning the state
of the church, and it being foretold what it would be in time to
come, this was shewn to Abram by representatives, exactly as
here recorded : but still, in the internal sense, they had a spi-
ritual signification and reference, as must be plain to every one
who considers the circumstances. For what need would there
have been to take a heifer of three years old, a she-goat of three
years old, a ram of three years old, a turtle-dove and young
pigeon, and to divide them into two parts, and to place them
in such and such a manner, unless they all, collectively and
individually, had been significative? What they signified will
appear from what follows.
1824. That a heifer signifies those things which are repre-
sentative of celestial things exterior, a she-goat those which are
representative of celestial things interior, and a ram those things
which are representative of celestial things spiritual, may appear
from the sacrifices, concerning which, by the divine mercy of
the Lord, we shall speak, when we come, in the following pages,
to treat on the subject of sacrifices. There are celestial things
exterior, and celestial things interior, and also celestial things
spiritual : celestial things exterior are what appertain to the
exte\:nal man, celestial things interior are what appertain to the
208 GENESIS. [Chap. xv.
internal man, celestial things spiritual are what are thence do-
rived. The essential celestial principle is love to the Lord, and
neighborly love. This enters by influx from the Lord, and
passes through the internal man into the external : in the inte-
I'ior man it is called the celestial interior principle, in the exterior
man it is called the celestial exterior principle. The celestial
exterior principle is every affection of good, nay, it is also every
pleasure which is derived from the affection of good : so far as
the good of love and charity is in the aflFection of good and the
pleasure thence derived, so far such aflFection and pleasure are
celestial, and so far also they are happy. But the celestial
spiritual principle is every affection of truth in which is the
affection of good, or the affection of truth which is generated
from the affection of good ; consequently it is faith in which
there is charity, or faith which is generated from charity.
1825. That three years old implies all things appertaining
to the church as to times and states, appears from the significa-
tion of three, in the Word, as denoting a full or plenary time
of the church, from its origin to its end, consequently, every
state thereof. The last state of the church is therefore signified
by the third day, by the third week, by the third month, by
the third year, and by the third age, which are the same thing.
As the state of the church in general is signified by the number
three, so also is the state of every individual who is a church
in particular : nay, so also is the state of every thing which
appertains to the church ; as may also appear from the signifi-
cation of that number according to the passages quoted from
the Word, n. 720, 901. That a heifer of three years old sig-
nifies thus the time or state of the church, even to the last,
viz., when it is devastated, or desolated, may also appear from
the following passages : " My heart shall cry out for Moab ; his
fugitives shall flee unto Zoar a heifer of three years old : for by
the mounting up of Luhith with weeping shall they go it up ;
for in the way of Horonaim, they shall raise up a cry of de-
struction," (Isaiah xv. 5.) And in Jeremiah : " Joy and glad-
ness is taken from the plentiful field, and from the land of
Moab; and I have caused wine to fail from the winepresses:
none shall tread with shouting • their shouting shall be no
shouting. From the cry of Hesl bon even unto Elealeh, and
even unto Jahaz, have they uttered their voice ; from Zoar even
unto Horonaim, a heifer of three iif*Ts old : for che waters also
of Nimrim shall be desolate," (xlviiv 33, 34.) It is impossible
that any one should perceive what is here meant, unless it be
known what is signified by Moab what by Zoar, what by the
mounting up of Luhith, what by the cry of Heshbon even
unto Elealeh, what by Jahaz, by Horonaim, by the waters of
Ximrim, and by a heifer of three voars old. That a final or
ultimate devastation is here signified ls evident.
1825— 1831. J GENESIS. 209
1826. That by his taking a turtle-dove and a young pigeon
are signified those things which are representative of the spi-
ritual things of the church, appears from the signification of
birds in general, and of turtle-doves and young pigeons in par-
ticular. That birds signify things spiritual, which relate to
faith or truth, consequently things intellectual and rational,
has been shewn above, n. 40, 745, 776, 991 ; and that doves
signify the goods and truths of faith, n. 870 ; what their signi-
fication was in sacrifices, will be shewn, by the divine mercy of
the Lord, when we come to speak hereafter on that subject.
In the Word, especially in the prophetical part of it, when
celestial things are treated of, spiritual things are also treated
of, and thus they are joined together, one being derived from
the other, so as to be mutually connected with each other ; as
was said above, n. 639, 680, 683, 707, 793, 801.
1827. That a turtle-dove signifies those things which are
representative of spiritual things exterior, and a young pigeon
those things which are representative of spiritual things interior,
may appear from what has been said concerning things celestial,
the exteriors whereof were signified by a young heifer, and the
interiors by a she-goat, and the things which are intermediate
by a ram.
1828. Verse 10. And he took unto him all these, and divided
them in the midst, and laid each fart one against the other : and
the birds he did not divide. " He took unto him all these,"
signifies that it was so done : " and he divided them in the
midst," signifies the church and the Lord : " and he placed each
part one against the other," signifies parallelism and correspond-
ence as to things celestial : " and the birds he did not divide,"
signifies that there was not such parallelism and correspondence
as to things spiritual.
1829. " He took unto him all these." — That hereby is sig-
nified that it was so done, appears without explication.
1830. " And divided tliem in the midst." — That these words
signify the church and the Lord, appears from what follows : for
they were celestial things which were signified by the young
heifer, the she-goat, and the ram, and spiritual things which
were signified by the turtle-dove and young pigeon ; which,
when divided, and placed opposite to each other, can have no
other signification.
1831. " And he laid each part one against the other." —
That hereby is signified parallelism and correspondence as ta
things celestial, may appear from this consideration ; that the
parts on one side signify the church, and the parts on the other
side the Lord, which, when placed mutually opposite to each
other, can signify nothing else but parallelism and correspond-
ence ; and as the young heifer, the she-goat, and the ram,
were so divided and placed, by which are signified things celea-
VOL. II. o
210 GENESIS. [Chap. xv.
tial (as was said above at verse 9), it appears that the parallelism
and correspondence were in relation to those things : but it is
otherwise as to things spiritual, of which we shall speak pre-
sently. Celestial things, as has been often shewn, are all those
which respect love to the Lord and neighborly love. It is the
■Lord, who give love and charity, and it is the church that
receives them. The uniting medium is conscience, in which
love and charity are implanted ; wherefore the middle space
between the parts signifies that part or principle appertaining
to man which is called perception, internal dictate, and con-
science. The things above perception, internal dictate, and
conscience, belong to the Lord : the things beneath are with
man : thus by reason of their mutual respect to each other,
their relation is called parallelism, and by reason of their
mutual correspondence, as active and passive, it is called cor-
respondence.
1832. " And the birds he did not divide."— That hereby is
signified, that there is not such parallelism and correspondence
as to spiritual things, appears from the signification of birds,
as denoting spiritual things, concerning which, see above at
verse 9 : and from this circumstance, that he did not divide
the birds in the midst, consequently that there is no such paral-
lelism and correspondence. By spiritual things are signified,
as has been often observed above, all things respecting faith,
consequently all matters of doctrine, these being called things
of faith, although they are not of faith before they are joined
to charity. Between these and the Lord there is not any paral-
lelism and correspondence, they being things which do not
flow in by an internal dictate and conscience, like those of love
and charity, but which flow in by instruction, and thus by
hearing ; consequently, not from the interior but the exterior,
and so form in man their vessels or recipients. The greatest
part of these appear as truths, and yet are not such ; as is the
case with the things contained in the literal sense of the Word,
which are representatives and signiticatives of truth, conse-
quently in themselves are not truths ; some also are falsities,
which still may serve as vessels and recipients : but with the
Lord ther* are none but essential truths : wherefore in this case
there is i. •> parallelism and correspondence. Still, however,
these spiritual things may be so adapted, as to serve things
celestial, which respect love and charity, as vessels for receiving
them, being those things which constitute the cloud of the
intellectual part, spoken of above, wherein the Lord insinuates
charity, and thus forms conscience. As for example ; with
those who abide in the literal sense of the Woid, and imagine
that it is the Lord who leads into temptation, and who then
troubles man's conscience; ani, because he permits evil, that
he is the cause of evil, and tlial he casts the wicked down into
1832— 1834. J GENESlb. 211
holl, with other things of a like nature. These are appearances
of truth, but not real truths, and because they are not truths
in themselves, there is no parallelism and correspondence :
nevertheless, the Lord leaves these things entire in man, and
adapts them in a miraculous manner by charity, so that they
may serve as vessels for the reception of things celestial. The
case is the same also in respect to the worship, doctrinals,
morals, yea, and even the idols, of the Gentiles, who are of
upright and sincere lives : these persuasions, in like manner,
the Lord leaves entire, and still by charity so adapts them, that
they may serve as recipient vessels. The case was the same
also in respect to several rites in the ancient church, and after-
wards in the Jewish church, which in themselves were nothing
else but ceremonial observances, void of any essential principle
of truth, but which were tolerated and permitted, yea, even
enjoined, because they were esteemed holy by the fathers of
that people, and were thus from infancy implanted and impressed
on their minds as truths. These, and the like, are what are
here signified by the birds which are not to be divided. For
the things which are once implanted in man's opinion, and are
esteemed holy, provided they are not contrary to divine order,
are left by the Lord entire, and although there is not any paral-
lelism and correspondence, still he adapts them to the reception
of charity. This is also what was signified in the Jewish church
by the injunction requiring, that, in the sacrifices, the birds
should not be divided ; for to divide things is to place them
opposite to each other, so that they may exactly correspond ;
and as the things above spoken of do not exactly correspond,
they are obliterated, in the other life, with those who suifer
themselves to be instructed, and real truths are implanted in
the affections of good. That, in the Jewish church, birds were
not divided, by reason of this representation and signification,
appears in Moses : " If the burnt sacrifice for his ofiering to
Jehovah be of fowls, he shall bring his offering of turtle-doves,
or of young pigeons. And he shall cleave it with the wings
thereof, he shall not divide it," (Levit. i. 14, 17.) So also in
the sacrifices for sin, (Levit. v. 7, 8.)
1833. Verse 11. ^nd the fowls came down upon the bodies,
and Ahram drove them away. " The fowls came down upon the
bodies," signifies evils and the falsities thence derived, which
were desirous to destroy : " and Abram drove them away," sig-
nifies that the Lord put them to flight.
1834. " And the fowls came down upon the bodies." — That
hereby are signified evils and the falsities thence derived, which
were desirous to destroy, appears fiDm the signification of a
fowl as denoting what is false. A fowl, or winged thing, Id
the Word, signifies truth, as has been shewn above ; and also,
in an opposite sense, falsity ; according to the common appli-
212 GENESIS. | Chap. xv.
cation of such expressions in the Word, which are used in either
sense agreeably to the subject treated of. That a fowl is signi*
ficative of falsity, was shewn above, n. 778, SG6, 988. It must
be obvious to every one, that some arcanum is hereby signified^
otherwise this circumstance would scarcely have been worthy to
be recorded ; what this arcanum is, has also been shown above,
and appears from the series of the things treated of in the
internal sense, viz., that it has relation to the state of the
church. When a church is first raised up and established by
the Lord, it exists in the beginning in a state of purity, and
the members then love each other as brethren ; as is known
from what is recorded of the primitive Christian church after
the Lord's coming. All the members of the church at that
time lived one amongst another as brethren, and also called
each other brethren, and mutually loved each other : but \\\
process of time charity diminished, and at length vanished
away ; and as charity vanished, evils succeeded, and with evils-
falsities also insinuated themselves, whence arose schisms and
heresies. These would never have existed, if charity had con-
tinued to live and rule ; for in such cases they would not have-
called schism by the name of schism, nor heresy by the name
of heresy, but they would have called them doctrinals agreeable
to each person's particular opinion, or way of thinking, which
they would have left to every one's conscience, not judging or
condemning any for their opinions, provided they did not deny
fundamental principles, that is, the Lord, eternal life, and the-
Word, and maintained nothing contrary to divine order, that
is, contrary to the commandments of the decalogue. The evils^
and falsities thence derived, which succeeded in the church on
the extinction of charity, are what are here meant by the fowls
which Abrara drove away, that is, which the Lord (who is here-
represented by Abram) put to flight. Abram only drove away
the fowls, but not the evils and falsities ; nor is Abram known
in heaven but as any other man, who has no power of himself ;
whereas it is the Lord alone that has power ; according to what
is said also in Isaiah : " Thou art our Father, though Abraham
be ignorant of us, and Israel acknowledge us not ; Thou, C^
Jehovah, art our Father, our Redeemer ; thy name is from ever-
lasting," (Ixiii. 16.)
1835. " And Abram drove them away." — That by these
words is signified, that the Lord put them to flight, appear&
from what has been said above. The case is thus with respect
to the church when it begins to recede from charity : evils and
falsities thence derived are at this time more easily dispersed,,
the church being as yet in a certain state not so remote from
charity, in consequence of which the minds of its members aie
more yielding and flexible ; but, in process of time, evils and
the falsities thence derived increase and multiply, and are thu»
1835— 1837. J GENESIS. 213*
<3onfirmed and established ; wliich subject is treated of presently.
The Lord, so far as is possible, is continually dispersing evils
•and falsities : this, however, he accomplishes by means of the
■conscience : but when the restraints of conscience are relaxed,
there is no medium by which the Lord may enter and operate ;
for the Lord's influx in man is by means of charity into his
conscience. A new medium, therefore, then succeeds and is
formed, which is one merely external, viz., the fear of the law,
the fear of death, of the loss of honor, of wealth, and of
reputation. These restraints, however, are not those of con-
science, but are merely external bonds, which have the eliect
■of rendering man capable of living in society with others, and
■of appearing to others as a friend, whatever he may be inwardly.
But this medium, or these restraints, are of no avail in the
other life ; for there external things are removed, and every
one remains such as he is within. There are many who have
lived a moral and civil life, have injured no one, have performed
offices of friendship and courtesy, nay, have done good to many
others, but solely with a view to themselves, for the sake of
honor, gain, and other similar objects. These, in the other
life, have their lot amongst the infernals, because they wei-e
not influenced inwardly by any principle of goodness and truth,
but only by such as was evil and false, as hatred, revenge,
■cruelty, and adultery ; which evils did not appear before men,
being covered and concealed in proportion to the prevalence of
the fears above mentioned, acting as external restraints.
1836. Verse 12. And when the sun was about to go down,
•a deep sleep fell upon Abram, and lo ! a terror of great darkness
fell upon him. " And when the sun was about to go down,"
signifies the time and state before consummation : " a deep
sleep fell upon Abram," signifies that the church was then in
darkness : "and lo, a terror of great darkness fell upon him,"
signifies that the darkness was terrible ; by which are denoted
falsities.
1837. " And when the sun was about to go down." — That
these words signify the time and state before consummation,
appears from the signification of the sun. The sun, in the
internal sense, signifies the Lord, and hence the celestial things
relating to love and charity, consequently love and charity itself;
concerning which signification see above, n. 30 — 38, and n.
1053. Hence it is evident, that the going down of the sun is
the last time of the church, which is called its consummation,
when there is no longer any charity. The church of the Lord
is compared also with the times of the day ; its first age with
the dawn or sun-rise, and the morning ; its last age with the
sun-set or evening, and the shades which then take place : for
the cases are exactly similar. It is likewise compared with the
seasons of the year ; its first age with the spring, when all
214 GENESIS. [Chap. xv.
things smile and flourish, and the age preceding its last with
the autumn, when things begin to wither and decay. Nay, it
is even compared with the metals, its first age being said to be
of gold, and its last of iron and clay ; as in Daniel (chap. ii.
31, 32, 33). Hence it is plain what is signified by the sun's
being about to go down, and that it denotes the time and state
before consummation, because the sun was not yet gone down.
The following verses treat of the state of the church when the
sun was gone down, when there ensued thick darkness, and
the smoke of a furnace, and a torch of fire passed between the
pieces.
1838. " And a deep sleep fell upon Abram." — That these
words signify that the church was then in darkness, appears
from the signification of a deep sleep. A deep sleep is a dark
state in respect to that of being awake ; and it is here predi-
cated, of the Lord, who is represented by Abram ; not that a
deep sleep or a dark state ever has place with him, but with
the church. The case herein is like that in the other life,
where the Lord is always the sun and essential light, but before
the wicked he appears as darkness ; for the Lord appears to
every one according to his state : and so it is in respect to the
church when it is in a dark state. Let us take, as another
example, the circumstances of devastation, of punishment, and
of condemnation, which in the Word are frequently mentioned
as inflicted by the Lord, when nevertheless they are produced
only by the members of the church, who devastate, punish,
and condemn themselves. It appears indeed to the man who is
the subject of those evils, as if the Lord devastated, punished,
and condemned him, and by reason of its appearing so, it is
said to be so, agreeably to such appearance ; for unless man
were instructed by appearances, he would never suffer himself
to be instructed at all ; since what is contrary to appearance he
does not believe or comprehend, except at a late period of life,
when his judgment is ripened, and he is endowed with the faith
of charity. This is the case with the church : when it is in
darkness, then the Lord is obscured in the apprehension of its
members, so as not to appear, that is, not to be acknowledged ;
although the Lord is never obscured, but man, in whom and
with whom the Lord would abide ; nevertheless, the obscuration
is spoken of as if produced by the Lord. In like manner a
deep sleep is here predicated of him, by which is signified a
dark state of the church.
1839. "And lo, a terror of great darkness fell upon him." —
That by these words is signified that the darkness was terrible,
and that darkness denotes falsities, appears from the significa-
tion of darknesF as denotins; falsities, concerning which we
shall speak presently. The state of the church before consum-
mation, or when the sun was about to go down, is described
1838, 183'».J GENESIS. 215
by a terror of great darkne^^s ; but the state when the sun is
gone down is described by thick darkness and several other cir-
cumstances, (verse 17 ;) and by the Lord in Matthew thus :
" The sun shall be darkened, and the moon shall not give her
light, and the stars shall fall from heaven, and the powers of
the heavens shall be shaken," (xxiv. 29 ;) not that the sun of
this world shall be darkened, but the celestial principle of love
and charity ; nor that the moon shall not give her light, but
the spiritual principle of faith ; nor that the stars shall fall from
heaven, but the knowledges of goodness and truth, as apper-
taining to the members of the church, which knowledges are
the powers of the heavens ; nor are these things to be fulfilled
in heaven, but on earth, for heaven is never darkened. A
terror of great darkness falling upon him denotes the horror
with which he beheld such great devastation : for in proportion
as any one is principled in the celestial things of love, is he
seized with horror when he perceives such consummation : this
was especially the case with the Lord, who was principled in
celestial and divine love itself. That darkness denotes falsities,
appears from several passages in the Word ; as in Isaiah : " Woe
unto them that put darkness for light, and light for darkness,^'
(v. 20 ;) where darkness denotes falsities, and light truths.
Again, in the same prophet : " If one look unto the land, and
behold darkness and sorrow, and the light is darkened,^' (v. 30.:)
darkness denotes falsities, and the light being darkened, denotes
truth not appearing. Again, in the same prophet : " Behold,
darkness shall cover the earth, and gross darkness the people,"'
(Ix. 2.) So in Amos : " The day of Jehovah is darkness and
not light : shall not the day of Jehovah be darkness and not
light, even thick darkness, and no brightness in it,'*' (v. 18, 20.)
So in Zephaniah : •' The great day of Jehovah is near. That
day is a day of wrath, a day of trouble and distress, a day of
wasteness and desolation, a day of darkness and gloominess, a
day of clouds and thick darkness,^' (i. 14, 15 ;) where the day of
Jehovah denotes the last time and state of the church ; dark-
ness, gloominess, and thick darkness, denote falsities and evils.
The Lord also calls falsities darkness in Matthew : " If thine
eye be evil, thy whole body shall be full of darkness : if there-
fore the light that is in thee be darkness, how great is that
darkness /'' (vi. 23 ;) where darkness denotes the falsities wherein
those are iunucrsed who are principled in knowledges, signify-
ing that the darkness of such is greater than that of those who
have no knowledges, that is, of the Gentiles. In like manner,
in the same evangelist ; "The children of the kingdom siiall be
cast out into outer dark7iess," (viii. 12 ; xxii. 13 :) outer dark-
ness denotes the more dreadful falsities, in which they are im-
mersed who are in the church ; for such persons darken tho
light, and cause an opposition of falsities against truths, which
216 GENESIS. [Chap. xt.
the Gentiles cannot do. So in John : " In him was life, ar.d
the life was the light of men : and the light shineth in dark-
ness ; and the darkness comprehended it not," (i. 4, 5 :) where
darkness denotes the falsities prevailing within the church.
Falsities prevailing without the church are also called darkness,
l)ut such as is capable of being illuminated ; concerning which
it is written, " The people which sat in darkness saw great light,
and to them which sat in the region and shadow of death, light
is sprung up," (Matt. iv. 16 ;) where darkness denotes the fal-
sities of ignorance, such as prevail with the Gentiles. So in
John : " This is the condemnation, that light is come into the
world, and men loved darkness rather than light, because their
deeds were evil," (iii. 19 ;) where light denotes truths, and
darkness falsities. Light also denotes the Lord, because all
truth is from him ; and darkness denotes the hells, because
thence proceeds all that is false. Thus, in the same evangelist :
*' Jesus said, I am the light of the world ; he that followeth me
shall not walk in darknessj' (viii. 12.) Again : " Walk while
ye have the light, lest darkness come upon you : for he that
walketh in darkness knoweth not whither he goeth. — I am come
a light into the world, that whosoever believeth on me should
not abide in darkness," (xii. 35, 46 ;) where light denotes the
Lord from whom is all good and truth ; and darkness denotes
falsities, which are dispersed by the Lord alone. The falsities
of the last times, which are here called darkness, or of which
is predicated a terror of great darkness, were represented and
signified by the darkness over all the land, from the sixth hour
to the ninth hour, at the Lord's crucifixion ; and also by this
circumstance, that the sun was darkened on the same occasion ;
whereby was represented and signified, that then there was no
longer any love or faith, (Matt, xxvii. 45 ; Mark xv. 33 ; Luke
xxiii. 44, 45.)
1840. Verse 13. Jlnd he said unto Ahram, In knowing do
thou know that thy seed shall he a stranger in a land not theirs :
and shall serve them, and they shall affiict them four hundred
years. " He said unto Abram," signifies perception : "' In
knowing do thou know," signifies what is certain : " thy seed
shall be a stranger," signifies that charity and faith should be
rare : " in a land not theirs," signifies where the church is, as
if it was not theirs who are principled in charity and faith :
" and shall serve them," signifies oppression : " and they shall
afflict them," signifies their grievous temptations: "four hun-
dred years," signifies duration and state.
1841. "He said unto Abram." — That hereby is signified per-
ception, appears from what was said above at verse 9, and in other
places, where the same words have the same signification.
1842. " In knowing do thou know." — That by these words
is signified what is cei'tain, appears without explication.
1840— 1844. J GENESIS. 217
1843. " Thy seed sliall be a stranger."— That these words
si<^uify that charity and faith would be rare, appears from the
signification of a stranger, and from the signification of seed.
The term stranger signifies not born in the land, and thus
not acknowledged as native, but, consequently, regarded as
foreign : but seed signifies charity and faith grounded tlierein ;
as was shewn above, n. 255, 1025, and at verse 3 of tiiis
chapter. As then the term stranger is applied to that which
is regarded as foreign, and that is foreign which is not in
the land, or of the land, it follows, that it denotes what
is rare or scarce : the meaning consequently is, that charity,
and faith grounded in charity, which is signified by seed,
would be rare. The subject treated of is concerning the time
before the consummation, when the darkness is great, that is,
falsities, shewing that at such time the seed would be a stranger,
or that charity and faith would be rare. That in the last times
faith would be rare, was foretold by the Lord, where he is
speaking of the consummation of the age, (Matt. xxiv. 4 to the
end : Mark xiii. 3 to the end ; Luke xxi. 7 to the end ;) on which
occasion every thing that is said by him implies, that in those
times charity and faith would be rare, and at length that there
would be no charity and faith. The like is said by John in the
Revelation, and also by the prophets in many places ; not to
mention the historical parts of the Word, in which the same
thing is declared. But by the faith which would perish in the
last times, nothing else is meant but charity, since there is no
other faith but what is grounded in charity. Whosoever hath
not charity cannot have the smallest portion of faith. Charity
is the very ground in which faith is implanted : it is the heart
whence faith derives existence and life : wherefore the ancients
compared love and charity to the heart, and faith to the lungs,
both of which have their seat in the breast. The comparison
is most just, since for any one to endeavor to form to himself
the life of faith without charity, is like endeavoring to continue
bodily life by the lungs alone without the heart, the impossibility
of which is obvious to every one. Hence all things appertaining
to charity were spoken of by the ancients as appertaining to
the heart, and all things appertaining to faith without charity
were spoken of as appertaining to the mouth alone, or to the
lungs as connected with the mouth by an influx of respiration
into the organs of speech. It is from hence that arc derived
the ancient forms of speech, according to which it is customary
to say, when speaking of matters relating to goodness and truth,
that they ought to proceed from the heart.
1844. " In a land not theirs." — That these words signify
where the church is, as if it was not theirs who are princij)lcd
in charity and faith, appears from the signification of land, as
denoting the church ; concerning which, see u. 606, 002, 1000,
^18 GENESIS. [Chap. xv.
1067. At this day the doctrinals of faith are generally consi-
dered as the sole constituents of the church, and as the cha
racteristic marks whereby the several churches are distinguished,
without any regard to the life which their members lead, even
thougli they cherish intestine hatred, tear each other to pieces
like wild beasts, rob and plunder each other of reputation, of
honor, and wealth, and deny in heart whatsoever is sacred and
holy ; when nevertheless the church cannot possibly exist amongst ^
such, but only amongst those who love the Lord, and their
neighbor as themselves, who have conscience, and who hold in
aversion the life of hatred above-mentioned. The latter, how-
ever, are, amongst the former, like strangers, being abused and
persecuted by them to the utmost of their power, and being
regarded as simple, vile, and contemptible people. This, then
is what is meant by these words, " Thy seed shall be a stranger
in a land not theirs."
1845. " And shall serve them." — That hereby is signified
oppression, appears from what has been already said.
1846. "And they shall afflict them."— That these words
signify, their grievous temptations, may appear from the signifi-
cation of afflicting or affliction, as denoting persecution, and
consequently temptation. This alone is signified by affliction in
the Word of the Lord ; as in Isaiah : " I have refined thee,
but not with silver, I have chosen thee in the furnace of afiic-
Hon" (xlviii. 10 ;) where affliction denotes temptation. So in
Moses: "Thou shalt remember all the way which Jehovah thy
God led thee these forty years in the wilderness, to afflict thee
and to ternpt thee. — Who fed thee in the wilderness with manna,
which thy fathers knew not, that he might afflict thee, and
tempt thee, to do thee good at the last," (Deut. viii. 2, 16 ;)
where to inflict plainly denotes to tempt. So again : " When
the Egyptian evil intreated us, and afflicted us, and laid upon
us hard service ; and when we cried to Jehovah the God of cur
fathers, and Jehovah heard our voice, and saw our affliction,
and our labor, and our oppression," (Deut. xxvi. 6, 7 :) in this
passage the same things are described as in the verse before us,
viz., that they served and were afflicted ; by which expressions
are signified in like manner the temptations of the faithful ; as
was signified also by their afflictions in the wilderness, by which
likewise the Lord's temptations were represented ; as in Isaiah :
" He is despised and rejected of men, a man of sorrows, — and
we hid as it were our faces from him ; he was despised, and we
esteemed him not. Surely he hath borne our griefs and carried
our sorrows ; yet we did esteem him stricken, smitten of God,
afflicted,''^ (liii. 3, 4 ;) by which words are signified the Lord's
temptations : by bearing our griefs, and carrying our sorrows,
is not meant that the faithful are to undergo no temptation, or
that he took their sin upon himself, and thei-eby removed it.
1845— 1848.J GENESIS. 219
but that by temptation-combats and victories he conquered the
hells, and thus alone, even as to his Human Essence, endured
the temptations incident to the faithful. Temptations are also
by the Lord called afflictions; as in Mark : " They which arie
sown on stony ground, ■when they have heard the word, — have
no root in themselves, and so endure but for a time ; afterward,
when affliction and persecution ariseth for the word's sake,
immediately they are offended," (iv. 16, 17 ;) where affliction
manifestly denotes temptation : to have no root in themselves
is not to have charity, for in charity faith is rooted, and they
who have not this root fall away in temptations. So in John :
" In the world ye have affliction : but be of good cheer, I have
overcome the world," (xvi. 33 ;) where affliction denotes temp-
tation. So in Matthew : " Nation shall rise up against nation,
and kingdom against kingdom. — All these things are the be-
ginning of sorrows. Then shall they deliver you to be afflicted.
— Then shall be great affliction, such as was not from the
beginning of the world. — Immediately after the affliction of
those days, the sun shall be darkened," (xxiv. 7, 8, 9, 21, 29 :)
speaking of the consummation of the age, or the last times of
the church ; afflictiqn denotes temptations both external and
internal ; extf^rnal are persecutions from the world, internal
from the devil : that there would be no charity, is signified by
nation rising up against nation, and kingdom against kingdom ;
and by the sun, that is the Lord, love and charity, being
darkened.
1847. That four hundred years signify duration and state,
viz., of temptations, appears from the signification of four hun-
dred, which number signifies the same as forty, viz., durations
and states of temptations ; concerning which, see n. 730, 862.
Shorter and longer durations of temptations are described in
the Word by the number forty. In the literal sense, these
words have respect to the sojourning of the sons of Jacob in
Egypt, which appears to have been four hundred and thirty
years (Exod. xii. 40) : although it was not so long from the
coming of Jacob into Egypt, but from Abram's sojourning
there, as was above observed. It is reckoned from this period,
four hundred and thirty years, because this number implies
temptations ; which were represented by the bondage of the
children of Israel in Egypt, and afterwards by their afflictions
of forty years in the wilderness.
1848. Verse 14. Jlnd also the nation whom they shall serve
will I judge ; and afterwards shall they come out with great sub-
stance. " Also the nation whom they shall serve," signifies the
wicked who oppress : " will I judge," signifies visitation and
judgment: "afterwards shall they come out with gieat sub-
stance," signifies deliverance, and that they would be gifted
with celestial and spiritual good things.
220 GENESIS. [Chap. xv.
1849. " Also the nation whom they shall serve." — That these
words signify the wicked who oppress, appears from the signi-
fication of the word nation, and of serving. The word nation,
in its genuine sense, signifies principles of goodness, or, what
is the same thing, those who are good ; for principles of good-
ness, or good things, though spoken of in the abstract, still
appertain to the subject* of them, which is man, spirit, or
angel. But the word nation, in an opposite sense, signifies
evils, or, what is the same thing, those who are evil ; con-
cerning which, see n. 1159, 1258, 1259, 1260. To serve or
servitude, signifies oppression, as in the preceding verse.
1850. " Will I judge." — That these words signify visitation
and judgment, may appear without explication. By judging,
or judgment, is not signified any last judgment, according to
the common idea, when heaven and earth are to be destroyed,
and a new heaven and a new earth to be created, according to
the phraseology used in the prophets and in the Revelation, and
when, consequently, all things are to perish. This idea has pre-
vailed so generally, that it has found a place even in the best
informed minds, insomuch that they have been led to believe
that the dead are not to rise again until that time : the conse-
quence of which is, that as this time was predicted, and still,
after a lapse of so many ages, it has not arrived, nor appears to
be at hand, the careless confirm themselves in their security,
concluding that it is a groundless expectation, and, consequently,
that they are not to experience any resurrection. But it is to
be observed, that by the prediction of the last judgment, or of
the destruction of heaven and earth, no such thing is meant :
according to the literal sense it is so, but not according to the
internal sense. According to the internal sense, by the last
judgment is meant the last time of the church ; by the heaven
and earth which are to perish, is meant the church, as to its
internal and external worship ; for the church ceases to be such
when there is no charity. The last judgment of the most ancient
church took place when all charity and faith ceased, and when
there was no perception ; which came to pass immediately before
the flood : the flood itself, which has been treated of above, was
the last judgment of that church, when heaven and earth, that
is, the church, perished, and a new heaven and a new earth,
that is, a new church, were created. This is called the ancient
church ; which also has been treated of above. This church
likewise had its last time, viz., when all charity grew cold, and
all faith was darkened ; which was about the time of Eber : this
time was the last judgment of that church, which was the hea-
ven and earth that perished. The new heaven and new earth
that succeeded was the Hebrew church. This also had its last
* The word subject is here used in the sense of the schoolmen, to denote thai
to which any property or ';aality is annexed, or in wliich it is inherent
1849— 1851.J GENESIS. 221
time, or last judgment, when it became idolatrous ; wherefore
a new church was raised up, which was accomplished amongst
the posterity of Jacob. This is called the Jewish church, and
was one which was only representative of charity and faith : for
in that church, or amongst the posterity of Jacob, there was no
charity and faith, consequently there was not any church, but
only the representative of a church : the reason was, that there
could not be opened at that time an immediate communication
of the Lord's kingdom in the heavens with any true church on
earth, wherefore a mediate communication was opened by repre-
sentatives. The last time, or last judgment, of this chun h, so
called, was when the Lord came into the world : for then repre-
sentatives ceased, viz., sacrifices and similar rites : to accom*
plish which cessation, the Jews were cast out of the land of
Canaan. After this, a new heaven and a new earth, that is, a
new church, were created, which may be called the primitive
church, established by the Lord, and afterwards successively
confirmed, which at first was principled in charity and faith.
The destruction of this church is foretold by the Lord in the
evangelists, and by John in the Revelation, and is what is called
the last judgment ; not that heaven and earth were then to
perish, but that a new church will be raised up in some region
of the earth, though the former still continues in its external
worship, as the Jews do in theirs, in whose worship it is well
enough known there is nothing of charity and faith, that is,
nothing of a church. Thus far concerning the last judgment in
general. In particular, it is the last judgment to every one
immediately on his death ; for he then passes into the other life,
in which, on his coming again into the life which he had in the
body, he is judged either to death, or to life. There is also a
last judgment in singular.* Thus, with the man who is judged
to death, all and singular things condemn him, for there is
nothing in his thought and will, however minute, which does
not resemble his last judgment, and draw him to death ; so also
with the man who is judged to life, all and singular things
appertaining to his thought and will have an image of his last
judgment, and convey him to life : for such as man is in general,
such he is also in the particulars and singulars of his thought
and affection. These are the things signified by the last judg-
ment.
1851. " And afterwards shall they come out with great sub-
stance."— That these words signify deliverance, and that they
were gifted with celestial and spiritual good things, appears from
the signification of coming out, as denoting to be delivered, and
* For the better un ierstandirig of what is here meant hy judgment in singular
the reader is desired tc attend to wliat is said in the note at n. 8-18, Vol. J., con-
cerning tlie distinctiot made by the author between generals, particular», and
tingulara.
222 GENESIS. [Chap, iv.
from the signification of substance, as denoting celestial and
spiritual good ; for this is the substance of those who suffer
persecutions, and undergo temptations, oppressions, afflictions,
or servitude, treated of in this and the preceding verse. These
good things were also represented and signified by the substance
of the sons of Jacob when they went forth out of Egypt (Exod.
xi. 2 ; xii. 36 ;) and also by their substance in the land of Canaan
when the nations were driven out ; and in all passages of the
prophets which speak of spoils taken from their enemies, with
wliich they should be enriched.
1852. Verse 15. And thou shalt come to thy fathers in peace ;
thou shalt be buried in a good old age. '* Thou shalt come to thy
fathers in peace," signifies that nothing of the principles of
goodness and truth shall suffer hurt : *' thou shalt be buried in a
good old age," signifies the enjoyment of all good things by
those who are the Lord's.
1853. " Thou shalt come to thy fathers in peace." — That
hereby is signified that nothing of the principles of goodness
ind truth shall suff"er hurt, may appear from the signification
of fathers, and of coming to one's fathers ; and also of peace.
Fathers, in the internal sense, signify here the same thing as
daughters and sons jointly ; and that daughters signify prin-
ciples of goodness, and sons truths, has been shewn above, n. 489,
490, 491, 534, 1147. To come to one's fathers is to pass from
the life of the body into the life of the spirit, or from the world
into the other life ; and to do so in peace signifies that he shall
lose nothing, consequently that he shall suffer no hurt ; for he
who passes into the other life loses nothing of those things
v,'hich appertain to him as a man, but retains and carries with
him every thing, even to the most minute particular, except the
body, which impeded the interior exercise of his faculties. That
nothing of death, or passage to his fathers by death, is here
signified, will appear from what follows.
1854. " Thou shalt be buried in a good old age." — That
hereby is signified the enjoyment of all good things by those
who are the Lord's, appears from this consideration, that they
who die, and are buried, do not die, but pass from an obscure
life into a clear one ; for the death of the body is only the con-
tinuation, and also the perfection, of the life ; and then, they
who are the Lord's first come into the enjoyment of all good
things, which enjoyment is signified by a good old age. Mention
is frequently made in the Word of persons dying, being buried,
and gathered to their fathers ; but these phrases do not signify
in the internal sense what they do in the sense of the letter. In
the internal sense they relate to the life after death, and to such
things as are eternal, but in the sense of the letter they relate
to the life in *;he world, and to such things as are temporal :
consequently, they who are in the internal sense, as the angels.
1852— 18o7., GENESIS. 223
when such phrase?* occur, do not confiLe their ideas to thinj^
appertaining to death and burial, but extend them to things
respecting the continuation of life : for they consider death as
nothing but the putting off of those things which appertain to
gross nature and to time, and as a continuation of real life ;
nay, they are ignorant of death, and think nothing at all about
it. The case is similar in regard to the ages of man ; as, in the
present instance, where mention is made of a good old age,
the angels have no perception of old age, nay, they are igno-
rant what old age is, for they are continually advancing to a life
of youth : such life, therefore, consequently the celestial and
spiritual things belonging to it, are what are meant when old
age, and similar expressions, occur in the Word.
1855. Verse 16. ^nd in the fourth generation they shall
return hither, because the iniquity of the Amorites is not yet con-
summated. " In the fourth generation they shall return hither,''
signifies the time and state of restitution : " because the iniquity
of the Amorites is not yet consummated," signifies the last time,
when there is no longer any good.
1856. " In the fourth generation they shall return hither."
— That by these words is signified the time and state of restitu-
tion, appears from the signification of the fourth generation.
The fourth generation signifies the same thing as forty and four
hundred, viz., the duration and state of temptation, concerning
which see above, at verse 13 : it is a sort of diminutive thence
derived : and whether a number be greater or less, provided it
is of the same class, it implies the same thing ; as was shewn
above. That the fourth generation does not signify any genera-
tion derived from Abram, or from Isaac, or from Jacob, appears
from the historical relations of the Word ; for there were several
more generations, and these different from their fathers, when
they returned. The fourth generation is mentioned in Hive
manner in other places ; but it never signifies, in the internal
sense, a generation. In the present case, then, it denotes the
time and state of restitution, because it denotes an end of those
things which are signified by forty, or four hundred ; see n. 862,
1847.
1857. " Because the iniquity of the Amorites is not yet con-
summated."— That by these words is signified the last time,
when there is no longer any good, appears from the signification
of the Amorite ; and also from the signification of consumma-
tion. By the Amorite, in the Word, is signified evil in general,
by reason that the land of Canaan is called the land of the
Amorites ; as appears in Ezek. xvi. 3, 4 ; and in Amos ii. 9, 10 ;
wherefore, under the name of the Amorites are here included
all the nations of the land of Canaan, by which are signified
evils and falsities in particular, as has been stated above : hence
by the Amorite are signified all evils in general. By the con*
224 GENESIS. [Chap, xv,
summation is signified the last time, when there is no longer
any good. But what is meant, in the internal sense, by this
statement, " The iniquity of the Amorites is not yet consum-
mated," is an arcanum, which can only be known by what is
experienced in the other life. The wicked in that life are not
punished till their evils have arrived at their utmost : and this
both in general and in particular. For such is the equilibrium
in the other life, that evil punishes itself, or that the wicked
run into the punishment of their evil ; but only when their evil
is arrived at its utmost. Every evil has its limit, though it is
different in each individual : this limit it is not allowed them to
pass ; and when a wicked person does pass it, he plunges him-
self into punishment. This is the case in every particular ; in
like manner, in general, the wicked plunge themselves into
hell, not instantaneously, but successively. This circumstance
originates in a universal law of the order instituted by the
Lord, according to which the Lord never casts any one into
hell, but the evil itself, or the evil person, casts himself thither \
which he does successively, until the evil is consummated, and
there no longer appears anything of good. So long as there
remains anything of good, he is raised out of hell, but when
there is left nothing but evil, he is plunged into hell : the one
must first be separated from the other, because they are mu-
tually opposite ; aad it is not allowed to hang suspended be-
tween both. This is what is meant by the iniquity of the
Amorites being consummated. But the case is otherwise with
the good ; they are continually elevated by the Lord towards
heaven, and the evil adhering to them is successively removed.
The case is similar in respect to the state of the church ; visita-
tion does not come until evil is consummated, that is, until
there is no longer any good of charity and truth of faith remain-
ing. Concerning this consummation much is said in the pro-
phets ; as in Isaiah : " I have heard from the Lord Jehovili of
hosts a consuTTiination and decision upon the whole earth, ''^
(xxviii. 22.) And in Jeremiah : " Thou that dwellest upon
many waters, abundant in treasures, thine end is come, and
the measure of thy gain," (li. 13.) And in Daniel : " Seventy
weeks are determined upon thy people, and upon thy holy city,
to consummate transgression, and to seal up sins, and to expiate
iniquity, and to bring in everlasting righteousness, and to seal
up the vision and the prophet, and to anoint the holy of holies."
" Upon the overspreading of abomination shall be desolation,-
even until the consiimmation and decision it shall be poured out
upon the desolation," (ix. 24, 27.) The consummation is alsa
foretold by the Lord himself, in these words, in Luke : " They
shall fall by the edge of the sword, and shall be led away captive
into all nations ; and Jerusalem shall be trodden down of the
Gentiles, until the times of the Gentiles shall he fulfilled.'' (xxL
1858-1860.J GENESIS. 226
24 :) to fall by the edge of the sword signifies by falsities, for a
sword, in the Word, denotes the punishment of falsity ; Jeru-
salem signifies the kingdom and church of the Lord, u. 402 ;
nations denote evils, n. 1260 ; consequently the words together
signify, that the consummation would come to pass, when the
church was possessed by evils and falees, and was thus self-
destroyed.
1858. Verse 17. »/ind it came to pass, that the stm went
down, and it was thick darkness ; and, behold, a furnace of smoke,
and a torch of fire, which passed between the pieces. " And it
came to pass that the sun went down," signifies the last time,
when the consummation had arrived : " and it was thick dark-
ness," signifies when there was hatred instead of charity : " and,
behold, a furnace of smoke," signifies the most dense falsities :
"and a torch of fire," signifies the heat of evil lusts : " which
passed between the pieces," signifies that it divided those who
were of the church from the Lord.
1859. " And it came to pass, that the sun went down." —
That hereby is signified the last time, when the consummation
had arrived, appears from what was said above, at verse 12.
concerning the going down of the sun, and its signification, as
denoting the last time of the church.
18G0. " And it was thick darkness." — That these words
signify when there was hatred instead of charity, appears from
the signification of thick darkness. In the Word, darkness
signifies falsities, but thick darkness* signifies evils ; of which
we shall speak presently. It is darkness when falsity prevails
instead of truth, and it is thick darkness when evil prevails
instead of good, or, what is the same thing, when hatred reigns
instead of charity. When hatred reigns instead of charity, the
thick darkness does so prevail, that man is altogether ignorant
what evil is, and still more so that in the other life it is evil
which plunges him into hell. They who are immersed in hatredl
perceive in it a kind of delight, and as it w^ere a kind of vital!
principle, in consequence of which they scarcely know any other
than that hatred is good ; for whatsoever favors a man's pleasure-
and lusts, seems to him good, because it favors his love, inso-
much that when he is told it is infernal he can scarcely believe it ;
much less can he believe, when he is told that such delight and
such vital principle are changed, in the other life, into what is
fetid, excrenientitious, and cadaverous ; still less can he believe
that he himself will become, on that account, a devil and a
horrid image of hell ; for hell consists solely of hatreds and of
such diabolical forms. Nevertheless, the truth of this may be
* We liave no words in our language to mark accurately the distinction fj»
quently referred to by our author tietween the Latin tertebrcB and caUr/o, as tlie
translation of words similarly distinguished in the Hebrew : suffice it therefore t»
render tencbrce simply darkness, and ca/igo thick darkness.
VOL. 'T. P
!i2»' GENESIS. [Chap. XV.
<jU"^?ous to every one who is capable of exercising his thinking
fa'^ulty ; for if he were to describe or represent, or if he were able
in any way to form a picture of hatred, he would do it no
otherwise than by diabolical forms, such as they become after
death who are given up to hatred : yet, what is wonderful, per-
sons of this character can still persuade themselves, that when
they enter the other life, they shall be admitted into heaven
and some think they shall attain it merely in consequence of
saying that they have faith ; when yet in heaven there are none
but forms of cliarity, the nature and quality of which may be
seen described from experience, n. 653. Let such, however,
think with themselves, how is it possible for those two forms,
of hatred and of charity, to agree together in one place. That
darkness signifies what is false, and thick darkness what is evil,
may appear from these passages in the Word : "Behold, dark-
ness shall cover the earth, and gi'oss darkness the people," (Isa.
Ix. 2.) So in Joel : " Let all the inhabitants of the land tremljle ;
for the day of Jehovah cometh ; — a day of darkness, and of
gross darkness,''^ (ii. 1, 2.) And in Zephaniah : " That day is a
day of wrath, — a day of wasteness and desolation, a day of
darkness and of thick darkness,'^ (i. 15.) And in Amos : "Shall
not the day of Jehovah be darkness and not light, even thick
darkness, and no brightness in it," (v. 20.) Li these passages
the day of Jehovah denotes the last time of the church, which
is the subject here treated of : darkness denotes falsities, and
gross or thick darkness evils ; wherefore mention is made of
both. Without such a diversity of signification it would be a
repetition of one and the same thing, or a vain accumulation
of expressions. But the word in the original tongue, by which
thick darkness is expressed in the passage before us, implies
both falsity and evil, or dense falsities whence come evils, and
^Iso dense evils whence come falsities.
1861. "And, behold, a furnace of smoke." — That by these
words are signified most dense falsity, and that a torch of fire
signifies the heat of evil lusts, appears from the signification of
a furnace of smoke, as denoting dense falsity, and from the
signification of a torch of fire, as denoting the heat of evil
lusts. Mention is made of a furnace of smoke, because a man,
especially one that belongs to the church, who possesses the
knowledges of truth, and still does not acknowledge them,
but denies them in his heart, and lives in principles contrary
to the truth, appears in the spiritual world no otherwise than
as a furnace of smoke, himself as the furnace, and the falsity
arising from hatred as smoke. Li like manner, evil lusts, whence
faisities are derived, appear no otherwise than as torches or
brands of fire proceeding from such a furnace ; as is also evi-
dent from representatives in the other life, concerning which
see what is shewn fiom experience, n. 814, 1128. It is the
18G1.] GENESIS. 227
€vil lusts of the various kinds of hatred, of revenge, of cruelty
and of adultery, particularly if they are mixed with deceit,
which appear and become such. That by a furnace, smoke, and
fire, such things are signified in the Word, may appear from
the following passages : " Every one is a hypocrite, and an evil-
doer, and every mouth speakcth folly. — For wickedness Jmrneth as
the fire ; it shall devour the briers and thorns, and shall kindle
in the thickets of the forest, and they shall mount up like the
liftincr up of smoke. Through the wrath of Jehovah of hosts is
the land darkened, and the people shall be as the fuel of the
Jire ; no man shall spare his brother," (Isaiah ix. 17, 18, 19 ;)
where fire denotes hatred, and the lifting up of smoke thence
■denotes falsities of a like nature : hatred is described by no
man's sparing his brother. When they who are principled in
hatred are viewed by the angels, they appear exactly as here
described. So in Joel : " I will shew Avonders in the heavens
and in the earth, blood, and fire, and pillars of smoke. The
sun shall be turned into darkness, and the moon into blood,
before the great and terrible day of Jehovah conie," (ii. 30, 31 ;)
where fire denotes hatred, pillars of smoke falsities, the sun
charity, the moon faith. So in Isaiah : " The land Uiereof shall
become burning pitch : it shall not be quenched night nor day ;
the smoke thereof shall go up for ever,'' (xxxiv. 9, 10 :) burning
pitch denotes direful lusts, smoke denotes falsities. So in
Malachi : " Behold the day cometh that shall burn as a furnace ;
and all the proud, yea, and all that do wickedly, shall be as
«tubble ; and the day that cometh shall bu7'n them up, it shall
leave them neither root nor brancli.," (iv. 1 ;) where a burning
furnace has a like signification ; root denotes charity, branch
.i';ruth, which shall not be left. So in Hosea : " When Ephraini
—offended in Baal ; — they shall be as the chaff, that is driven
with the whirlwind out of the floor, and as the smoke out of the
chimney, ^^ (xiii. 1, 3 :) where Ephraim denotes the intelligent,
to whom it thus comes to pass. So in Isaiah : " The strong
shall be as tow, and his work as a spark, and they shall both
burn together, and none shall quench them," (i. 31 ;) denoting
those who are principled in self-love, or what is the same thing
in hatred against their neighbor, and that they are thus burnt
by their lusts. So in the Revelation : "Babylon is become the
habitation of demons." " They cried when they saw the smoke
of her burningJ^ " Her smoke rose up for ever and ever." (xviii.
2, 18 ; xix. 2.) So again : '' He opened the bottomless pit, and
there arose a smoke out of the pit, as the smoke of a great fur-
nace ; and the sun and the air were darkened by reason of the
smoke of the pit," (Rev. ix. 2.) Again : " I saw the horses—
and out of their mouths issued fire, and smoke, and brimstone ;
by these was the third part of men killed, by the fire, and by
the imoke, and by the brimstone, which issued out of their
228 GENESIS. [Chap. xv.
moutliS," (Rev. ix. 17, 18.) Again : " If any man worship the
beast, the same shall drink of the wine of the wrath of God^
which is poured out without mixture into the cup of his indig-
nation ; and he shall be tormented with fire and brimstone,'^
(Rev. xiv. 9, 10.) Again : " The fourth angel poured out his
vial on the sun, and power was given him to scorch men with
fii-e. And men were scorched with great heat, and blasphemed
the name of God," (Rev. xvi. 8, 9.) In like manner it is writ-
ten, that they were cast into " a lake of Jire hurning with brim-
stone," (xix. 20 ; XX. 15 ; xxi. 8.) In these passages fire denote?
lusts, smoke falsities, which would prevail in the last times.
These things were seen by John, such as they appear in the
other life, when his interior sight was opened ; and the like are
also seen by spirits and souls after death. Hence it may appear
evident what the infernal fire is, and that it is nothing else but
hatred, revenge, and cruelty, or what is the same thing, self-
love, which thus manifest themselves in the other life. Man,,
during his life in the body, if of such a quality, however he
may outwardly appear to other men, yet, were he viewed near
by the angels, would appear in their eyes exactly according to
the description here given, viz., his states of hatred would ap-
pear as torches of fire, and the falsities thence derived as fur-
naces of smoke. Of this fire the Lord thus speaks in Matthe\n r
*' Every tree that bringeth not forth good fruit is hewn dowa,
and cast into the fire," (iii. 10 ; Luke iii. 9 ;) by good fruit is
meant charity, of which whosoever deprives himself, cuts him-
self down, and casts himself into such fire. So again : " The
Son of Man shall send forth his angels, and they shall gathor
out of his kingdom all things that ofi'end, and them who do-
iniquity, and shall cast them into a furnace of fire," (Matt. xiii.
41, 42, 50 ;) where the signification is the same. So again i
" The king shall say to those on the left hand. Depart from me,
ye cursed, into everlasting fire, prepared for the devil and hi&
angels," (Matt. xxv. 41 ;) denoting the same thing. The like
is signified where it is said, that the wicked shall be cast into-
everlasting fire, or into hell-fire, and that their worm should not
die, and the fire should not be quenched, (Matt, xviii. 8, 9 ;
Mark ix. 43 — 49.) So in Luke : " Send Lazarus, that he may
dip the tip of his finger in water, and cool my tongue ; for I am
tormented in this fame," (xvi. 24.) 'i'hey who are unacquainted
with the arcana of the Lord's kingdom, suppose that the Lord
v^sts the wicked down into hell, or into such a fire, which is the
fire of hatred, as just stated : but the case is altogether other-
wise : it is the man himself, or the diabolical spirit himself^
who casts himself down. Nevertheless, since it appears other-
wise, in the Word it is described according to such appear-
ance, yea, according to the fallacies of the senses, especially
when addressed to the Jews, who were unwilling to comprehend
1861.J GENESIS. 22y
anything but what was according to the senses, whatsoever
might be the fallacies thus involved : wherefore the literal sense
of the Word, particularly in the prophetical parts of it, is full
■of such appearances; as in Jeremiah: "Thus saith Jehovah :
Execute judgment in the morning, and deliver him that is spoiled
out of the hand of the oppressor ; lest my fury go forth like
fire, and hum that none can quench it, because of the evil of
your doings," (xxi. 12 ;) to execute judgment is to declare the
^ruth ; to deliver him that is spoiled out of the hand of the op-
pressor is to do the good of charity ; fire denotes the infernal
punishment of those who do not do these things, that is, who
live in falsity originating in hatred : in the literal sense such fire
and fury are attributed to Jehovah, but in the internal sense it
is altogether otherwise. In like manner in Joel, describing the
day of Jehovah : " A fire devoureth before them, and behind
them a flame burneth" (ii. 3.) So in David ; "There went up
a smoke out of his nostrils, and fire out of his mouth devoured :
coals were kindled by it : — and darkness was under his feet,"
{Psalm xviii. 8, 9.) So in Moses : " A fire is kindled in mine
anger, and shall burn unto the lowest hell, and shall consume the
«arth, with her increase, and set on fire the foundations of the
mountains," (Deut. xxxii. 22 ;) where fire denotes various kinds
of hatred, and smoke the falsities, appertaining to man ; which
are attributed to Jehovah or the Lord for the reasons above
mentioned. It appears also to those in hell as if Jehovah or the
Lord was the cause of these things, though it is quite the re-
verse, since it is they who cause such things to themselves,
being in the fire of hatred. Hence it is evident, that unless
the internal sense of the Word be known, man may easily fall
into phantasies. The case was similar with respect to the smoke
and fire which appeared to the people from Mount Sinai, when
the law was promulgated ; for Jehovah or the Lord appears to
every one according to the nature and quality of each, — to the
celestial angels as a sun, to the spiritual angels as a moon, to
all the good as a light of various delight and pleasantness ; but
to the wicked as smoke, and as a consuming fire : and as the
Jews, when the law was promulgated, had nothing of charity,
but were governed by self-love and the love of the world, conse-
quently by mere evils and falsities, therefore he appeared to
them as smoke and fire, when at the same instant he appeared
to the angels as a sun, and as celestial light. That he appeared
thus to the Jews by reason of their evil nature and quality, is
plain from the following passages : " The glory of Jehovah abode
upon Mount Sinai ; — and the sight of the glory of Jehovah was
like a devouring fire on the top of the mountain in the eyes of
the children of Israel," (Exod. xxiv. 16, 17.) Again : " Mount
Sinai was altogether on a smoke, because Jehovah descended
upon it in fire; and the smoke thereof ascended as the srioke of
230 GENESIS. |(;hap. xv.
a furnace, and the whole mount quaked greatly," (Exod. xix. 18.)
And in another place: "Ye came near and stood under the
mountain, and the mountain burned with fire unto the midst of
heaven, with darkness, clouds, and thick darkness : and Jehovah
spake unto you out of the midst of the fire," (Deut. iv. 11, 12.)
Again : " It came to pass when ye heard the voice out of the
midst of the darkness, and the mountain was burning with fire,
that ye came near unto me ; — and ye said. Why should we die ?
for this great fire will consume us; if we hear the voice of Je-
hovah our God any more, then we shall die," (Deut. v. 23,.
24, 25.) The case would be the same, if any other person,,
who lives in hatred and its defilements, should see the Lord :
he would only be able to see him from the principle of hatred
and its defilements, which, receiving the rays of goodness and
truth from the Lord, would change them into such a fire, smoke,,
and darkness. From the same passages it also appears, what
the smoke of a furnace, and what a torch of fire, signify, viz..
the most dense falsity, and the most filthy evil, which in the
last times will invade the church.
1862. " Which passed between the pieces." — That by these
words is signified, that it divided those who were of the church
from the Lord, may appear from what was said above, at verse
10, concerning the division of the animals in the midst, as
denoting parallelism and correspondence as to things celestial,
and that one part being placed opposite to another signified the
church and the Lord, and that the intermediate space, or inter-
stice, signified that which intercedes between the Lord and the
church, or between the Lord and every individual of the church,
which is conscience, wherein principles of goodness and truth
are implanted by charity. When hatred succeeds in the place
of charity, and evils and falsities in the place of principles of
goodness and truths, there is no conscience of goodness and
truth, but this intermediate space, or interstice, appears, as it
were, filled with a furnace of smoke, and with torches of fire,
that is, with persuasions of what is false, and with various kinds
of hatred, which are what separate the Lord from the church.
These are the things signified by its passing between the pieces ;
particularly the torch of fire, which is self-love, or, what is the
same thing, the evil of hatred. This may also appear from
Jeremiah, where nearly the same words occur : " I will give the
men who have transgressed my covenant, who have not performed
the words of the covenant which they had mad« before me,
when they cut the calf in twain, and passed between the parts
thereof; the princes of Judah, and the princes of Jerusalem»
the eunuchs, and the priests, and all the people of the land,
who passed between the parts of the calf; I will even give Iheni
into the hand of their enemies, and into the hand of them that
seek their life ; and their dead bodies shall be for meat unto the
1862— 1865.J GENESIS. 231
fowls of the heavens, and to the beasts of the earth," (xxxiv.
18, 19, 20.)
1863. Verse 18. In that day Jehovah made a covenant with
Ahratn, saying, To thy seed will I give this land, from the river
of Egypt, even unto the great river, the river Euphrates. " In
that day Jehovah made a covenant with Abram," signifies the
eonjunctiou of the Lord's interior man with the internal or
Jehovah : " saying, To thy seed will I give this land.'" signifies
consolations after these temptations and horrors, because they
who are principled in charity and in faith towards him should
be made heirs : ' from the river of Egypt to the great river,
the river Euphrates," signifies the extension of things spiritual
and celestial : to the river of Egypt is the extension of things
spiritual ; to the river Euphrates is the extension of things
«"■elestial.
1864. " In that day Jehovah made a covenant witli Abrara,"
— That by these words is signified the conjunction of the Lord's
interior man with the internal, appears from the signification of
a covenant, as denoting conjunction, concerning which, see
n. 665, 'oQQ, 1023, 1038 ; and as the subject here treated of
in the internal sense is concerning the Lord, it signifies interior
conjunction ; for the Lord was continually advancing more and
more to conjunction and union with Jehovah his Father, until
he became One, that is, until the human essence itself was
also Jehovah, who was the very internal of the Lord. This was
represented by the covenant which Jehovah made with Abram.
It must be obvious to every one, that Jehovah never makes a
covenant with man, for this would be contrary to what is divine,
ma^ being a vile and defiled thing, who of himself thinks and
does nothing but evil, all the good which he does being from
Jehovah ; whence it may appear, that this covenant, as well as
the other covenants made with the posterity of Abram, was
nothing but a representative of what is divine, and of the celes-
tial things of the kingdom of God ; and that the present was a
representative of the conjunction of the Lord's human essence
with his divine, that is, with Jehovah. That it was representa-
tive of the conjunction of the Lord's interior man with the
internal, or Jehovah, appears from what was said above, viz.,
that the Lord, by temptation-combats and victories, conjoined
and united himself more and more. It was shewn above wliat
the interior man is, viz., the middle, or intermediate man, be-
tween the internal and the external.
1865. " Saying, To thy seed will I give this land,"— That
these words signify consolations after these temptations and
horrors, because they who are principled in charity and in faith
towards him should be made heirs, appears from the significa-
tion of seed, and from the signification of land. liy the seed
of Abram is signified love and faith thence derived, as wa»;
232 GENESIS. [Chap. xv.
shewn above, n. 255, 256, 1025 ; consequently, it signifies all
those who are principled in charity and in faith in the Lord :
but by the land of Canaan is signified the Lord's kingdom ;
whei-efore to give the land to thy seed signifies, that the hea-
venly kingdom should be given as an inheritance to those, who,
'from a principle of charity, have faith in the Lord. That these
things were a consolation to the Lord after his temptations and
horrors, may appear without explication. For, after those hard
circumstances before mentioned, viz., the driving away of evils
and falsities, which were signified by the fowls that descended
upon the bodies, which Abram drove away, concerning which
see verse 11 ; whilst dense falsities still infused themselves,
which excited horror, and which were signified by a terror of
great darkness, which fell in sleep upon Abram, concerning
which, see verse 12 ; notwithstanding which, mere falsities and
evils still possessed the human race, which were signified by a
furnace of smoke, and a torch of fire, passing between the
pieces, concerning which, see verse 17 ; he must needs be in
straitness and sorrow ; wherefore now consolation follows, such
as above at verses 4 and 5, viz., that his seed should inherit the
land ; that is, that they who are principled in charity, and in
faith in him, should become heirs of his kingdom. Nothing
but the salvation of mankind could be the consolation regarded
by him, since he was principled in divine and celestial love, and
became, even as to his human essence, essential divine and
celestial love, in which the love of all is alone regarded and
kept at heart. That the divine love is of such a quality, may
appear from the love of parents towards their children, which
increases according to the degree in which it descends, that is,
becomes greater in remote than in nearer descendants. Now
nothing exists but what has a cause and ground of its existence :
this love, then, towards posterity increasing successively must
needs have such a cause and ground ; and this can only be from
the Lord, from wliom flows all r'^^njugal love and ail love of
parents towards their children ; his love being such, that he
loves all as a father does his sons, and desires to make all heirs,
and provides an inheritance for those who shall be born here-
after, as well as for those who are born already.
l8t)6. " From the river of Egypt to the great river, the river
Euphrates." — That by these words is signified the extension of
things spiritual and celestial, — to the river of Egypt signifying
the extension of things spiritual, and to the river Euphrates the
extension of things celestial, — appears from the signification of
the river of Egypt, and from the signification of the great river,
or Euphrates. That these rivers signify the extension of things
spiritual and celestial, may appear from the signification of the
land of Canaan, as denoting the Lord's kingdom in heaven and
earth, in which tliere exist only such tilings as are spiritual and
1866—1868.] GENESIS. 233
celestial, relating to faith and mutual love ; wherefore nothing
can be meant by the boundaries of the land of Canaan but the
extension of these. For they who are in heaven are altogether
ignorant what the land of Canaan is, or what the river of Eg^'pt,
or what the great river Euphrates, nay, they are ignorant what
are the boundaries of any land : but they know what the exten-
sion of things spiritual and celestial is, and what are the deter-
minations and limits of their states ; and in these they keep
their minds fixed, whilst such matters are read by man, the
letter thus vanishing, and its historical sense, which served for
an object to celestial ideas. That the river of Egypt signifies
the extension of things spiritual, is from this ground, because
Egypt signifies things scientific, which, together with things
rational and intellectual, are man's spiritual things, as was said
above, n. 1443, and in several other places ; and that Egypt,
in the internal sense, signifies things scientific, see n. 1164, 1165,
1186, 1462. That the river Euphrates signifies the extension of
things celestial, may appear from the countries which that river
bounds and separates from the land of Canaan, and by which
are likewise signified the scientifics and knowledges of things
celestial : but in the present case, as it is called a river, and a
great river, nothing is signified thereby but things celestial, and
the knowledges thereof; lor a great river, and greatness, are
terms applied to such subjects.
1867. Verses 19, 20, 21. The Kenite^ and the Kenizzite^
and the Kadmonite^ and the Hittite^ and the Perizzite^ and the
Hephaim^ and the Amorite^ and the Canaanite^ and the Gerga-
shite^ and the Jebasite. "The Kenite, and the Kenizzite, and
the Kadmonite,'^ signify falsities which are to be expelled from
the kingdom of the Lord : " the Hittite, and the Perizzite, and
the Rephaim," signify persuasions of falsity : " the Amorite and
the Canaanite," signify evils : " the Girgashite and the Jebusite,"
signify falsities derived from evils.
1868. That these things were signified by those nations,
might be easily proved from the Word ; but this would take up
too much room at present, and there is the less need of it, as
the nations are here barely mentioned by name ; some of them
have been treated of above ; as the Rephaim, who signify per-
suasions of falsity, concerning whom see n. 567, 581, 1673;
and the Amorite, denoting evils, n. 1680 ; and the Canaanite,
denoting evils, see verse 16 above ; and the Perizzite, denoting
falsities, see n. 1574. What the other nations signify in partic-
ular, will be shown, by the divine mercy of the Lord, as they
occur elsewhere. In regard to the nations which are to be ex-
pelled from the Lord's kingdom, the case is this : In the other
life, wicked and diabolical spirits des're nothing more tlian to
get admission secretly into the world 3f spirits, and infest the
good spirits ; but as often as they do so they are cast out
23 i GENESIS. [Chap, tv
Similar to this is the case with every man who is regenerated ;
the falsities and evils which possessed him being subdued and
dissipated, and, in the place thereof, principles of goodness and
truth belonging to the Lord's kingdom being implanted. These
things were represented bj the nations, which were expelled
from the land of Canaan by the sons of Jacob ; and also by the
Jews themselves, who were afterwards expelled thence. The
case was similar with several nations of old, by whom like things
were represented ; as the Horites, who were expelled from JVIount
Seir by the descendants of Esau, concerning whom, see Deut.
ii. 12, 22 ; and the Avim, who were expelled by the Caphto-
rites, concerning w^hom, see Deut. ii. 23 ; and the Emim, or
Eephaim, who were expelled by the Moabites, concerning whom,
see Deut. ii, 9, 10, 11 ; and likewise the Zamzummin, who were
expelled by the Ammonites, concerning whom, see Deut. ii.
19, 20, 21 ; not to mention several other nations spoken of by
the prophets.
CONTINUATION CONCERNING THE SACRED SCRIPTURE OR WORD
1869. HOW many things are contained in every single
expression of the Word., was shown me hy this consideration.^
that the ideas of thought are o^pen. Wonderful as it is, this may
he effected in another life in so lively a manner.^ that the ideas
themselves appear visible inform., and thus as pictured images.
The experiment was made with one who., during his abode in the
world., had lived in charity., or mutual love., and had been delighted
with the Word / and as his ideas were thus opened., there appeared
innumerable beautiful things., with their affecting delights and
joys / and it was declared., that the things which thus appeared
visible., were capable of heing opened again as to things more
interior., and as they were opened., things still more beaidrful and
delightful would be exhibited to view., with the felicities coidained
in them. All angelic ideas are of thii^ nature., being opened from,
the Lord himself. To spirits who wondered that the ideas of
thought were capable of being thus opened in the other life., the
matter was illustrated by the vision of the bodily eye., the rays of
which vision are so dull and obscure., that the smaller objects of
nature., in which innumerable things are contained., merely app>ear
as somewhat opali-e.,dark, and shapeless, when yet^viewed through
a microscope, they exhibit to vieio interior things cminected in a
beautiful series, and flowing in a delightfid order : and these
inteHor things, in like manner, are capable of being still further
opened when viewed through a more powerful microscope. Hence
may appear how the case is in respect to internal vision . the rays
of which are no other than ideas, viz., that the ideas in thenuelvei
1869—1871.1 GENESIS. 235
Z
are so dense., that scarcely any thing denser can ea.ist tn that
here ,' although ma7i supposes otJierwise. But concerning ideals ^
y the divine mercy of the Lord^ more will he said elsewhere.
1870. The case is similar with the Word of the Lord. All
the particular expressions occurring in it form their respective
ideas {for the expression is nothing else hut an idea thus formed.^
in order that the sense may he rendered perceptihli) ', and in the
ideas are contained things so innuTnerable.^ which cannot come to
the perception of man., hut only to that of angels., as to exceed all
heUef. When these ideals are opened hy the Lord., more interior
forms are presented to the perceptio7i hy joys and felicities., and
to the sighthy representative and paradisiacal scenes ; the former
originating in the celestial and spiritual things of the Lord's love
and mercy., the latter in the rays of light thence derived. Lt was
shown me hy wonderful experience., that the Word is inspired., not
only as to all the particular expressions., hut also as to all the
particular letters which compose every expression., and thus., as is
also declared., as to the smallest iota / for in every iota there is a
something of the affection and life common to the general expres-
sion., which are thus correspondently insinuated into the minutest
particulars. But these things cannot he explained to the under-
standing without a previous knowledge of several other things.
1871. Lt is not possible to descrihe in what manner the Word
of the Lord appears hefore the angels / hut some idea of it may he
conceived hy those who have seen optical cylinders in the museums
of the curious., in which are represented heautiful images from
monstrous projections of ohjects placed around them' for although
these projections aj^pear destitute of form., series., or order., like acci-
dental marks or scratches., still., when they are concentrated in the
cylinder., they represent there a neat and handsome picture."^ This
is the case with the Word of the Lord., particularly with the pro-
phetical Word of the Old Testament. Ln the literal sense, scarcely
* Though these cylinders are not often met with now, every reader may form
an idea of their nature who has ever observed how objects appear when reflected
by any polished cylindrical surface. Whoever places his own face hefore such a
cylinder, will see it of its natural length, but with all the parts reduced in width in
proportion to the convexity of the cylinder. A portrait placed at right angles to
the cylinder would be more strangely distorted still ; for, while the length of the
face, viewed from a proper height, would remain unaltered, the breadth would not
only be everywhere greatly diminished, but the parts would diminish more and
more as their distance from the cylinder was greater, giving the whole face the
general shape of a narrow pyramid. Let then a monstrous face be |)ainted, equally
differing from the true proportions, but in the opposite manner ; that is, let the
length be many times less than- the breadth, and let the breadth, while at the chin
it is the same as in nature, become many times wider at the forehead. The deform-
ity of such a picture would be so monstrous, that no spectator could recognize in
it the lineaments of a human face : place it, however, or. a table, with the chin close
to an upright cylindrical mirror, and, if properly drawn, the reflection in the mir-
ror, viewed from the pro{>er situation, will be that of a perfectly symmetrical hu-
man countenance. Any other object may be treated in the same manner. Such
a monstrous projection is called an anatnorphoitis ; and the science of perspectiv*
gives the rules for their delineation
236 GENESIS. [Chap. xr.
■any thing appears hut as somewhat irregular and without order ,
nevertheless^ when it is readhy man^particmlarlyhy a little child
of either sex, it hecomes hy degrees^ as it ascends, more heautiful
and delightful, and at length is presented hefore the Lord as the
image of a man, in and hy which heaven is represented m its col-
lective form, not such as it is, hut such as the Lord would have
it, viz., as a likeness of himself.
IS 72. There appeared to tne a young girl, heautifid, and of a
fair countenance, advancing hastily towards the right, upwards,
4ind gently accelerating her pace j she seemed in the first flower
of her age, not an infant, nvr yet adult / elegantly arrayed in a
hlack shining garment : thus she proceeded, with speed and cheer-
fulness, from light to light. It was given me to understand, that
^uch are the interior things of the Word when they first ascend /
the hlack garment representing the Word in the letter. After-
wards a young girl fiew to the right cheek, hut was perceivable
only to the interior sight ; it was given me to understand, that
such are the things of the internal sense of the Word, which do
not come to the comprehension.
1873. Some spirits were discoursing concerning the internal
sense of the Word ; and in order that the nature of it might he
■exhibited to the understanding, they took the fruit of faith, and
what it is, as an instance for' illustration. It was said, that good
works are the fruit of faith in the external or literal sense / hut
that those good works are inanimate unless they moceed from,
charity, and that, consequently, the fruit of faith in the next in-
terior sense, is charity / hut as charity, or neighhor'ly love, ought
to pi'oceed from love to the Lord, this is the fruit of faith in the
internal sense / and as all love is from the Lord, therefore the
Lord himself is the real fruit of faith. For thus charity is in
good works, love to the Lord is in charity, and in this love is the
Lord himself.
1874. In discoursing with good spirits, I have taken occasion
to remark, that many things in the Word, and more than any
one could conceive, are spoken according to appearances, and ac-
cording to the fallacies of the senses ; as where it is said that
■Jehovah is filled with wrath, anger, and fury, against the loicked,
that he rejoices to destroy them and blot them out, yea, that he
slays them. But these modes of speaking were used, to the intent
that persuasions and evil lusts might not hel>roken, hut might be
hent: for to speak otherwise than man conceives, whose thoughts
are derived from appearances, fallacies, and per suasions, would
have been to sow seed in the water, and to speak what would
instantly he rejected. Nevertheless., those forms of speech may
serve as cornmon vessels for the containing of things spiritual and
celestial, since it may he insinuated into them, that all things are
from the Lord ; afteriowirds, that the Lord permits, hut that all
^vil is from diabolical sp)irits ; next, that the Lord provides and
1872— 1876.J GENESIS. 237
disposes^ that evils may he turned into good; lastly^ thai nothing
hut good is from the Lord. Thus the sense of the letter perishes
«* i't ascends, and it hecomes spiritual.^ afterwards celestial, and
lastly divine.
1875. It was gi/ven m.e to perceive angelic ideas in the Lord's
prayer, ahont these words, " Lead us not into temptation, hut
deliver us from, evil.'''' By the good spirits who were near, the
thought of temptation and evil was rejected, hy a hind, of idea
pierceptiole in me / and this rejection went on, till nothing hut
the purely angelic conception, viz., that of good, without any idea
of temptation and evil, remained, the Uteral sense thus altogether
perishing. Concerning this good, in the first degree of rejection,
were formed innumerable ideas ; as, how good comes from, man^ s
affiiction, and yet afHiction is from man and his evil, which ha'^
its punishment inherent in it. To this was adjoined a species oj
indignation that any should suppose that temptation and the evil
of it can have any other origin, and that evil should he connect-
ed in their thoughts with the Lord. These ideas toere purified
as they ascended higher ; and the degrees of ascent were repre-
sented hy the rejections; concerning which, see also n. 1393;
which were effected with a velocity and in a manner inexpressi-
ble, tmtil they passed into the shade of m,y thought. They were
then in heaven, where are ineffable angelic ideas solely concern-
ing the good of the Lord.
1876. The names of men, of kingdoms, and of cities, which
occur in the Word, in like manner as the expressions of human
speech, perish at the first beginning of the ascent, being things
earthly, corporeal, and material^ which are successively put off by
souls that come into the other life, and altogether by those that
are admitted into heaven. The cm-gels do not retain the least idea
of any person mentioned in the Word, nor, consequently of his
name. What Abram is, v)hat Isaac, and Jacob, they no longer
hnou^^orming to themselves an idea from those things which, in
the Word, are represented and sigmfi^ed hy them. Names and
vocal expressions are like earthly coverings, or scales, which fall
off when they enter into heaven. Hence it may appear, that hy
names, in the Word, are signified things ; concerning which I
have frequently discoursed toith the angels, and have been fully
instructed by them as to the truth. The speech of spirits one
amongst another is not a speech of words, but of ideas, such as
are those of human thought independent of words ; wherefore it is
the universal language of all : hut when they speak with many
their speech falls into the loords of man's language ; as was stated
above, n. 1635, 1637, 1639. In discoursing on this subject with
spirits, it was given me to tell them, that whilst they are con-
versing amongst themselves, they are not able to utter a single
word of hwman. la.nguage, still less any name. Some of them,
being surprised at this, retired, and tried the experiment; amf
238 GENESIS. [Chap. xv.
on their return^ they said^ that they were notable to pronounoe a
single word^ because the terms of human language are so grossly
material as to be beneath their sphere^ being formed^ of aerial
sound articulated by corporeal organs^ or else by an influx into
those organs through an internal way leading to the organ of
hearing. Hence also it may plainly ap)pear., that no vocal expres-
sion which occurs in the Word can pass to spirits., much less to
angelic spirits., whose speech is still more universal.^ see n, 1642 ;
least of all to angels., with whom there remains nothing of the first
ideas of spirits., but in the place of them spiritual truths and celes-
tial principles of goodness., which are varied in an inefable man-
ner by the smallest forms., continued and connected., in a unani-
mous series., with the originating forms of representatives that
are most agreeable and beautiful by virtue of the happiness of
mutual love., and most happy by virtue of those amenities and
beauties., because inspired with the life of the Lord.
1877. The souls., or spiints., that are in the world of spirits.,
especially the wicked., retain at first those things which they had
in the life of the body., viz.., things terrestrial., corporeal., and
worldly., and together with them the principles which they had
imbibed. Amongst such are those loho are unmlling to hear any
thing concerning the internal sense of the Word, but only concer?i-
ing the literal sense., so as even to believe that the twelve apostles
are literally to sit upon twelve thrones and judge the twelve tribes
of Israel j in like manner., that none can enter into heaven but
the literally poor and ^miserable., and such as have suffered per-
secutions / when nevertheless there are in heaven persons who
had been both rich and powerful., but who had lived in charity
and in faith in the Lord. I have seen such spirits {by reason of
their claiming heaven to themselves as a reward for their merits)
running hither and thither., and wheresoever they come., scoffing
at the things appertaining to the hiternal sense of the Word, be-
cause contrary to their persuasions and lusts, under the influence
of which they think to merit heaven, and to be preferred above all
others. Hut they are compared to those corrupt and noxious hu-
mors, which flow into the blood, and pe7'vade the veins and arte-
ries, to the d'filing of the whole inass of blood.
1878. There are some also, who, in the life of the body, had
despised the Word, and some who by a ludicrous application of
scriptu7'e phrases in com?non disG0ic7'se, had abused it,' some, too,
who had imagined the Word to be of no consequence but to keep
the vulgar in aive ; some who had blasphemed the Word, and
some who had prof aned it. The lot of these in the other life is
miserable, of every one according to the quality and degree of
his conierapt, derision, blasphemy, and profanation. For, as
observed above, the Word is esteemed so holy in the heavens, that
it ts as it were heave? to those that dwell there / wherfore, as in
the other life there is a oo7nmunion of the thoughts of all, it i*
181 r— 1880.] GENESIS. 23»
not possible for such spirits to he in company with the angelSy
but they are separated.
1879. Once., whilst I was in hed., it was given me to understand
that some evil spirits were coiispiring against me with intent to
niffocate me / hut as I was safe and secure under the Lord'' sheep-
ing.^ I made light of their threats^ and went to sleep. Waking.,
hj)wever., in the middle of the night., I wa^ m,ade sensible that I
did not respire from myself., hut from heaven y for ther'' wai:
nothing of my own respiration., as I manifestly j^^^i^ceived. It was
then told me that there was a conspiracy at hand., and that it teas
formed by those who hold in aversion the interior things of the
Word., that is., the essential truths of faith., for these are the in-
terior things of the Word, and who do so because such things are
contrary to their fallacies., persuasions^ and lusts, tohich the sense
of the letter may be turned to favor and patronize. Afterwards
the chiefs of the conspiracy, when they found that their attemjyt
was defeated, endeavored to enter into the viscera of my body,
and to penetrate even to the heart, to which they were also admit-
ted. This was all the while sensibly perceived by me / for who-
soever has the interiors of his spirit open, receives also at the
same time a sensitive perception of such thirigs. But I was then
let into a certain celestial state, the effect of which was that I did
not attempt iti the least to repel those intruders, much less to
avenge the injury. They then said, that there was peace : but
presently they were deprived as it were of their rationality,
breathing revenge, and attemp)ting to accomplish their purposes :
hut in vain. Afterwards they were dissipated of themselves.
1880.* In addition, generally, to what has hitherto been stated
respecting spirits and angels, all of whom are the soids of men
living after the death of the body, the following particulars ai'e
added. They have much more exquisite senses than men, viz.,
those of sight, hearing, smell, and touch, but not that of taste.
Spirits however are not ahle {and any els still less) by their sight,
that is, by the sight of the spirit, to see any objects in the toorld ;
for the light of the world, or that of the sun, is to them as thick
darkness. So man, by his sight, that is, by the sight of the
body, is not able to see any objects of the other life / for the light
of hea/ven, or the heavenly light of the Lord, is to him as thick
da/rkiiess. Still, however, spirits and angels, when it pleases the
* The reader will observe, that what follows relates to a different f nbject
from that which has hitherto been treate<l of at the end of this chapter. It is a
continuation of the accounts which have been given respecting angels and spirits
through the whole of the first volume of the original work, to which it .'brma
general conclusion.
240 GENESIS. [Ckap xt
Lord, can see the objects of the wo?'ld through the eyes of m<^n ;
hut this is only granted by the Lord, lohen he gives to man to
discourse with spirits and angels, and to he in company with
them. It has thus been granted them to see through my eyes the
objects of this loorld, and to see them, as distinctly^ as myself and
also to hear what was said by men discoursing with me. It has
several times happened, that some have seen through me, to thert
great amazement, the friends whom they knew when in the lii ■ t
of the body, as present as formerly. Some have seen their hu
bands and children, and have desired that 1 would tell them the
they were present, and saw them, and that I woidd tell then
what their state was in the other life. This, however, I was for
hidden to do, and for this, among other reasons ; because thex
would have said that L was out of my senses, or would have
thought that what L told them was the invention of a delirious
imagination : for L was well aware, that although with their
lips they allowed the existence of spirits, and the resurrection of
the dead, yet in their hearts they did not believe any such thing.
When my interior sight was first opened, and spirits and angels
saw, through my eyes, the world and the objects contained in it,
they were so astonished, that they called it a miracle of miracles,
and were affected with a new joy, that a mmmumcation was
thus opened between earth and heaven : this delight, however.,
only lasted for a few months : the thing afterwards grew fa-
miliar to them / and it now occasions them no surprise. L have
been informed, that, with other men, spirits and angels do not
see the least of any thing in this world, but only perceive the
thoughts and affections of those with whom they are associated.
Hence it may appear, that man urns so created, that, during his
life on earth amongst men, he might at the same time also live
in heaven amongst angels, and during his life in heaven amongst
angels, he might at the satne tim,e also live on earth amongst
•men, so that heaven and earth might be together, and might form
a one, men knowing what is in heaven, and angels what is in
the world / a7id that when men departed this life, they might
pass thus from the Lord''s kingdom on earth into the LorcVs king-
dom in the heavens., not as into another, but as into the same,
having been in it also during their life in the body. But as
man became so corporeal, he closed, heaven against himself.
1881. Spirits are very indignant, yea, they are angry, vjhen
they are told that men do not believe that they can see, and hear.,
and have the sense of feeling by the touch. They say, that men
ought to know, that without sense there is no life, and that the
more exquisite the sense is, so much the more excellent is the life ;
also, that the objects which are 7'eceived by sense are proper-
tioned in excellence to the excellence of the sense itself,' and that
the representatives which are from the Lord are things real, for
it is thence that all things in nature and in the world derive thei/i
1881— 1884.J GENESIS. 241
existence^ see n. 1632 ; in short, that their senses are mnch bet-
ter and more excellent than those of men. Such are the ternis
in which they express their indignation.
1882. There are ttvo hinds of visions, differing from those
which are ordinarily experienced, and which I was let into only
that I might know the nature of them, and what is meant hy its
being said of some in the Word, that they were taken out of the
body, ayid of others, that they toere carried by the Spirit into an-
other place.
1883. As to the first, viz., the heing taken out of the hody^
the ease is this : the man is reduced into a certain state, which
is a sort of middle state hetween sleeping and waking. When he
is in it he cannot know hut that he is hroad awake, all his senses
heing as m,uch awake as in the most perfect state ofhodily wake-
fulness, not only those of sight and hearing, hut, what is won-
derful, that of touch also, which is then more exquisite than if
is possible for it to he in hodily wakefulness. In this state spirits
and angels are seen to the life, and are also heard to speak, and,
what is wonderful, are touched, scarcely any thing, of the hody
then intervening. This is the state described as being " taken
out of the hody^'' and of which they who have experienced ity
have said, that, whether they were in the body or out of the
body, they could not tell ; see 2 Cor. xiii. 3. I have only been
let i7ito this state three or four times, just in order that I might
know the nature of it, ayid might be convinced that spirits and
angels enjoy every sense, even that of touch, in a more perfect
and exquisite degree than those of the hody.
1884. As to the other kind, viz., the being carried by the
Spirit to another place, the nature of this also was shown me, by
lively experience, but only twice or three times. Ttvill tnerely
relate the experience. Walking through the streets of a city, and
through the country, and being at the same time in discourse with
spirits, I was not aware but that I loas equally awake, and in the
enjoyment of my sight, as at other times, consequently, that I
was walking without mistaking my way. In the mean time I was
in vision, seeing groves, 'rivers, palaces, houses, men, and other
objects. But after walking th\is for some hours, on a sudden I
was in bodily vision, and observed that I was in a different place
from what I supposed. Being hereupon greatly amazed, I per-
ceived that I had been in such a state as they ivere, of whom, it is
said, that they were carried by the spirit to another place ; see-
1 Kinoes xviii. 12 ; 2 Kings ii. 16 ; Ezek. iii. 12, 14 ; Acts viii.
39. It is so said, because, during the continuance of this state^
there is no refection on the length of the icay, were it even many
miles / 7ior on the lapse of time, were it many hours or days ; nor
is there any sense of fatigue: the person is also led through ways
which he himself is ignorant of, v/ntil he comes to the place in-
p
242 GENESIS. [Chap. xv.
tended. This was done in order to convince me that man may
he led hy the Lord withoxtt his knovnng whence or whither.
188.5. But these two species of visions are extraordinary ^ and
'were shown me only vnth this intent^ that T m,ight Jcnow the na-
ture and manner of them. But the views of the sjpiritual world
'ordinarily vouchsafed me., are all such as^ hy the divine mercy
of the Lord^ are related in the First Part of the present worh^
being annexed to the beginning and end of each chapter. These
are not visions., properly so called., hut scenes heheld in the most
perfect state of hodily wakefulness^ and which I have now expe-
rienced for several years."
* The first volume of the original Latin work in quarto, printed in Londoo ia
1749, and then published alone^ ends here.
PART THE SECOND.
PREFACE.*
IN the First Part were explained fifteen chapters of Genesis^
and their contents in the internal sense were stated: to each
chapter also were adjoined relations of what, hy the divine mercy
of the Lord^ it has oeen given me to see and hear in the world of
spirits and in the heaven of angels. Here follows the Second
Fart, in which similar relations will he annexed to each chapter.
To this sixteenth chapter will he appended an article on Visions
and dreams, including the prophetical ones related in the Word.
lam well aware there are few who will helieve it possible for any
one to see the things which exist in the other life., and he thence
enabled to give an account of the state of souls after death. The
reason of this incredulity is., hecause few helieve in a resurrection ;
and of the learned fewer than of the simple. They affirm,., indeed^
with their lips., that they shall rise again ^ hecause it is agreeable
to the doctrine of faith ', but still they deny it in their hearts.
Nay., some even openly avow., that if any one should rise from the
dead., and they should see., and hear., and touch him., they would
then believe., but not till then. Were this., however., even to he
granted., it must he repeated for the satisfaction of every indi-
vidual; and., after all., not a single person who in heart denies a
resurrection would be thus persuaded., but a thousand objections
would arise in his mind., which wotdd confirm him in his negative
conclusion. Some profess to helieve that they shall rise again., but
not till the day of the last judgment ; and the notion they have
conceived of that day is., that then all things appertaining to the
visible world are to be destroyed. As., however., that day has been
expected in vain for so many ages., they still havedouhts as to any
* In the original Latin work, the second volume, called by the author the
«econd part, by reason that it was published separately, after the first part or vol-
ume, and before the tliird, begins here. Eaeli chapter, also, of the second volume,
was published, as a subordinate part, by itself; apparently at the suggestion of
the bookseller, whose announcement of the publication may be seen in the Intel-
lechial Jiepoi>itory, second series, vol. iii. p. 537. Hence one of the chapters, (the
xviii.)has a separate preface. An Englisli translation of each chapter of the second
part, evidently procured by the bookseller, and very ill executed, was jmblished
at the same time. In this volume, the relations of the author's experience in the
spiritual world, and subjects connected with it, are given at the ends of the chap-
ters only, and an introduction, treating of the nature of tlie Word in general, \a
prefixed to each chapter. N«irly the same plan is pursued tlirough the remaia-
der of the work. This second part was originally published in 1760.
244 GENESIS. [Chap, xvi
resurrection ever tahing place. But what is meant in the Word
by the last judgment^ will he hriefiy shown^ ly the divine msrcy-
of the Lord., at the end of chap. xvii. Hence it may ajypear
%ohat sort of persons there are at this day in the ChAstian worlds
The Sadducees spolien of in Matt. xxii. 22, openly denied a res-
urrection : yet they did hetter tJiaii those at this day., who pro-
fess not to deny., because it is an article of faith., and yet deny-
in their hearts I so that their profession is contrary to their be-
lief., and their belief to their prof ession. Lest., therefore., man-
hind shonld any longer confirm themselves in that false opinion^
it has been granted me., by the divine mercy of the Lord., during
my abode in this world in the body., to be in the spirit in the
other life., {for man is a spi7'it clothed with a body^ and there
to discourse with soids thai have risen again not long after their
decease., and., indeed, vnth almost all those whom Lknew when
they lived in the body., but who have since died ; as, also, now
for some years, to converse daily with spirits and angels, and to
see there stupendous sights, such as never entered into the idea
of any person ; and all without the least fallacy . Many per-
sons say, that they would believe, if any one should come to them
from the other life : it will noiL\ therefore, be seen, whether they
will be persuaded of the truth after having hardened their hearts
against it. This L can aver, that they who come into the other
life from the Christian world, are the worst of all, hating their
neighbor, hating the faith, and denying the Lord ; for in the
other life the heart speaks, not merely the lips. They are, be-
sides, given to adultery more than the rest of mankind. A»
heaven thus begins to be removed from those who are within the
church, it is evident, as has also been given me to know of a cer-
tainty, that the last time is at hand.
Concerning the internal sense of the Word, what it is, and
what is its nature a/nd quality, see what was said and shown in
the first part, n. 1 to 64, 65, m, 167, 605, 920, 937, 1143, 1224,.
1404, 1405, 1408, 1409, 1502, at the end, 1540, 1659, 1756, espe-
cially 1767—1777, and 1869—1879, 1783, 1807 ; and in this.
part^ n. 1886 — 1889, inclusive.
GENESIS.
CHAl TER THE SIXTEENTH.
1886. THIS chapter treats concerning Hag^ar and Ishmae.1 :
but what is represented and sio;nified by Hagtlr and Ishmael,
in the internal sense, has heretofore been known to no man :
nor could it be known, because the world, even the learned part
of it. has heretofore inasfined that the historical relations of
the Word are merely histories, and infold nothing deeper. It
has indeed been maintained that every iota is divinely inspired ;
still, by this form of speech, they meant no more than that
such historical facts were made known by revelation, and that
certain tenets may be deduced from them applicable to the doc-
trine of faith, and profitable to those who teach and to those
■who are taught ; as also, that, in consequence of being divinely
inspired, the narratives have a divine force on men's minds, and
are operative of good above all other histories. But mere his-
torical narratives, considered in themselves, have little effect
towards man's amendment ; nor are they of any use in regard
to eternal life, since in the other life they are sunk in oblivion.
Of what use then could it be, to know that Hagar was a ser-
vant-maid, and that she was given to Abram by Sarai ? or to
know the history of Ishmael, or even that of Abram ? Nothing
is necessary for souls, in order to their entering into heaven,
and enjoying bliss, that is, eternal life, but what has relation
to the Lord, and is from the Lord. These are the things to
communicate which the Word was given : and these are the
things whicli the Word, in its interiors, contains.
1887. Inspiration implies, that in all parts of the Word, even
the most minute, as well historical, as others, are contained
celestial things which appertain to love, or good, and spiritual
things which appertain to faith, or truth ; consequently, things
divine. For what is inspired by the Lord, descends from hini
throuo-h the angelic heaven, and thus through the world of
spirits, till it reaches man, before whom it presents itself m
such form as the Word has in its letter ; which is altogether
diflTerent from that which belongs to it in its first origin. In
heaven there is not any worldly history, but the whole is repre-
sentative of things divine, nor is any thing else there perceived ;
as may also be known from the acknowledged fact, that the
words there heard are unspeakable by man : wherefore, unless
246 GENESIS. [Chap. xvi.
the liistorical relations be representative of things divine, and
be thus celestial, they cannot possibly be divinely inspired.
What is the nature of the Word in the heavens, can be known
only from the internal sense ; for the. internal sense is the Word
of the Lord in the heavens.
1888. That the literal sense of the W'rd is representative
of divine arcana, and that it is a receptac e, and thus a reposi-
tory, of the celestial and spiritual thing of the Lord, may be
illustrated by two examples ; the one, that by David is not meant
David but the Lord : the other, that names signify nothing but
things ; consequently, the case must be similar in all other
instances. Concerning David it is thus written in Ezekicl r
"David my servant shall be king over them ; and they all shall
have one shepherd : — they shall dwell in the land, — they, and
their children, and their children's children, for ever : and my
servant David shall be their prince for ever," (xxxvii. 24, 25.)
And in Hosea : " The children of Israel shall return, and seek
Jeiiovah their God, and David their king," (iii. 5.) These words
were written by those prophets after the time of David, and yet
it is plainly declared, that he shall be their king and prince ;
whence it may be evident to every one, that by David, in the
internal sense, is meant the Lord. So also in other passages,
even in the historical books, where David is mentioned. That
the names of kingdoms, of countries, of cities, and of men,
signify things, may appear evident from the prophetic writings ,
let this example suffice from Isaiah : " Thus saitli the Lord,
Jehovih of hosts : 0 my people that dwellest in Zion, be not
afraid of xV^shur ; he shall smite thee with a rod, and lift up his
staff against thee, after the manner of Egypt. — Jehovah of hosts
shall stir up a scourge for him, according to the slaughter of
Midian at the rock of Horeb ; and as his rod was upon the sea,
so shall he lift it up after the manner of Egypt. He is come
to Aiath ; he is passed to Migron ; at Michmash he hath laid
up his carriages : they are gone over Mabarah ; they have taken
up their lodging at Geba ; Ramah is afraid ; Gibeah of Saul is
fled : lift up thy voice, 0 daughter of Gallim : cause it to be
heard unto Laish, 0 poor Anathoth ; Madincna is removed ; the
inhabitants of Gcbim gather themselves to flee : as yet shall lie
remain at Nob that day : he shall shake iiis hand against the
mount of the daughter of Zion, the hill of Jerusalem. Behold
the Lord Jehovah of hosts shall cut down the thickets of the
forest with iron : and Lebanon shall fall by a mighty one," (x.
24, 26 — 34.) In this passage is little but mere names, from
which there could result na sense, or meaning, unless they all
signified things ; and if the mind should a!jide in those names,
without looking for an inward signification, it could never
acknowledge this passage to be the Word of the Lord. But
who will believe that all those names, in the internal sense,
1888, 1889.] GENESIS. 247
contain arcana of heaven, and that by tlioni are described the
states of those, who, by reasonings grounded in scientihcs.
endeavor to enter into the mysteries of faith, each name de-
scribinn- some particular of that state? and that the conclusion
is that^'those reasonings are overturned and dispersed by the
celestial things of love, and the spiritual things of faith, from
the Lord ? that by Ashur, or Assyria, is signihed reasoning or
ratiocination, which is the subject here treated of, may appear
plain from what has been shewn above concerning Ashur, n.
119, 1186 ; and that by Egypt are signified scientitics, may also
appear from what has been said above, n. 1164, 116o, 1462 :
which the reader may consult and examine, and then determine
for himself whether it be not so. The case is the same in respect
to all other names which occur in the Word ; and likewise in
respect to every particular expression.
1889. So is it, in this chapter, with the names of Abram,
of SoTai, of Hagar, and of Ishmael ; but what they all imply
will appear from the general contents, and from the subsequent
explication of particulars. They are however such things as
cannot easily be explained to the apprehension ; since the sub-
ject treated of under those names is the Lord's rational prin-
ciple ; shewing how it was conceived and born, and what was
its nature and quality before it was united with the internal of
the Lord, which was Jehovah. The reason why these things
cannot be easily explained to the apprehension is, because at
this day it is not known what the internal man is, what the
interior, and what the exterior. When mention is made of the
rational principle, or the rational man, some idea is formed
respecting it : but when it is said that the rational principle is
intermediate between the internal and external, few, if any,
comprehend what is meant. Nevertheless, since the subject
here treated of, in the internal sense, is the rational man apper-
taining to the Lord, how it was conceived and born by an influx:
of the" internal man into the external ; and since these are thc'
things imi)licd and involved in the historical facts related con-
cerning Abram, Hagar, and Ishmael ; lest what is said in the-
followinir explications should seem altogether strange and un-
heard of be it observed, that there appertains to every man an
internal man, a rational man, which is intermediate, and an
external man ; and that all these are most distinct^from each
other : on this subject see what was said above, n. 978.
CHAPTER XVI.
1. AND Sarai, Abram's wife, bare him no child. And slie
had a hand-maid, an Egyptian ; and hor name was Hagar.
248 GENESIS. [Chap. xvi.
2. And Sarai said unto Abram, Behold, now, Jehovah hath
restrained me from bearing ; go in, I pray thee, unto my hand-
maid ; it may be that I shall be built up by her. And Abram
hearkened to the voice of Sarai.
3. And Sarai Abram's wife took Hagar the Egyptian the
hand-maid, at the end of ten years from Abram's dwelling in
the land of Canaan, and gave her to her husband Abram, to be
to him for a woman.
4. And he went in unto Hagar, and she conceived. And
when she saw that she had conceived, her mistress was despised
in her eyes.
5. And Sarai said unto Abram, My wrong be upon thee !
I have given my hand-maid into thy bosom, and when she saw
•that she had conceived, I was despised in her eyes : Jehovah
judge between me and thee.
6. And Abram said unto Sarai, Behold, thy hand-maid is
in thy hand : do unto her what is good in thine eyes. And
Sarai humbled her ; and she fled from her face.
7. And the angel of the Lord found her at the fountain of
waters in the wilderness, at the fountain in the way of Shur.
8. And he said, Hagar, Sarai 's hand-maid, w^ience comest
thou? and whither dost thou go? And she said, I flee from
the face of Sarai my mistress.
9. And the angel of Jehovah said unto her. Return unto
thy mistress, and humble thyself under her hands.
10. And the angel of Jehovah said unto her, In multiplying
I will multiply thy seed, and it shall not be numbered for mul-
titude.
11. And the angel of Jehovah said unto her. Behold, thou
art with child, and thou shalt bear a son, and shalt call his
name Ishmael ; because Jehovah hath hearkened to thine afilic-
tion.
12. And he shall be a wild-ass man, his hand shall be against
all, and the hand of all against him ; and he shall dwell over
against the face of all his brethren.
13. And she called the name of Jehovah that spake to her.
Thou God seest me : for she said, Have I also here seen after
Him that secth me ?
14. Therefore she called the well. The well of Him that
liveth and seeth me : behold it is between Kadesh and Bared.
15. And Hagar bare Abram a son : and Abram called the
name of his son whom Hagar bare, Ishmael.
16. And Abram was a son of eighty and six years, when
Hagar bare Ishirael to Abram.
1890—1893.1 GENESIS. 249
THE CONTENTS.
1890. THE subject treated of in this chapter is the first
rational principle appertaining to the Lord, and its conception
by an influx of the internal man into the aftection of sciences
belonging to the external. The internal man is Abram ; the
affection of sciences belonging to the external is the Egyptian
hand-maid Hagar : the rational principle thence derived is Ish-
mael ; the nature of which is here described, and afterwards in
chap, xxi., by its being expelled the house, after the Lord's
Divine Rational, represented by Isaac, was born.
1891. That the Lord's first rational principle was conceived,
according to order, by the influx or conjunction of the internal
man with the life of the affection of sciences belonging to the
external, verses 1, 2, 3. But as it was of the external man,
therefore its nature was such, that it despised intellectual truth,
verse 4. Wherefore the Lord thought about subduing it, verses
5 — 9. And when subdued, that it would become spiritual and
celestial, verses 10, 11. Its quality is described, as to what it
would be if not subdued, verse 12. The Lord's intuition from
his interior man into the cause thereof, verses 13, 14. Thus
the rational principle is described as to its nature and quality ;
also the Lord's state when it had birth.
THE INTERNAL SENSE.
1892. JiJ^D Sarai, ^bram's wife, hare him no child. And
she had a hand-maid, an Egyptian ; and her name was Hagar.
" Sarai, Abram's wife, bare him no child," signifies that as yet
there was no rational man ; Sarai is truth adjoined to good ;
Abram is the Lord's internal man, which is Jehovah : " and
she had a hand-maid, an Egyptian," signifies the afiection of
the sciences : " and her name was Hagar," signifies the life of
the exterior or natural man.
1893. " Sarai, Abram's wife, bare him no child." — That by
these words is signified that as yet there was no rational man,
will appear from what follows, when we come to speak of Isaac.
For, as observed above, there appertain to every man an internal
man, a rational man, which is intermediate, and an external
man, which is properly called the natural man : these, in the
Lord's case, were represented by Abraham, Isaac, and Jacob,
the internal man by Abraham, the rational by Isaac, and the
natural by Jacob. With the Lord, the internal man was Jehovah
himself; for he was conceived of Jehovah, wherefore lie so often
250 GENESIS. [Chap, xvi
called liim his Father, and in the Word he is styled the Only-
begotten of God, and the only Son of God. The rational man
is not connate, or born with man, but only the faculty of be-
coming rational ; as may appear to every one from this consider-
ation, that new-born infants are not endowed with any reason,
but become rational in process of time by means of their sensual
faculties, both external and internal, in proportion as they are
initiated into sciences and knowledges. Children appear indeed [
to have a rational principle, but it is still not rational, being
only a sort of rudiment of that principle, as may be obvious
from the fact, that' reason belongs to the adult and aged. The
subject treated of in this chapter is the rational man appertaining
to the Lord : the Divine Rational itself is represented by Isaac ;
but the first rational before it was made Divine, by Ishmael ;
wherefore, by its here being said, that Sarai, Abram's wife,
bare him no child, is signified that as yet there was no Divine
Rational. The Lord, as has been stated above, was born as
another man, and in respect to whatever he derived from his
mother Mary, he was as another man ; as therefore, the rational
principle is formed by scientifics and knowledges, which have
admission by the external sensual faculties, or those of the ex-
ternal man, so the Lord's first rational was born as it is in
other men ; but as, by his own proper power, he made all human
things which appertained to him divine, so did he also the ra
tional principle. His first rational is described in this chapter ;
and also in chapter xxi., which ti'cats of Hagar and Ishmael,
from verse 4 to 21 ; where it is related that Ishmael was driven
out, wiien Isaac grew up, by whom is represented the Divine
Rational.
1894. That Sarai is truth adjoined to good, was said and
shewn above, n. 1468, and in other places ; as also, that Abram
is the Lord's internal man, which is Jehovah. The reason that
the Lord's internal man. which is Jehovah, is called a man, is,
because no one is man but Jehovah alone. For the term " man "
signifies, in the genuine sense, that Esse from which man ori-
ginates. The very Esse from which man originates is Divine,
consequently is celestial and spiritual ; and without this Divine-
celestial and spiritual principle, there is nothing human in man,
but only a sort of animal nature, such as the beasts have. It
is from the Esse of Jehovah, or of the Lord, that every man is
a man ; and it is hence also that he is called a man. The celes-
tial principle which constitutes him a man, is love to the Lord,
and love towards his neighbor : hereby man is a man, because
he is an image of the Lord, and because he has that celestial
principle from the Lord ; otherwise he is a wild beast. That
Jehovah, or the Lord, is the only man, and that it is by virtue
of what they receive from him that men are called men. anc
that one person is more a man than another, may be seen above
1894— 1896.J GENESIS. 251
n. 49, 288, 477. 566. The same may further appear from this
circumstance, that Jehovah, or the Lord, appeared to the pa-
triarchs of the most ancient church as a man ; as he did after-
wards to Abraliam, and likewise to the prophets ; wherefore also
the Lord deigned, when there was no longer any man upon
earth, or nothing celestial and spiritual remaining with man, to
assume the human nature by being born as another man, and
to make it Divine ; whereby also he is the Only Man. More-
over, the universal heaven presents before the Lord the image
of a man, because it presents an image of him ; hence heaven is
called the Grand Man, on this account especially, because the
Lord is all in all therein.
1895. " And she had a hand-maid, an Egyptian." — That
hereby is signified the affection of sciences, appears from the
signification of a hand-maid, and from the signification of Egypt.
Sarai, who was the mistress, represents and signifies truth ad-
joined to good, as has been stated above. Truth adjoined to
good is intellectual truth in a genuine sense, but truth rational
is beneath it, consequently inferior. This is born of sciences
and knowledges vivified by an affection corresponding to them :
which affection, as belonging to the external man, ought to serve
intellectual truth, which appertains to the inmost man, as a
hand-maid serves her mistress. That affection, therefore, is
what is represented and signified by the hand-maid Hagar.
How the case is in this respect, cannot be so well explained to
common apprehension ; for it is necessary first to know what
intellectual truth is in a genuine sense, and also how the rational
principle is born, viz., IVnui the internal man as a father, and
from the exterior or natural man as a mother, for without the
conjunction of both it is not possible for any rational principle
to exist. The rational principle is not born of sciences and
knowledges, as is generally supposed, but of the affection of
sciences and knowledges ; as may appear solely from this con-
sideration, that no one can possibly become rational, unless
some principle of delight, or the affection of sciences and know-
ledges, influence him. Affection is the proper, essential, ma-
ternal life, and the celestial and spiritual principle itself, in the
affection, is the paternal life : hence in proportion to the quan-
tity and quality of the affection, is the quantity and quality of
the rational principle in man. Scientifics and knowledges are
in iLcmselves merely dead things, or instrumental causes, which
are vivified by the life of affection. Such is the conception of
the rational man with every one. The reason why the hand-
maid was an Egyptian, and this circumstance is mentioned, is,
because Egypt signifies sciences ; as was shewn above, n. 1164,
1165, 1186, 1462.
1896. " Her name was Hagar." — That these words signify
the life of the exterior or natural man, may appear from what
252 GENESIS. [Chap. xvi.
has been already stated, and also from the signification of the
word Hagar, as denoting a sojourner. Sojourners represented
those who were to be instructed, and sojourning represented
instruction, and also institutes of life ; as was shewn above,
u. 1463. When it is said in the Word, that the name of any
person or thing was so and so, as in the present case that her
name was Hagar, it signifies that the name implies or involves
something which should be attended to ; for to call by name is
to know the quality of persons or things ; as was shown above,
n. 144, 145, 340. There is not a single expression, however
minute, used in the Word without reason, and without a signi-
fication of some thing in the internal sense.
1897. Verse 2. Jliid Sarai said unto Ahram, Behold, now,
Jehovah hath restrained me from hearing; go in, I pray thee,
unto my hand-maid ; it may he that I shall he huilt up hy her.
And Ahram hearkened to the voice of Sarai. " Sarai said unto
Abram," signifies that it was so perceived : " Behold, now,
Jehovah hath restrained me from bearing," signifies the state
before the interior, or Divine Rational Man, was born : "' Go in,
I pray thee, unto my hand-maid," signifies conjunction with the
exterior, " it may be I shall be built up by her," signifies that
thus the rational principle might be born : " and Abram. heark-
ened to the voice of Sarai," signifies that it could not otherwise
be eS"ected.
1898. " Sarai said unto Abram." — That these words Tjignify
that it was so perceived, appears from the signification of Sarai
and Abram, viz., that Sarai is truth adjoined to good, anc?
Abram is the internal man ; wherefore what was said by Sarai
to Abram, cannot signify, in the internal sense, any convor;-:sif
tion between them, but only perception. The Lord's perceplior.
at that time was from truth adjoined to good, which dictated to
him how the case was. Somewhat of a similar nature appei-
tains to the celestial man, who receives perception ; there being
a certain truth adjoined to his good which dictates ; afterwards
there is good from or by which truth is perceived. That '' to
say," in the internal sense, signifies to perceive, see n. 1791,
1815, 1819, 1822.
1899. '■ Behold, now, Jehovah hath restrai aed me from
bearing." — Thit these words signify the state before the interior
or Divine Rational Man was born, appears from what was stated
above concerning the conception and nativity of tlie rational
man, viz., that the Lord's Divine Rational Man is represented
by Isaac, but the first rational man, which was to be made
Divine, by Ishmael. In order that these things might be repre-
sented, Sarai remained so long time barren, even till Ishmael
had become a lad : concerning whom, see chap. xxi. ; wherefore
it is here said, that Jehovah restrained her from bearing.
1900. " Go in I pray thee, unto my hand-maid." — That
1897-1901.J GENESIS. 253
these words signify conjiiiiction witli the exterior, also appears
from what was stated above, viz., that man's rational principle
is conceived and born of the internal man as a father, and of
the exterior as a mother. The very life of man is from the in-
ternal man, which cannot have communication, except of a very
obscure kind, with the external, before recipient vessels are
formed, being those of the memory ; which is effected by know-
ledges and sciences. The influx of the internal man is into the
knowledges and scientifics of the exterior, by means of affection.
Before these have existence, there is indeed a communication,
but by affections alone, by which the external man is goverm^d ;
hence come the most general motions only, and certain appe-
tites, and likewise certain blind inclinations, such as appear in
infants. But this life becomes by degrees more and more dis-
tinct, in proportion as the vessels of the outward memory are
formed by knowledges, and of the interior memory by things
rational. As these vessels are formed, and are arranged in
series, so as mutually to respect each other, like consanguinities
and afl&nities, or like societies and families, in the same degree
the correspondence of the external man with the internal is
perfected ; and still better by means of things rational, which
are intermediate ; but yet not in full congruity, unless the know-
ledges, by which they are formed, are truths. For the celestial
and spiritual things of the internal man find no correspondence
for themselves except in truths. These are the genuine vessels,
in the organical forms of each memory, fitted to receive the
celestial things of love and the spiritual things of faith : for
then they are arranged by the Lord according to the idea and
image of the societies of heaven, or of his kingdom, so that
man becomes a heaven or kingdom of the Lord in miniature :
agreeable to the appellation given in the Word to the minds of
those who are principled in the celestial things of love, and the
spiritual things of faith. But these observations are for those
who love to think on subjects more profoundly.
1901. "It may be I shall be built up by her." — That these
words signify, that thus the rational principle might be born,
may appear from the signification of being built up, when it is
predicated of birth : thus it needs no explication. By Sarai, as
stated above, is signified intellectual truth, which is adjoined as
a wife to good. Intellectual truth, which appertains to the
inmost man, is altogether barren, or as a childless mother, when
as yet there is no rational principle, into which and by which it
may flow : for without the rational principle as a medium, it
cannot flow into the exterior man, and convey any truth. This
may appear from the case of infants, who cannot know the least
of truth before they are initiated into knowledges ; but in pro-
portion as such initiation is perfected, intellectual truth, which
appertains to the inmost man, or to the principle of good, in
254 GENESIS. [Chap. xvi.
capable of beinor communicated. This intellectual truth repre-
sented by Saratis the very spiritual principle which enters by
influx through heaven, and consequently by an internal way.
This it doeswith every man, and continually meets the know-
ledges which are insinuated through the sensual faculties, and
implanted in the memory. But of this, man is ignorant, the
principle being too pure to be perceived by a common idea : it
is a kind of light which illuminates, and gives the faculty of
knowing, of thinking, and of understanding. The rational
principle, as not being capable of existing except by an influx
of intellectual truth represented by Sarai, stands towards it in
the relation of a son ; a genuine son, when it is formed of truths
adjoined to principles of goodness, and especially when it is
formed of principles of goodness from which truths are derived.
Before this, also, it is acknowledged as a son, but not as a
genuine son, but as born of a hand-maid ; nevertheless it is
adopted. This is the reason why it is here said, " It may be I
shall be built up by her."
1902. " And Abram hearkened to the voice of Sarai." —
That by these words is signified that it could not otherwise be
effected, may appear from the series of things treated of in the
internal sense, and from the necessity that the rational prin-
ciple with man should be thus born. If man were not tainted
with any hereditary evil, the rational principle would be born
immediately from the marriage of the celestial things of the in-
ternal man with its spiritual things, and through the rational
principle would be born the scientific, so that man would have
with him all the rational principle, and all the scientific, at the
instant of his coming into the world ; for this would be accord-
ing to the order of influx, as may be concluded from the fact,
that all other animals whatsoever are born into all the scientific
faculty which is necessary and conducive to their sustenance,
their protection, their habitation, and their procreation, because
their nature is according to order : how much more would this
be the case with man, had not order been destroyed in him ;
for he alone is born into no science ! The cause of his being so
born is, the hereditary evil derived from father and mother, in
consequence of which all his faculties are in a contrary direction
in respect to what is true and good, and cannot be reduced into
forms corresponding to them by an immediate influx of celestial
and spiritual things from the Lord. This is the reason that
the rational principle of man must necessarily be formed after a
manner, or in a way, altogether different, viz., by scientifics
and knowledges insinuated by the senses, thus flowing in by an
external way, and, consequently, in inverted order. Man thus
is miraculously rendered rational by the Lord. This is meant
by going in unto a hand-maid, by which is signified the con-
junction of the internal man with the exterior ; and by Abram's
1902—11)04.] GENESIS. 255
hearkening: to the voice of Sarai, by which is signified that it
could not otherwise be effected. As the Lord was born ag
another man, and had an hereditary nature from tJie motlier,
he was like another man in this respect also, to tlie end that
by temptation-combats and victories he might reduce all things
to order. Therefore, also, his rational principle was conceived
and born as it is in an ordinary man, but with this difference,
that the Divinity, or Jehovah, was intimately present in all
things, even to the most particular, belonging to him ; con-
sequently there was in him the life of love towards the whole
race of mankind, for whom and whose salvation he fought in all
his temptations.
1903. Verse 3. And Sarai Ahram^s wife took Hagar the.
Egyptian, her hand-maid, at the end of ten years from Ahram's
dwelling in the land of Canaan, and gave her unto Ahram het
husband to he to him for a woman. " Sarai Abram's wife took,''
signifies, the affection of truth, which, in a genuine sense, is
Sarai the wife : " Hagar the Egyptian her hand-maid," signifies
the life of the exterior man, and the affection of sciences : " at
the end of ten years from Abram's dwelling in the land of
Canaan," signifies, the remains of goodness, and of truth origin-
ating in goodness, which the Lord procured for himself, by
which that rational principle was conceived : " and gave her
unto Abram her husband to be to him for a woman," signifies
conjunction through the incitement of the affection of truth.
1904. *' Sarai Abram's wife took." — That by these words is
signified the affection of truth, which, in a genuine sense, is
Sarai the wife, appears from the signification of Sarai, as denot-
ing truth adjoined to good ; and from the signification of a wife,
as denoting affection, concerning which, see above, n. 915,
1468. There are two affections distinct from each other ; the
affection of good, and the affection of truth. In the course of
man's regeneration, the affection of truth has precedence, for
he is affected with truth for the sake of good ; but when he is
become regenerate, the affection of good has the precedence,
and by virtue of good he is affected with truth. The affection
of good is the attribute of the will, the affection of truth is
that of the understanding. Between these two affections the
most ancient people instituted a kind of marriage, calling good,
or the love of good, man as husband, and truth, or the love
of truth, man as a wife. This comparison of good and truth
with a marriage derives its origin from the heavenly marriage.
Good and truth, considered in themselves, are without life, but
they derive life from love or affection. They are themselves
only principles instrumental to life ; wherefore such as the love
is which -affects good and truth, such is the life, all life belong-
ing to love or affection. Hence it is that Sarai the w fe, in a
genuine sense, signifies the affection of truth ; and as tho iutel
256 GENESIS. [Chap. xvi.
lectual principle here desired to have a rational principle as ita
offsprin<>: ; and as what she speaks is the dictate of such desire
or afiection ; therefore it is expressly said in this verse, '* Sarai
Abram's wife gave to Abram her husband :'' which repetition
would have been needless, as being superfluous, unless such
things were involved in the internal sense. Truth intellectual
is distinguished from truth rational, and truth rational from
truth scientific, as the internal, the middle, and the external^
are distinguished from each other : truth intellectual is internal,
truth rational is middle, and truth scientific is external : each is
most perfectly distinct from the other, because one is more
interior than another. With every individual man, truth intel-
lectual, which is internal, or resides in his inmost part, is not
the property of the man himself, but of the Lord with him r
and hence the Lord flows into the rational principle, where
truth first appears as man's, and through the rational principle
into the scientific. From these circumstances it is evident, that
man is totally incapable of thinking as of himself from truth
intellectual, but only from truth rational and scientific, since
these alone appear to be his. The Lord alone, during his abode
in the world, thought from truth intellectual, because that was
his divine truth in conjunction with good, or his divine-spiritual
principle in conjunction with his divine-celestial : and herein the
Lord was distinguished from every other man. To think from
the divine principle as from himself, is a prerogative not belong-
ing to man, nor communicable to man, save only to Him wha
was conceived by Jehovah. As he thought from truth intel-
lectual, that is, from the love or afi'ection of truth intellectual,
he also from that principle desired the rational principle. Hence
it is that it is here said, that Sarai Abram's wife, by whom is
meant the afi"ection of truth intellectual, took Hagar the
Egyptian, and gave her to Abram her husband to be to him for
a woman. The rest of the arcana, which are herein contained,,
cannot be so well unfolded and explained, by reason of the very
great obscurity, or rather want of all ideas, prevailing with
man with regard to his internal faculties : for he confounds both
the rational principle and the intellectual with the scientific,
not knowing that they are distinct, and indeed so distinct, that
it is possible for the intellectual principle to exist without the
rational, and also the rational without the scientific ; which
must needs appear a paradox to those who are principled merely
in scientifics, but nevertheless it is a truth. It is not possible,
however, that any one should be principled in truth scientific,
viz., in the affection and faith of it, unless he be principled in
truth rational, into which, and by which, the Lord flows from
truth intellectual. These arcana do not lie open to man's ap-
prehension, except in the other life.
1905. •' Hagar the Egyptian her hand-maid." — That by these
1905, 1906.J GENESIS. 25^
words is signified the life of the exterior man, and the affection
of sciences, appears from the signification of Hagar, concerning
which see above, n. 1895, 1896 ; and from the signification of
an Egyptian, and also of a hand-maid, spoken of in the same
place.
1906. " At the end of ten years from Abram's dwelling m
the land of Canaan." — That these words signify the remains of
good, and of truth thence derived, which the Lord procured to
himself, and by which that rational principle was conceived,
appears from the signification of ten, as denoting remains, con-
cerning which see above, n. 576. What is meant by remains
has been stated and shewn above n, 468, 530, 560, 561, 660,
661, 798, 1050 ; viz., that they are all the states of affection
for goodness and truth, with which .man is gifted by the Lord
from his earliest infancy even to the close of life ; which states
are stored for his use in the life after death ; for all the states
of his life return successively in the other life, and are then
tempered by the states of good and of truth with which he had
been gifted by the Lord : in proportion, therefore, as he has
received more of remains in the life of the body, or more of
good and of truth, the rest of his states, when they return,
appear more delightful and beautiful. That this is the case,
may be plain to every considerate person. Man at his birth
has not the smallest portion of good of or from himself, being
totally and entirely defiled with hereditary evil ; but all the
good that he has enters by influx, as love towards his parents,
nuises, and little companions ; and this by virtue of innocence.
These are the graces which flow in from the Lord through the
heaven of innocence and of peace, which is the inmost heaven ;
and thus man, during his infancy, is imbued with such graces.
Afterwards, as he grows up, this infantile, innocent, and peaceful
good by degrees recedes ; and in proportion as he is introduced
into the world, he is introduced also into the gross pleasure*
therein originating, and into lusts, thus into evils, and in the-
same proportion the celestial or good things of his infantile-
state begin to disappear. They nevertheless remain, and by
them the states are tempered which man afterwards puts on and
acquires to himself. Without those remains of things celestial,
it would not be possible for man to become a man ; for his
states of lust, or of evil, without temperature by states of the
affection of good, would be fiercer and more savage than those
of any other animal. Those states of good are what are called
remains, which are given him by the Lord, and implanted in
his disposition, without his knowing anything of the matter»
In the subsequent period of his life he is also gifted with new
states, but these are not so much states of good as of truth ;
for in the age succeeding infancy he is imbued with truths, and
these likewise are stored up with him in his interior man. U"-
vol.. IT. R
258 GENESIS. [Chap. xvI.
these remains, or those of truth, born in him by an influx of
things spiritual from the Lord, man possesses the power of
thinking, and also of understanding what the good and truth
of civil and moral life are, and likewise of receiving spiritual
truth, or the truth of faith : but of this he is incapable except
by the remains of good which he has received in infancy. That
there are such things as remains, and that they are stored up
with man in his interior rational principle, is altogether unknown
to man ; the reason is, because he does not suppose that any
thing he possesses enters by influx, but that all is somewhat
natural, and born with him, consequently that he had it all in
himself whilst an infant ; when, nevertheless, the case is alto-
gether otherwise. Remains are everywhere treated of through-
out the Word, and by them are signified those states by which
man becomes a man ; and this he does from the Lord alone.
But the remains which were with the Lord, which were all the
divine states that he procured to himself, and by which he
united the Human Essence to the Divine, will admit of no com-
parison with those in man ; for the latter are not divine, but
human. The remains appertaining to the Lord are what are
signified by the ten years in which Abram dwelt in the land of
Oanaan. When the angels hear the Word, they do not know
what the number ten is ; but the instant it is named by man,
the idea of remains occurs to them ; for by ten and tenths, or
tithes, in the Word, are signified remains, as appears from
what was said and shewn above, n. 576. 1738 : and when they
perceive, that it was at the end of ten years in which Abram
dwelt in the land of Canaan, the idea of the Lord occurs, and
at the same time innumerable things, which are signified by
the remains appertaining to the Lord during his abode in the
world.
1907. " And gave her unto Abram her husband to be to
him for a woman." — That by these words is signified conjunc-
tion through the incitement of the affection of truth, appears
from what was said above concerning Sarai the wife of Abram,
as denoting the affection of truth in a genuine sense ; and from
what was said concerning the conjunction of the internal man
with the life and affection of the exterior, whence the rational
principle is derived. Hagar was not given to Abram for a wife,
but for a woman ; the reason of which is grounded in this
circumstance, that by the law of divine order there can no
marriage subsist except between One husband and one wife.
Conjugal love is incapable of division ; for if it be divided
amongst several, it is no longer conjugal love, but the love of
iasciviousness ; on which subject, by the divine mercy of the
Lord, more will be said elsewhere.
1908. Verse 4. And he went in unto Hagar, and she con-
rsived. And iv/ien she saw that she had conceived, her mistJ'est
1907— 1910.J GENESIS 259
was despised in her eyes " He went in unto Hagar," si'frnifies
the conjunction of the internal man with the life appertaining^
to the affection of sciences : " and she conceived," signifies the
first life of the rational principle : " and when she saw that she
lind conceived, her mistress was despised in her eyes." signifies
that this rational principle in its conception lightly esteemed
«ssential truth adjoined to good.
1909. " He went in unto Hagar." — That by these words is
signified the conjunction of the internal man with the life ap-
pertaining to the affection of sciences, appears from the signi-
fication of Hagar, as denoting the life of the exterior or natural
man, concerning which see above at verse 1 ; and that this life
is the life of the affection of sciences, appears from the signi-
fication of an Egyptian handmaid, concerning which see also
above. There are several affections of the exterior man, all
allotted to their respective uses ; but the affection of knowledges
and sciences excels them all, because its end is, that man may
become truly rational : for thus goodness and truth are its end.
The life itself of the internal man flows into all the affections of
the natural man, but is there varied according to the ends
regarded : when it flows into affections which regard the world
as an end, this end is vivified by that life, and becomes a worldly
life ; when it flows into affections which regard self as an end,
this end is vivified by that life, and becomes a corporeal life :
and so in all other cases. Hence it is that lusts and phantasies
live ; but their life is contrary to the affections of goodness and
truth. The life which flows in is not applied to any other object
but the end regarded, because the end regarded by every one is
his love, and it is love alone which lives : other objects are only
derivations thence, which draw their life from the end regarded.
Every one may see what is the nature and quality of his life,
if he will but search out the nature and quality of the end
which he regards ; not the nature and quality of the ends, for
these are innumerable, being as many in number as are his
intentions, and nearly as many as the judgments and conclu-
sions of his thoughts : these however are intermediate ends,
which are variously derived from the principal end, or tend to
promote it. But let him search out the end which he regards
in preference to all the rest, and in respect to which the rest
are as nothing : and if he regards self and the world as ends,
be it known to him that his life is an infernal one ; but if he
regards as ends the good of his neighbor, the general good, the
Lord's kingdom, and especially the Lord himself, be it known
to him that his life is a heavenly one.
1910. '' And she conceived." — That hereby is signified the
first life of the rational principle, appears from the signification
of conception, as denoting the first life. As to what respects»
the rational principle, it receives its life, as already stated,
260 GENESIS. [Chap. xvi.
from the life of the internal man flowing into the life of the
aflFection of knowledges and sciences belonging to the exterior
man : the life of the affection of knowledges and sciences gives
to the rational principle as it were a body, or clothes the life
of the internal man as the body does the soul : this is precisely
the case with knowledges and sciences. There is an idea or
resemblance of soul and body in all the particulars appertaining
to man, in the particulars of his affection, and in the parti-
culars of his thought : for there is nothing, however simph; it
appears, but what is compounded, and exists from something
prior to itself.
1911. " And when she saw that she had conceived, her mis-
tress was despised in her eyes." — That by these words is signified
that this rational principle in its conception lightly esteemed
essential truth adjoined to good, appears from the signification
of her mistress, or Sarai, as denoting truth adjoined to good.^
The rational principle first conceived cannot acknowledge truth
intellectual, or spiritual, as truth, because there adhere to it
many fallacies originating in sciences received from the world
and from nature, together with appearances derived from know-
ledges collected from the literal sense of the Word, which are-
not truths. As, for example : it is an intellectual truth, that
all life is from the Lord ; but the rational principle first con-
ceived does not comprehend this truth ; it imagines that if it
did not live from itself, it would have nothing of life ; yea, it is
indignant if it is told otherwise ; as has been frequently per-
ceived by me in the case of spirits who abide in the fallacies of
the senses. It is, again, an intellectual truth, that all good
and truth are from the Lord ; but neither does the rational
principle first conceived comprehend this, because it appears to-
sense as if good and truth were from man's own self, and he'
supposes that, if it were not so, he should be incapable of
thinking, and much more of doing, anything good and true,
and that if they were derived from another, he ought then to
cease from all exertion, and be continually waiting in that state
for influx. Again, it is an intellectual truth, that nothing
comes from the Lord but good, and not the smallest portion or
evil ; but neither is this believed by the rational principle first,
conceived ; for it supposes, that since the Lord rules over all
things in the universe, both general and particular, evil also
must be from him ; and since he is omnipotent and omnipresent,
and is good itself, and yet does not take away the punishments
of the wicked in hell, that he must desire the evil of punish*
ment ; when nevertheless the truth is, that he never does evil
to any one, nor is willing to punish any one. Again : it is an
intellectual truth, that the celestial man has a perception of
good and of truth from the Lord : but the rational principle
first conceived either altogether denies perception, or suppose*
1911— 1913.J GENESIS 261
that if man had perception from another, and not from himself,
he would be as somewhat inanimate, or without life : yea, in
proportion as the rational principle thinks from scientifics ori-
ginating in things of sense, or from philosophical knowledges
and conclusions, it is so much less capable of comprehending
these and other intellectual truths ; for the fallacies thence arising
are involved, in the same proportion, in thicker shades ; and
hence it is that the learned have less of true belief than others,
fiince the rational principle first conceived is of such a nature,
it IS evident that it despises its mistress, that is, thinks lightly
of truth intellectual. Truth intellectual does not appear, that
is, is not acknowledged, before fallacies and appearances are
dispersed, which cannot be done so long as man reasons con-
cerning pure truths from things of sense and science ; but it
then first appears, when man believes in simplicity of heart that
the truth is so because the Lord has spoken it ; then, the shades
of fallacies are dispersed, and it is no offence to him that he
does not clearly conceive and comprehend it. With the Lord,
however, there were no fallacies ; but, when his rational prin-
•ciple was first conceived, there were appearances of truth, which
were not in themselves truth, as is evident from what was said
above, n. 1661. Hence also his rational principle, at its first
conception, lightly esteemed intellectual truth : but in propor-
tion as the rational principle became divine, the clouds of
a,ppearances were successively dispersed, and intellectual truths
were displayed to him in their own light ; which was represented
and signified by Ishmael's being expelled the house when Isaac
grew up. That the Lord did not lightly esteem truth intel-
lectual, but that he perceived and saw that his new rational
principle lightly esteemed it, will appear from what follows,
n. 1914.
1912. Verse 5. And Sarai said unto Abram, My wrong hi
upon thee ! I have given my hand-maid into thy bosom, and when
she saw that she had conceived. I was despised in her eyes '
Jehovah judge between me and thee ! " Sarai said unto Abram.'*
signifies that the affection of truth did so perceive : " My wrong
be upon thee ! I have given my hand-maid into thy bosom,"
signifies that it was not willing to take blame to itself: " and
when she saw that she had conceived," signifies the first life of
the rational principle : " I was despised in her eyes," signifies
here, as above, that this rational principle, at its conception,
lightly esteemed essential truth adjoined to good : '' Jehovah
judge between me and thee," signifies the Lord's indignation.
1913. " Sarai said unto Abram." — That by these words is
signified that the afl'ection of truth did so perceive, appears from
the signification of Sarai. as denoting the afl'ection of truth,
u. 1904 ; and from the signification of saying, as denoting, ia
262 GENESIS. [Chap, xvi,
the internal sense, to perceive ; according to what was said above^
D. 1898, where the same words occur.
. 1914. " My wrong be upon thee ! I have given my hand-
maid into thy bosom." — That these words signify, that it (the af-
fection of truth) was not willing to take blame to itself, appears
without explication. In the internal sense, these words imply,
that the Lord perceived this first rational principle to be of such
a nature, that it would lightly esteem intellectual truth : where-
fore he reproved it : for the Lord thought from a principle of
truth intellectual, as was said above, n. 1904 ; which, being
above the rational principle, was capable of perceiving and seeing
the nature and quality of the rational principle, viz., that it
lightly esteemed intellectual truth. That the Lord was capable
of perceiving and seeing, from an interior principle, what wa&
the nature and quality of the new rational principle, appertain-
ing to him, may appear from this consideration ; that an interior
principle can perceive what exists in an exterior ; or, what is
the same thing, a superior principle can see what exists in an
inferior ; but not vice versa. Even they who have conscience
are capable of this, and frequently practise it ; for when any
thing contrary to the truth of conscience flows into the thought,.
or into the tendency of the will, they not only apperceive it^
but also reprove it as criminal, yea, they suffer pain at the
thought of being such as are capable of feeling such excitement.
Still more is this the case with those who have perception, for
perception is an interior principle in tlie rational. How then
must it have been with the Lord, who had divine celestial per-
ception, and whose thought was from the affection of truth
intellectual, which is above the rational principle ! Wherefore
he could not but be indignant, knowing that nothing of evil and
falsity was from himself, and that, from the affection of truth,
he was most carefully solicitous that the rational principle should
be pure. Hence it may appear that the Lord did not think
lightly of truth intellectual, but that he perceived that the first
rational prin^^iple formed in him thought lightly of it. What is
meant by thinking from truth intellectual, cannot be explained
to common apprehension, especially as no one but the Lord ever
thought from that affection and from that truth. Whosoever
thinks thence is above the angelic heaven ; for the angels of the
third heaven do not think from truth intellectual, but from the
interior truth of the rational principle ; whereas the Lord, ia
proportion as he united the Human Essence to the Divine,
thought from the Divine Good Itself, that is, from Jehovah.
The patriarchs of the most ancient church, who had perception,
thought from the interior rational principle : the patriarchs of
the ancient church, who had not perception, but conscience,
thought from the exterior or natural rational principle : but all
1914— 1911). J GENESIS. 263
who are without conscience never think from the rational prin-
ciple, for they have it not, although it appears as if they had it,
but they think from the sensual and corporeal natural principle.
The reason that they who have not conscience cannot think from
the rational principle, is, as just stated, because tTiey have no
rational principle ; for a rational man is one who thinks accord-
ing to the good and truth of faith, and he is by no means
rational who thinks the contrary. They who think what is evil '
and false are insane in thought, wherefore no rational principle
can be ascribed to such.
1915. " And when she saw that she had conceived." — That
these words signify the first life of the rational principle, appears
from the signification of conception, as denoting the first life,
according to what was said above, n. 1910.
1916. " I was despised in her eyes." — That by these words
is signified that this rational principle at its conception lightly
esteemed essential truth adjoined to good, appears from what
was said above, n. 1911, 1914.
1917. " Jehovah judge between me and thee." — That these
words signify the Lord's indignation, appears from what has
been observed above, consequently without explication. How
this is, can only be conceived by those who have been engaged
in temptation-combats. Temptations are attended with devas-
tations and desolations, also with despairings, and consequent
feelings of grief and indignation, besides other interior anguish-
ing emotions, which take place variously and alternately, accord-
ing to the states of evil and falsity which are excited by wicked
genii and spirits, against whom the combat is waged. Diabolical
spirits desire nothing more ardently than to find something false,
nay, it is common with them to induce from themselves some-
thing false, and then to make it the subject of accusation.
Hence the Lord's indignation was so great, in whose first ra-
tional principle there was no falsity, but appearances of truth,,
which in themselves are not true. Concerning which appear-
ances, see above, n. 1661, 1911, to the end.
1918. Verse 6. And Abrain said unto Sarai, Behold, thy
hand-maid is in thy hand ; do unto her what is good in thine eyes.
And Sarai humbled her, and she fled frotn her face. " Abram
said unto Sarai," signifies perception : " Behold, thy hand-maid,
is in thy hand," signifies that this rational principle was con-
ceived under the power of truth adjoined to good : " do to her
what is good in thine eyes," signifies rule and dominion : " and
Sarai humbled her," signifies bringing into subjection : " and
she fled from her face," signifies the indignation of this first-
conceived rational principle.
1919. "Abram said unto Sarai." — That these words signify
perception, appears from what has been said above, n. 1898.
The Lord's pei oeption was represented, and is here signified, by
264 GENESIS. [Chap. xvi.
Abrain's saying unto Sarai ; but his thought originating in per-
ception by Sarai's saying unto Abram ; perception was that I'rom
vyhicb sprung the thought. They wlio are in perception think
from no other ground ; but still perception is a different thing
from thought. To illustrate theditt'erence, conscience may serve
as an instance. Conscience is a kind of common dictate or im-
pression, consequently an obscure one, of those things which
flow in through the heavens from the Lord. The things thus
flowing in present themselves in the interior rational man, where
they are exhibited as in a cloud, such clouds being formed of
appearances and fallacies concerning the truths and goods of
faith. Thought, however, is distinct from conscience, but still
it flows from conscience ; for they who have conscience think
and speak according to it, and their thought is scarcely any
thing else than an explication of those things which belong to
their conscience, and thus it is a partition of those things into
ideas, and afterwards into words. Hence it is, that they who
have conscience are guided by the Lord to think well of their
neighbor, and are restrained from thinking ill of him ; where-
fore conscience cannot possibly have place but with those who
love their neighbor as themselves, and think well concerning
the truths of faith. From these observations may appear what
is the difference between conscience and thought ; whence may
be known the difference between perception and thought. The
Lord's perception was immediately from Jehovah, consequently
from Divine Good ; but his thought was from intellectual truth
and its afl'ection ; as was said above, n. 1904, 1914. The Divine
perception of the Lord cannot be conceived by any idea, not
even by that of the angels ; consequently, it cannot be described.
The perception of the angels (concerning which, see n. 1884,
1894, 1395) is scarcely any thing in respect to the perception
enjoyed by the Lord. The Lord's perception, as being Divine,
was a perception of all things which are in the heavens, and,
from them, of all things in earth : for such is the order, con-
nexion, and influx subsisting between the things in the heavens
and those on earth, that whosoever is in the perception of the
former is also in the perception of the latter. But after the
Lord's Human Essence was united to his Divine, and became
at the same time Jehovah, the Lord was above that which is
«ailed perception, because he was above the order which prevails
in the heavens and thence in the earth. It is Jehovah from
whom order is derived : hence it may be said that Jehovah is
order itself; for from himself he rules over order, not in the
universal only, as is commonly supposed, but in the most mi-
nute particulars : for particulars are what constitute a universal,
and to talk of a universal, and to separate particulars from it,
would be like talking of a whole in which there are no parts,
and thus like talking of something in which there is nothing.
1020 1021. J GENESIS. 265
■Consequently it is most false, and a mere creation of the mind,
to say that the Lord's providence is universal, and not at the
«ame time over the minutest particulars ; for to provide and rule
in the universal, and not at the same time in the mipiutest par-
ticulars, is not to provide and rule at all. This is philosophically
true ; and yet it is surprising that philosophers themselves, eveu
the more sublime of them, conceive and think otherwise.
1920. "Behold thy hand-maid is in thy hand." — That by
these words is signified that this rational principle was conceived
under the power of the affection of truth adjoined to good,
appears from the signification of the hand, as denoting power ;
■concerning which, see above, n. 878 ; and from the signification
of Hagar the Egyptian, as denoting the affection of sciences ;
concerning which, see also above. After the rational principle
was conceived by the influx of the internal man into the life
of the .affection of sciences belonging to the exterior, then by
the hand-maid is also understood that tender rational principle
•which is in the womb, but which, when it is born and grown
up, is represented by Ishmael ; concerning whom more will be
said presently. That the Lord had power over the rational
principle appertaining to him, and that by his own proper power
he subdued it, will appear from what will be shewn presently.
1921. " Do unto her what is good in thine eyes." — That
these words signify rule and dominion, appears without explica-
tion. In the internal sense, these words represent and signify
that the Lord, by his own proper power, conquered, subdued,
and expelled the evil, which, also from hereditary tendency,
insinuated itself likewise into this first rational principle. For,
as stated above, the rational principle was conceived by the
internal man, which was Jehovah, as a father, and was born of
the exterior man as a mother. Whatsoever was derived from
the exterior man, had with it an hereditary tendency ; conse-
quently, it also had evil. This was what the Lord, by his own
proper power, conquered, subdued, and expelled, till at length
he made his rational principle divine. That he effected this by
his own proper power, appears from all things, generally and
particularly, contained in this verse ; as when it is said, " Thy
hand-maid is in thy hand," by which words is signified that the
rational principle was in his power : and when it is here said,
^' Do to her what is good in thine eyes," by which is signified
rule and dominion over it : and when it is next said, " Sarai
humbled her," by which is signified the bringing of it into sub-
jection. These words were spoken to Sarai, by whom is repre-
sented the intellectual truth which appertained to the Lord, and
from which he thought, as was said above, n. 1904, 1914 ; and
by which he had rule over the rational principle, and also over
the natural, which belonged to the exterio" man. He whose
thought is from intellectual truth, and whose perception is froiu
266 GENESIS. [Chap. xvi.
divine good, (which also was the Lord's as being the Father's,
for he had no other soul.) must needs act from his own proper
power ; wherefore, as by his proper power he subdued and cast
out hereditary evil, he also by his own proper power united the
Human Essence to the Divine ; for the one is a consequence of
the other. He who is conceived of Jehovah, hath no other
internal, that is, no other soul, than Jehovah ; wherefore as to
his veriest life he was Jehovah himself. Jehovah, or the Divine
Essence, cannot be divided, like the soul of a human father,
from which an offspring is conceived. This offspring, in pro-
portion as it recedes from the father's likeness, recedes from the
father himself, consequently it recedes more and more according
to its advancement in age : hence it is that the love of a father
towards his children diminishes as they advance in years : but
the case was otherwise with the Lord, who as he advanced iu
age in respect to his Human Essence, did not recede, but con-
tinually approached to his Father, even to perfect union. Hence
it is evident, that he is the same with Jehovah the Father ; as
he himself also plainly teaches, (John xiv. 6, 8 — 11.)
1922. " And Sarai humbled her." — That these words signify
the bringing into subjection, follows from what has been already
said.
1023. " And she fled from her face." — That by these words
is signified the indignation of this first-conceived rational prin-
ciple, appears also without explication ; for to fly from the face
of any one, means nothing else than not to endure his presence,
which is the property of indignation. In this verse is described
the indignation of this rational principle against intellectual
truth, because intellectual truth, or the Lord, was desirous to
humble or subdue that principle. When the rational principle
rises up against the intellectual, there commences an intestine
combat, and indignation on the part of that principle which is
subdued ; as is the case in temptations, which are no other thaa
intestine combats, disputes, and contentions, respecting power
and dominion ; evils contending on one side, and principles of
goodness on the other.
1924. Verse 7. And the angel of Jehovah found her at the
fountain of waters in the wilderness, at the fountain in the way ta
iShur. " The angel of Jehovah found her,^' signifies the thought
of the interior man ; the angel of Jehovah here is interior thought
which was from the Lord's internal : " at the fountain of waters
in the wilderness," signifies natural truth which has not yet
gained life : '• at the fountain in the way to Shur," signifies that
that truth was derived from those things which proceed from
scientifics.
1925.^ " The angel of Jehovah found her." — That these words
signify the thought of the interior man, viz., appertaining to
the Lord, may appear from the representation and significaiioii
1922— 1925.J GENESIS. 267
of the angel of Jehovah. The angel of Jehovah is sometimes
mentioned in the Word, and everywhere, when in a good sense,
he represents and signifies some essential appertaining to the
Lord, and proceeding from him ; but what is particularly repre-
sented and signified, may appear from the series of the things
treated of. There were angels who were sent to men, and who
also spake by the prophets, but what they spake was not from
the angels, but by them ; for. the state they were in on such
occasions was, that they knew no other but that they were
Jehovah, that is, the Lord : nevertheless, when they had done
speaking, they presently returned into their former state, and
spake as from themselves. This was the case with the angels
who spake the Word of the Lord ; which has been given me to
know by much experience of a similar kind at this day in the
other life ; concerning which, by the divine mercy of the Lord,
we shall speak hereafter. This is the reason that the angels
were sometimes called Jehovah ; as was evidently the case with
the angel who appeared to Moses in the bush ; of whom it is
thus written : " The angel of Jehovah appeared unto him in a
flame of tire out of the midst of the bush. — And when Jehovah
saw that he turned aside to see, God called unto him out of the
midst of the bush. — God said unto Moses, / am that I am. —
And God said moreover unto Moses, Thus shalt thou say unto
the children of Israel, Jehovah God of your fathers hath sent
me unto you," (Exod. iii. 2, 4, 14, 15 ;) from which words it is
evident, that it was an angel who appeared to Moses as a flame
in the bush, and that he spake as Jehovah, because the Lord>
or Jehovah, spake by him. For, in order that man may be
spoken to by vocal expressions, which are articulate sounds, in
the ultimates of nature, the Lord uses the ministry of angels,
by filling them with the divine spirit or influence, aud by laying
asleep what is of their own proprium, so that they know no
other but that they are Jehovah : thus the divine spirit or influ-
ence of Jehovah, which is in the supreme or inmost principles,
descends into the lowest or outermost principles of nature, in
which man is as to sight and hearing. The case was similar
with the angel who spake with Gideon, of whom it is thus
written in the book of Judges ; "The angel of Jehovah appeared
unto him, and said unto him, Jehovah is with thee, thou mighty
man of valor. And Gideon said unto him, 0 my Lord, — why
hath all this befallen us? — And Jehovah looked at him and said,
Go in this thv might. — And Jehovah said unto him, Surely I
will be with tliee," (vi. 12, 13, 16 :) and afterwards : " When
Gideon perceived that he was an angel of Jehovah, Gideon said,
Alas, 0 Lord Jehovih ! for because I have seen an angel of
Jehovah face to face. And Jehovah said unto him. Peace be
unto thee ; fear not," (verses 22, 23, of the same chapter ;)
where in like manner it was an angel who appeared to Gideon,
268 GENESIS. [Chap, xmi
but in such a state, that he knew no other than that he was
Jehovah, or the Lord. So again, in the book of Judges : " The
angel of Jehovah came up from Gilgal to Bochim, and said, I
made you to go up out of Egypt, and have brought you into
the land which 1 sware unto your fathers ; and I said, I will
never break my covenant with you," (ii. 1 ;) where, in like
manner, the angel spake in the name of Jehovah, saying, that
he had brought them up out of the land of Egypt, when yet
the angel did not bring them up, but Jehovah, as it is fre-
quently said in other places. Hence it may appear how the
angels spake by the prophets, viz., that tho Lord himself spake,
although by angels, and that the angels did not speak at all
from themselves. That the Word is from the Lord, appears
from many passages ; as from this in Matthew : " That it
might be fulfilled which was spoken of the Lord by the prophet,
saying. Behold, a virgin shall be with child, and shall bring
forth a son," (i. 22, 23 :) not to mention other passages. As
the Lord spake by angels when he spake with man, it is from
this ground that he is throughout the Word called an angel ;
and in such cases is signified, as observed above, some essential
appertaining to the Lord, and proceeding from the Lord. In
the present case, the angel signifies the Lord's interior thought,
wherefore also this angel is called Jehovah and God in this
chapter ; as in verse 13 : " Aud Hagar called the name of
Jehovah that spake to her, Thou God seest me." In like man
ner, in other places, by angels is signified some peculiar prin-
ciple or attribute of the Lord ; as in the Revelation : " The
seven stars are the ayige/s of the f even churches," (i. 20 :) there
are no angels of churches, but by angels is signified that which
appertains to the church, consequently, which appertains to the
Lord with respect to churches. l'*o again : The holy Jerusalem
" had a wall great and high, and had twelve gates, and at the
gates twelve angels, and names witten thereon, which are the
names of the twelve tribes of fho sons of Israel," (Rev. xxi.
12 ;) where by the twelve angeL-i is signified the same as by the
twelve tribes, viz., all things appertaining to faith, consequently
the Lord, from whom come faith and all things appertaining
thereto. Again : " I saw an angel flying in the midst of heaven,
haA ing the everlasting Gospel," (Rev. xiv. 6 ;) where by the
angel is signified the Gospel, which is of the Lord alone. So
in Isaiah : " The angel of his presence saved them : in his love,
and in his pity, he redeemed them ; and he bare them, and
carried them, all the days of old," (Ixiii. 9 ;) where by the
angel of his presence or face is understood the Lord's mercy
towards the whole human race, in eflTecting their redemption.
In like manner it is said by Jacob, when blessing the sons of
Joseph, " The angd, who redeemed me from all evil, bless the
lads," (Gen. xlviii. 16 ;) where also redemption, which is of
iy26— 1928.J GENESIS. 26J>
the Lord alone, is sigrtiified by the anirel. So in Malachi : " The
Lord whom ye seek shall suddenly come to his temple, even
the angel of the covenant, whom ye delight in," (iii. 1 ;) that
the Lord is signified by the angel is here very evident, where
he is called the angel of the covenant on account of his coming.
It still more evidently appears in Exodus, that by an angel is
signified the Lord : "Behold, I send an angel before thee, to
keep thee in the way, and to bring thee into the place which ]
have prepared : — He will not endure your transgressions ; foi
my name is in him," (xxiii. 20, 21.) Hence then it appears thai
by an angel, in the Word, is meant the Lord ; but what prin
ciple or attribute belonging to the Lord, is to be gathered from
the series of the things treated of in the internal sense.
1926. That the angel of Jehovah here signifies the interior
thought which was from the Lord's internal, appears, as just
observed, from the series of the things treated of. By the
interior is here meant that principle with the Lord which was
united to Jehovah, or to his internal. This union was not
effected at once, but successively, viz., from the earliest stage
of childhood to the last stage of his life in the world : and it
was accomplished, especially by temptation-combats and vic-
tories : every temptation and victory was effective of union.
In proportion, also, as he united himself with his internal, or
with Jehovah, his thought became more interior, and intel-
lectual truth was united to divine good. This thought is what is
meant by the interior thought which was from the internal of
the Lord, and which is here represented and signified properly
by the angel of Jehovah.
1927. "At the fountain of waters in the wilderness." — That
by these words is signified truth natural which has not yet gained
life, appears from the signification of a fountain of waters, as
denoting truth ; and from the signification of a wilderness, as
denoting that which as yet has little of life in it ; agreeable to
what is said in the internal sense in Luke : " The child grew,
and waxed strong in spirit, and was in the wildernesses until
the day of his shewing unto Israel," (i. 80.) That such is the
signification of a fountain of waters and of a wilderness, might
be confirmed by very many passages from the Word ; but as
frequent mention is made hereafter of fountains, and also of a
wilderness, where their signification is the same, the proof shall
be given, by the divine mercy of the Lord, in the future course
of this work. What is meant by truth which has not yet gained
life, will appear from what is to follow presently.
1928. " At the fountain in the way to Shur."— That these
words signify that that truth was derived from those things
which proceed from scientifics, appears from the signification
of a fountain, and also of the way, and likewise of Shur. A
fountain, as stated above, signifies truth ; and way signifies
2T0 GENESIS. [Chap. xvi.
what leads to truth, and what proceeds from truth, as was
shewn above, n. 627 : but Shur signifies such a scientific prin-
ciple as is yet, as it were, in the wilderness, that is, which has
not yet gained life. Truths derived from scientifics are said to
acquire life, when they adjoin or associate themselves to truths
into which flows the celestial principle of love ; the very essential
life of truth being from thence. There are conjunctions of
things, consequently of truths, like those of the societies in
heaven, to which also they correspond ; for man, as to his inte-
riors, is a kind of heaven in miniature. The things, or truths,
which are not joined together according to the form of the
heavenly societies, have not as yet acquired life ; for before this
the celestial principle of love from the Lord cannot flow in as it
ought. They first receive life, when the form on both sides is
alike, or when the miniature heaven of man is a corresponding
image of heaven at large : before this, no one can be called a
celestial man. The Lord, who from himself was to govern the
universal heaven, reduced into such order, during his abode in
the world, the truths and principles of goodness appertaining
to his external man : but as he perceived that his first-conceived
rational principle was not in such order, as stated above at
verses 4 and 5, he considered of and perceived the reason, viz.,
that natural truths derived from scientifics had not as yet gained
life, that is, were not as yet reduced into that heavenly order.
Moreover, the truths of faith never have any life, unless man
lives in charity : all the truths of faith flow from charity, and
are contained in it : and when they are in charity, and flow from
charity, then they have life ; for there is life in charity, but not
in truths without charity. That Shur denotes a scientific prin-
ciple which has not yet gained life, appears from its significa-
tion : for Shur was a wilderness not far from the Red Sea, con-
sequently, was towards Egypt : as appears from Moses : " Moses
brought Israel from the Red Sea, and they went out i7ito the
wilderness of Shur ; and they went three days in the wilderness,
and found no water," (Exod. xv. 22.) That it was towards
Egypt, appears also from Moses, speaking of the posterity of
Ishmael : " They dwelt from Havilah unto Shur, which is before
Egypf^" (Gen. XXV. 18.) And in Samuel : " Saul smote Amalek
from Havilah, as thou comest to Shur, which is over against
Egypt," (1 Sam. xv. 7.) And again : " David invaded the
Geshurites, and the Gezrites, and the Amalekites ; who of old
dwelt in the land as thou comest to Shur, even unto the land of
^gypt'" (1 Sam. xxvii. 8.) From which passages it may appear,
that by Shur is signified the first scientific principle, and, indeed,
Buch a one as is yet in the wilderness, or is not yet joined with
the rest according to the order of celestial society ; for by Egypt,
towards which it was, is signified science in every sense, as was
shewn above, n. 1164, 1165, 1186, 1462.
1929— 1933.J GENESIS. 271
1929. That these things are signified by ihc angel of Jeho-
vah finding Hagar at the fountain of waters in the wilderness,
at the fountain in the way to Shur, cannot at all appear from
the literal sense of the words, and still less as being an histo-
rical fact ; for the literal sense seems very remote from convey
ing such signification. Nevertheless, this is the sense which
enters into the ideas of angels, when this relation is read by
man : for the angels have no idea of Hagar, nor of a fountair
of waters, nor of a wilderness, nor of a way, nor of Shur ;
none of these things reach to them, but perish at the first
threshold of heaven : they understand, however, what is signi-
fied by Hagar, by a fountain, by a wilderness, by a way, and
by Shur, and thence form heavenly ideas. Thus do they appre-
hend the Word of the Lord ; for the internal sense is to them
the Word.
1930. Verse 8. And he said, Hagar, Sarai's hand-maid,
■whence contest thou ? and whither dost thou go ? And she said,
I jlee from the face of Sarai my mistress. " He said, Hagar,
Sarai's hand-maid," signifies information : " whence corniest
thou, and whither dost thou go," signifies concerning the state :
and she said, " I flee from the face of Sarai my mistress," sig-
flifies reply, and indignation.
1931. "He said, Hagar, Sarai's hand-maid." — That these
words signify information, appears from the series of the things
treated of. for herein Hagar is addressed by the angel, as if he
would be informed. It is a usual thing in the Word for Jehovah
to interrogate man, and for man to reply, although Jehovah
knew before, not only what was come to pass, but also the
causes and ends thereof, consequently, all the minutest and
inmost things relating to it : but as man is ignorant of this,
and believes that no one knows what he does in secret, when
no eye is upon him, and still less what he thinks, therefore it is
so expressed in the Word. Nevertheless, the real truth is that
common spirits perceive the thoughts of man better than man
himself does ; angelic spirits perceive the more interior things
of his thought ; and angels, those more interior still, viz., the
causes and ends, with which man is little acquainted. This it
has been given me to know by much and continual experience
of several years continuance : and if spirits and angels have
such perception, how much more has the Lord, or Jehovah,
who is infinite, and from whom all receive their capacity of
perceiving ?
1932. " Whence comest thou, and whither dost thou go ?" —
That by these words is signified information concerning the
state, is evident fi'om what has just been explained.
1933. "And she said, I flee from the face of Sarai my
mistress." — That these words signify a reply and indignation
appears from what has been already stated. Concerning the
272 GENESIS. [Chap. xvi.
indignation, see above at verse 5, where tlie same words occur.
As the face signifies the interiors, as was shewn above, n. 358,
it consequently signifies indignations, and many things beside.
1934. Verse 9. Ajid the angel of Jehovah said unto her^
Riturn unto thy mistress, and humble thyself under her haiids^
" The angel of Jehovah said," signifies the reply of the Lord's
interior man : " Return unto thy mistress," signifies that he
observed that he ought not to trust to his first rational principle,
but to interior truth and its affection: "and humble thyself
under her hands," signifies that that principle ought to force
itself to be under the power thereof.
1935. " The angel of Jehovah said." — That these words
signify the reply of the Lord's interior man, appears from the
signification of the angel of Jehovah, as denoting the Lord's
interior thought, concerning which see above, n. 1925 ; and as
it denotes thought, it also denotes reply. The Lord's interior
thought was from the aflfection of truth intellectual, and this
affection was from the Divine Good itself : such thought, as
observed above, never did nor can appertain to man. Man alfo
has interior thought, which flows in from the Lord, with thor>e
who have conscience, through the internal man, into the in-
terior rational man ; as may appear from this circumstance,
that they are capable of observing the evil and falsity which are
in their external man, and which are opposite to the srood and
truth in the interior man : but this thought is much inferior to,
and not in any respect to be compared with, the thought which
the Lord had, which was grounded in the affection of truth
intellectual, and was peculiar to him. Such, however, as have
no conscience, cannot have interior thought ; consequently,
neither can they be engaged in any combat, or warfare ; the
reason is, because their rational principle acts as one and the
same with their corporeal sensual principle ; and although good
and truth from the Lord continually flows in with them also,
still they do not apperceive the influx, because they instantly
extinguish and suffocate it ; hence it is, that they also do not
believe any truth of faith.
1936. " Return unto thy mistress." — That these words sig-
nify that he observed that he ought not to trust to his first
rational principle, but to interior truth and its affection, ap-
pears from the signification of Hagar's mistress, as denoting
the affection of interior truth. But what in particular is sig-
nified by Sarai, what by Sarai as a wife, and what by Sarai as
a mistress, cannot be described ; for it cannot be comprehended
by any idea, being, as was before observed, above the under-
standing even of angels. It is here only hinted, how the Lord
thought concerning the appearances which captivated his first
rational principle, viz., that he ought not to trust to them, but
to essential divine truths, howsoever incredible such truths might
1934—1930.] GENESIS. 278
appear to tliat rational iirinciple. This is tlie case with all
divine truths : if the rational principle be consulted resi)ect'innr
them, they can never be believed, inasmuch as they surpass all
the comprehension of that principle. As, for example, in the
case of this truth : that no man, spirit, or angel, lives of him-
self, but the Lord alone, and that the life of a man, of a spirit,
and of an angel, is an appearance of life abiding with Ihcin ;
this is repugnant to the rational principle, Avhicii judges from
fallacies ; nevertheless, it ought to be believed, because it is
truth. Again: it is a divine truth, that there are indefinite
things contained in each vocal expression of the Word, which
appears so simple and rude to man ; yea, that there is con-
tained therein more than the universal heaven, and that its
arcana may be presented before the angels by the Lord with
perpetual variety to eternity : this appears to tlie rational prin-
ciple so incredible, that it is altogether unwilling to believe it :
nevertheless, it is true. Again : it is a divine truth, that no
one is ever rewarded in the other life for his good actions, if
he has made a merit of them, or if he has done them for the'
sake of his own gain, honor, and reputation ; and that no one
is ever punished for his evil actions, if he has acted from an
end truly good ; ends being the things regarded, and actions in
reference to their ends : this also seems incredible to the rational
principle ; but as it nevertheless is true, the rational principle
ought not to be trusted to, which grounds its conclusions on
external views, and not on internal. Again : it is a divine
truth, that whosoever in his own idea allots to himself a very
small portion of joy in the other life, receives from the Lord
the greatest portion, and whosoever allots to himself a very
large portion, receives the least ; and further, that in heavenly
joy there is not the least idea of pre-eminence above others,
and that in proportion as the idea of pre-eminence prevails^
hell prevails ; and further, that in heavenly glory there is not
the smallest portion of worldly glory ; these things also are
repugnant to the rational principle, but still they are to be
believed, because they are truths. Again : it is a divine truth,
that everyone is wiser in proportion as he believes that nothing
of his wisdom is from himself, and that everyone is more unwise
as he believes his wisdom to be from himself, consequently, in.
proportion as he attributes prudence to himself: this also the
rational principle denies, because whatever wisdom is not from
itself it supposes to be nothing. Innumerable similar cases
might be mentioned, but from these few it may appear, that
the rational principle is not to be relied on, because it is im-
mersed in fallacies and appearances, in consequence of which it
rejects truths that are stripped of fallacies and appearances ;
and it does so the more, in proportion as it is the more im-
mersed in self-love and its lusts aud in reasonings, as also, in
VOL. II. B
274 GENESIS. [Chap, xvi,
false principles concerning faith. See what was adduced on
this subject, n. 1911.
1937. " Humble thyself under her hands." — That these
words signify that the first rational principle ought to force
itself to be under the power of interior truth and its affection,
appears without explication. To humble one's self is expressed
in the original tongue by a word which signifies to afiict ; and
for a person to afflict himself means, in the internal sense, to
compel himself, as may appear from very many passages in the
Word ; concerning which its signification more will be said else-
where. That man ought to compel himself to do good, to obey
the things which the Lord has commanded, and to speak truths,
which is to humble himself beneath the Lord's hands, or to
submit himself under the power of Divine Good and Truth,
implies and involves more arcana than it is possible to unfold in
a few words. There are certain spirits who had laid it down as
a principle, during their abode in the world, that because they
heard that all good was from the Lord, and that man could do
no good of himself, therefore they should not compel themselves
to do any thing, but should cease from their own exertions,
under the supposition that all endeavor must therefore be
vain ; wherefore they waited for an immediate influx to move
their will, and did not compel themselves to do any sort of
good ; yea, so far did they carry this principle, that when any
evil insinuated itself, they gave themselves up to it, imagining
it to be permitted, because they were not sensible of any resist-
ance to it from within : but these spirits are such, that they are
as it were without any thing of their own, or any proprium, so
as to have no principle of determination, in consequence of
which they are amongst the unprofitable ; for they suffer them-
selves to be led alike by the wicked and by the good, and endure
«juch from the wicked. But such as have compelled themselves
in opposing evil and falsity, although at first they thought that
their exertion was from themselves, or from their own power,
jet being afterwards enlightened to see that it was from the
Lord, even as to the smallest motions towards it, — these cannot,
in the other life, be seduced by evil spirits, but are amongst the
happy. Hence it may appear, that man ought to force himself
to do good, and to speak truth. The arcanuni herein concealed
is this : that man is hereby gifted of the Lord with a celestial
proprium. Man's celestial proprium is formed in the effort or
tendency of his thouglit ; and if he does not obtain it by com-
pelling himself, as it appears, he never will obtain it by not
compelling himself. For the better understanding of how this
is, it may be expedient to observe, that in all self-compulsion
to ffood there is a certain freedom, which is not so plainly per-
ceivable during the act of compulsion, but still it is within.
Thus, in the case of a person who willingly subjects himself
1937.J GENESIS. 275
to the hazard of losin<^ life with a view to some end, or who
willingly nndergoes a painful operation for the recovery of hi?
health, there is a principle of willingness, and consequently of
liberty, in so doing, by virtue whereof he acts, although the
hazards and the pains, whilst he is in them, take away the per-
ception of such willingness or freedom. The case is the same
WMth those who compel themselves to good : there is within a
principle of willingness, consequently of freedom, by virtue of
which, and for the sake of which, they compel themselves, viz..
there is the motive of obedience to those things which the
Lord has commanded, and the motive of obtaining the salvation
of their souls after death ; in which there is a more inward
motive still, though the man is ignorant of it, viz., that of
regard to the Lord's kingdom, yea, to the Lord himself. This
is more especially the case in temptations, in which, whilst man
compels himself to resist the evil and the falsity, which are
infused and suggested by wicked spirits, there is more of free-
dom than ever exists in any state out of temptations, although
man cannot conceive it at the time : it is an interior freedom,
by virtue whereof he is desirous to subdue the evil ; and this
desire is so strong as to be equivalent to the force and strength
of the evil which assaults him ; otherwise he would never engage
in the combat. This freedom is from the Lord, who insinuates
it into the man's conscience, and thereby causes him to conquer
the evil as if by his own power, or from a propriian of his own.
By this freedom man receives a proprium on which the Lord
can operate good. Without a proprium, or something of his own
acquired, that is, given by freedom, no man can be reformed,
because he cannot receive a new will, which is conscience.
Freedom thus conferred is the very 'plane into which the influx
of good and truth from the Lord descends. Hence it is that
they who do not resist in temptations from such a principle of
willingness, or freedom, fall therein. The life of man consists
in freedom, because this is his love ; for whatever a man does
from a principle of love appears to him to be free ; but in the
freedom above spoken of, when man compels himself to resist
€vil and falsity, and to do good, there is heavenly love, which
the Lord at that time insinuates, and by which he creates his
proprium: wherefore the Lord wills that that proprium should
appear to man as his, although it is not his. This proprium,
which man thus receives by an apparent compulsion in the life
of the body, is filled by the Lord in the other life with inde-
finite delights and felicities. They, also, who receive this pro-
prium are by degrees enlightened, yea, are confirmed in this
truth ; that they have not compelled themselves, in the least
instance, from themselves, but that all the motions of their
will therein, even the most minute, were from the Lord, and
that the reason why the compulsion appeared to be from them-
276 GENESIS. [Chap. xvL
selves, was, that they might be gifted of the Lord with a new
will-principle as their own, and that thus the life of heavenly
love might be appropriated to them. For the Lord is willing
to communicate to every one what is his, consequently, to com-
municate a celestial principle, so as for it to appear to man as
his own, and as in him, although it is not his. The angels are-
in such a proprium: and in proportion as they are principled
in this truth, that all good and truth is from the Lord, they
are in the delight and happiness of that proprium. But they
who despise and reject all that is good and true, and who are
unwilling to believe any thing which is lepugnant to their lusts^
and reasonings, cannot compel themselves, consequently, they
cannot receive this proprium of conscience, or new will-principle.
From what has here been offered it appears also, that there is
a difference between a man's compelling himself, and his being
compelled : for no good can possibly come from being compelled,
as when one man is compelled by another to do good : but for
a man to compel himself is to act from a certain free-principle-
unknown to himself: for nothing that is compulsive comes from
the Lord. Hence it is a universal law, that all good and truth
should be inseminated in freedom, otherwise the ground is not
at all recipient and nutritive of good ; nay, there is not any
ground in which the seed can possibly grow.
1938. Verse 10. Jltid the angel of Jehovah said unto her,.
In multiplying 1 will multiply thy seed, and it shall not be num-
bered for multitude. " The angel of Jehovah said," signifies
the thought of the interior man : " In multiplying I will mul-
tiply thy seed," signifies the fructification of the rational man^
when he submits himself under the power of intellectual truth
adjoined to good : "and it shall not be numbered for multitude,""
signifies multiplication to an immense degree.
1939. " The angel of Jehovah said." — That by these words
is signified the thought of the interior man, appears from the
foregoing verse, where the same words occur.
1940. " In multiplying I will multiply thy seed." — That
these words signify the fructification of the rational man, when
he submits himself under the power of the interior man adjoined
to good, appears from the signification of seed, as denoting love
and faith, concerning which see above, n. 1025, 1447, 1610 ^
but here by multiplying seed is signified the fructification of
the celestial things of love in the rational principle, when the
rational principle submits itself to interior or divine truth.
Multiplication is predicated of truths, but fructification is pie-
dicated of principles of goodness, as appears from what was
said and shewn above, n. 43, 55, 913, 983 ; but as the Lord
is the subject treated of, by multiplication is signified fructifi-
cation ; because every truth in his rational principle was made
good, consequently divine. The case is otherwise with man.
1938— 1941.J GENESIS. 277
whose rational principle is formed from truth, or the affection
of truth, fi'om the Lord ; which affection is liis good, from
which he acts. The nature of multiplication and fructification
in man's rational principle cannot be understood, unless the
nature and circumstances of influx be first known ; concerning
which these general observations may at present suffice : There
appertains to every man an internal man, a rational or middle
man, and an external man, as was stated above. The internal
cian is that which forms his inmost principle, by virtue of which
he is a man, and by which he is distinguished from brute animals,
which have no such inmost principle ; and it is as it were the
gate or entrance to man of the Lord, that is, of the Lord's
•celestial and spiritual influences. What is done and transacted
here cannot be comprehended by man, because it is above his
rational principle, from which he thinks. Beneath this inmost
or internal man is placed the rational principle, which appears
as man's own. Into this, through that internal man, the celes-
tial things of love and faith flow from the Lord, and, through
this rational principle, into the scientifics appertaining to the
•external man ; but the things which flow-in are received by each
according to its state. Unless the rational principle submit
itself to the influences of the Lord's goodness and truth, it
either suflbcates, or rejects, or perverts those influences ; espe-
cially when they flow into the sensual scientifics of the memory :
this is signified by the seed's falling on the way, or on stony
ground, or amongst thorns, as the Lord teaches (Matt. xiii.
S — 7 ; Mark iv. 3 — 7 ; Luke viii. 5, 6, 7) : but when the rational
principle submits itself, and believes in the Lord, that is, in
his Word, then it is as good ground, into which the seed falling,
bears much fruit.
1941. " And it shall not be numbered for multitude." — That
these words signify multiplication to an immense degree, appears
without explication. By the things multiplied is signified truth,
which will thus grow into a multitude by virtue of good. As
with the Lord, who is here treated of in the internal sense, all
things are divine and infinite, they also are inexpressible ; where-
fore, in order to conceive some idea of the nature of the mul-
tiplication of truth by virtue of good, we must have recourse
to man, and observe how such multiplication has place in him.
With man who is principled in good, that is, in love and charity,
seed from the Lord is so fructified and multiplied, that it cannot
be numbered for multitude ; not so much during his life in the
body, but incredibly in the other life. For so long as man lives
in the body, the seed is in corporeal ground, and amongst un-
derwood and thickets, which are scientifics and gross pleasures,
and also cares and anxieties; but when these things are put ofl',
as is the case when he passes into the other life, the seed is
freed from them, and shoots forth ; as the seed of a tree, wheu
278 GEj^ESIS. [Chap. xvi.
it springs out of the ground, shoots forth into a shrub, and
then into a large tree, and is afterwards multiplied into a garden
of trees. For all science, intelligence, and wisdom, with their
delights and felicities, are thus fructified and multiplied, and in
this manner grow to eternity ; and this from the smallest seed ;
as the Lord teaches concerning the grain of raustard-seed (Matt,
xiii. 31 ;) and as may evidently appear from the science, intel-
ligence, and wisdom of the angels, which, whilst they were
men, were to them inexpressible.
1942. Verse 11. Jlnd the angel of Jehovah said unto hevy
Behold thou art with child, and thou shall hear a son, and shall
call his name Ishmael ; because Jehovah hath hearkened to thine
affiiction. " The angel of Jehovah said unto her," signifies the
thought of the interior man : " Behold, thou art with child, "^
signifies the life of the rational man : " and thou shalt bear a
son," signifies the truth thereof: "and thou shalt call his name
Ishmael," signifies his state of life : " because Jehovah hath
hearkened to thine affliction," signifies when the principle should
submit itself.
1943. " The angel of Jehovah said unto her." — That by
these words is signified the thought of the interior man, ap-
pears from what was said above, at verses 7, 9, 10.
1944. "Behold, thou art with child." — That hereby is sig-
nified the life of the rational man, appears from what was said
above concerning his conception, and from what follows con-
cerning Ishmael, as denoting the first rational principle apper-
taining to the Lord. It is to be observed in general concerning
the rational man, that the rational principle is then said to
receive life, to be in the womb, and to be born, when man
begins to think that it is evil and falsity appertaining to him
which contradicts and is averse to truth and good, and more
especially when he is desirous to remove and subdue such evil
and falsity. Unless he can perceive and be made sensible of
this, he has not any rational principle, whatsoever he may sup-
pose. For the rational principle is the medium of union between
the internal man and the external, and thus, from the Lord, it
perceives what is doing in the external man, and reduces the
external to obedience, yea, it elevates the external man from
things corporeal and earthly, into which it immerses itself, and
causes man to be man, so as to look upwards towards heaven,
the country for wiiich he was born, and not, like brute animals,
to the earth only, where he is merely a sojourner, and still less
towards hell. These are the offices of the rational principle ;
wherefore, unless man be such as to be able to think in this
manner, he cannot be said to have any rational principle ; and
whether he has such principle, or not, can only be known from
the life of his use or employment. To be able to reason against
goodness and truth, whilst they are denied in heart, and only
1942—1947.] GENESIS 279
known by hoarsay. is no proof of possessing a rational principle •,
for this capacity is possessed by many, who rush without reserve
into all wickedness, there bein,g only this difference, that they
who think themselves possessed of a rational principle, though
in reality without it, maintain a regard to a certain decorura
and decency in their discourse, and act from a principle of pre-
tended uprightness, in which they are kept by external bond's-,
such as the fear of the law, the loss of gain, of honor, of repu-
tation, and of life : but in case these bonds, which are merely
external ones, should be taken away, some of them would be
wilder and more insane than those who never pretend to ration-
ality. No one, therefore, can be said to have a rational prin-
ciple, merely because he is able to reason ; nay, they who have
no rational principle often discourse from their sensual and
scientific faculties much more acutely than those who have. This
appears most manifestly from evil spirits in the other life, who,,
although they were reckoned to excel in rationality during their
life in the body, yet, when the external bonds which induced'
their decency and decorum of discourse, and their pretended
uprightness of life, are taken away, as is the case with all in
the other life, are much more insane than those who in the
world are manifestly out of their senses ; for they plunge head-
long into all wickedness, without any sense of shame, fear, or
horror. But this is not the case with those who were rational
during their abode in the world : when outward bonds are taken
away from these, their minds are still more sound and sober,,
because they have internal bonds, which 'are bonds of conscience,
whereby the Lord kept their thoughts in allegiance to the laws
of truth and goodness, which were the principles of rationality.
1945. '' And shalt bear a son." — That hereby is signified
truth, viz., the truth of this rational principle, which is signified;
by Ishmael, appears from the signification of a son, as denoting
truth ; concerning which see above, n. 264,489, 491, 533,1147.
This truth is described in the following verse.
1946. " And thou shalt call his name Tshmael." — That
hereby is signified the state of life, appears from this consi-
deration. In ancient times, names were given to sons and
daughters significative of the state in which the parents were,
particularly the mothers, when they conceived them, or whilst
they were pregnant with them, or when they brought them
forth ; or in which the infants themselves were at their birth.
Thus the names were significative. Whence Ishmael had his
name, is here explained, viz., because Jehovah hearkened to-
his uif ther's affliction, which was her state. But what is repre-
sented by Ishmael is described in the following verse.
1947. "Because Jehovah hath hearkened to thine affliction."
— That these words signify, when she submitted herself, appear»
from what was said above, n. 1987, viz., that to humble and
280 GENESIS. [Chap. xvi.
afflict herself is to submit to the power of the internal man.
Respecting this submission it was there shewn, that it consists
in a person's forcing or compelling himself; also, that in his
compelling himself there is a principle of freedom, that is, a
pi'inciple of spontaneity and willingness, whereby his compelling
'limself is distinguished from his being compelled. It was shewn
further, that without this principle of freedom, or of sponta-
neity and willingness, man cannot possibly be reformed, and
receive any celestial proprium. Also, that in temptations there
is more of freedom than out of temptations, although it appears
otherwise : because in temptations the principle of freedom
becomes stronger in proportion to the assaults arising from evils
and falsities, and is strengthened by the Lord, in order that
man may be gifted with a celestial proprium, ; wherefore also in
states of temptation the Lord is more present than in other
states. It was shewn likewise, that the Lord never compels any
one, because he who is compelled to think what is true, and to
do what is good, is not reformed, but then thinks what is false,
and wills what is evil, still more than at other times. This is
the consequence of all compulsion ; as may appear also from
daily experience and observation, which serve to evince these
two truths : 1st. That the consciences of men do not sutfer
themselves to be compelled : 2d. That all mankind have a
natural propensity to what is forbidden. Every one, also, is
desirous to come out of a state which is not free into one which
is, this being agreeable to his life. Hence it is evident, that
nothing is pleasing and acceptable to the Lord which proceed?
from a principle that is not free, that is, from a principle void
of spontaneity or willingness. For when any one worships the
Lord from a principle void of freedom, he worships him from
no principle of his own, but is moved thereto only by som'j
external motive, that is, by what partakes of compulsion, whilst,
all internal principle is either totally wanting, or is contra-
dictory. During the course of regeneration, from the principle
of freedom with which man is gifted of the Lord, he compels
himself; he humbles, yea, he afflicts the rational principle, in
order that it may submit itself ; and hence he receives a celestial
proprium ; which is afterwards gradually perfected by the Lord,
and is rendered more and more free, till it becomes the atfection
of good, and of truth derived from good, and he has delight in
it ; in which delight, and in which affection, is angelic happi-
ness. This principle of freedom is what the Lord thus speaks
of in John : " The truth shall make you free. — If the son shall
make you /ree— then are ye free indeed," (viii. 32, 36.) What
this freedom is, is altogether unknown to those who have no
conscience ; for they make freedom to consist in a liberty and
licence of thinking and speaking what is false, and of willing
and doing what is evil, and in not using any compulsion with
1947.J GENESIS 281
themselves herein, or Immbling themselves, mach less afflicting
themselves : when yet this is the very reverse of freedom, as the
Lord himself teaches in the same Evangelist : " Whosoever
committeth sin, is the servant of sin," (viii. 34.) This servile
liberty they receive from infernal spirits who encompass them,
and who infuse it ; and whilst they are in the life of those
spirits, they are also in their loves and lusts, which are fanned
by an impure and excrementitious delight, in which they are
hurried along as by a torrent. They imagine themselves to be
in freedom, but it is infernal freedom ; the difference between
which and heavenly freedom is, that the former is that of death,
and draws them down into hell, whereas the latter, or heavenly
freedom, is that of life, and raises them up to heaven. That
all true internal worship is performed, not by compulsion, but
from a principle of freedom, and that it is not internal worship
unless it proceeds from a principle of freedom, appears from the
Word, particularly from what is said of sacrifices, whether they
were spontaneous, or according to vows, or sacrifices of peace,
or of thanksgiving, gifts and offerings ; concerning which see
Numb. XV. 3, and the following verses ; Deut. xii. 6 ; xvi. 10, 11 ;
xxiii. 23; and in other places. So in David: '' I will freely
sacrifice unto thee ; I will praise thy name, 0 Jehovah ; for it
is good," (Psalm liv. 6.) The same appears also from the offer-
ing or collection which was to be made for the tabernacle, and
for the holy garments ; concerning which it is thus written in
Moses : " Speak unto the children of Israel, that they bring me
an off'ering : of every man that giveth it willingly ivith his heart
ye shall take my ofiFering," (Exod. xxv. 2.) And in another
place : '" Whosoever is of a willing heart, let him bring it, an
off'ering for Jehovah," (xxxv. 5.) But the humiliation of the
rational man, or his affliction, from a principle of freedom, as
observed above, was represented also by the affliction of souls
on the fast-days ; concerning which it is thus written in Moses :
" It shall be a statute for ever unto you : that in the seventh
month, on the tenth day of the month, ye shall afflict your
souls,^' (Levit. xvi. 29.) And in another place : " On the tenth
day of the seventh month shall be the day of atonement : it shall
be a holy convocation unto you : and ye shall afflict your souls.
— Whatsoever soul it be which shall not be ajffiicted in that same
day. he shall be cut off" from among his people," (xxiii. 27, 29.)
Hence the unleavened bread was called the bread of afiiiction,
(Deut. xvi. 3.) Concerning affliction it is thus written in David :
" Jehovah, who shall sojourn in thy tabernacle? wiio shall dwell
in thy holy hill? He that walketh uprigl.tly and worketh
righteousness : — who sweareth to afiffict himself, and changeth
not," (Psalm xv. 1, 2, 4.) That affliction consists in the quelling
and subduing of evils and falsities rising up from the external
•«an into the rational man, may appear from what has been
282 GENESIS. [Chap. xvl.
advanced : consequently it does not consist in man's plunging
himself into poverty and miseries, nor in renouncing all bodily
enjoyments ; for hereby evil is not quelled and subdued, nay,
sometimes another evil is hereby excited, viz.. an idea of merit
on account of such renunciation : besides which, man's freedom
hereby suffers, in which, as in ground, the good and truth of
faith can alone be inseminated. Concerning affliction, as denot-
ing also temptation, see above n. 1846. i
1948. Verse 12. Jind he shall he a icild-ass man : his hand
shall be against all, and the hand of all against him ; and he
shall dwell over against the face of all hi« brethren. " He shall
be a wild-ass man," signifies rational truth, which is described :
'• his hand shall be against all," signifies that rational truth
would fight against those things which are not true : " and the
hand of all against him," signifies that falsities would resist :
" and he shall dwell over against the face of all his brethren,"
signifies that there would be continual contentions in things ap'
pertaining to faith, but that still he should be conqueror.
1949. " He shall be a wild-ass man." — That hereby is sig-
nified rational truth, which is thus described, appears from the
signification of a wild-ass, as denoting rational truth. In the
Word frequent mention is made of horses, of horsemen, cf
mules, and of asses : and no one has heretofore known, that
they signify things intellectual, rational, and scientific ; but
that such is their signification, will be abundantly proved, by
the divine mercy of the Lord, in its proper place. The case is
the same with respect to the wild-ass ; for the wild-ass is a mule
of the wilderness, or an ass of the forest ; and it signifies the
rational principle of man, not the rational principle collectively,
but only rational truth. The rational principle consists of good
and of truth, that is, of those things which appertain to charity,
and of those things which appertain to faith ; rational truth is
that which is signified by the wild-ass. This then is what is
represented by Ishmael, and is described in this verse. No one
can believe that rational truth separate from rational good is of
such a nature, nor should I have known it myself to be such,
unless I had been convinced by lively experience. It is the
same thing whether we speak of rational truth, or of a man
whose rational principle is of the nature here described : such a
man, whose rational principle is such that he is onlv in truth,
although in the truth of faith, and not at the same time in the
good of charity, is of this character : he is morose, impatient,
opposite to all others, viewing every one as in a false principle,
instantly rebuking, chastising, and punishing : he is without
pity, neither does he apply himself or endeavor to bend the
minds and affections of others : for he regards every thing from
a principle of truth, and nothing from a principle of good.
Hence it is that Ishmael was driven out, and afterwards dwelt
1948— 1950.J GENESIS. 283
in tlio wilderness, and his motlier took a wife for him from the
land of Egypt, (Gen. xxi. 9 — 21 ;) all which things are repre-
sentative of one who is endued with such a rational principle.
Mention is made of wild-asses in the prophetical parts of the
Word ; as in Isaiah : '• The palace shall be forsaken ; the mul-
titude of the city shall be left ; the forts and towers shall be for
dens for ever, a joy of icild-asses, a pasture of flocks," (xxxii.
14 ;) speaking of the devastation of things intellectual, vv^hich,
when devastated as to truths, are called a joy of wild-asses, and
as to principles of goodness, a pasture of flocks ; so that there
is no rational principle. So in Jeremiah : '"The wild-asses did
stand on the high places, they snuffed up the wind like dragons,
their eyes did fail because there was no grass," (xiv. 6 ;) speak-
ing of drought, or when there is no good and truth : it is pre-
dicated of wild-asses that they snufl' up the wind, when vain
and empty things are caught at instead of things real and sub-
stantial, which are truths ; the eyes failing denotes that there is
no apprehension of what truth is. So in Hosea : " For they
have gone up to Assyria, a wild-ass alone by himself : Ephraim
hath hired lovers," (viii. 9 ;) speaking of Israel or the spiritual
church : Ephraim denotes its intellectual principle : to go up to
Assyria signifies to reason concerning truth whether it be truth ;
a wild-ass alone denotes the rational principle thus destitute of
truths. Again, in the same prophet : " Because he shall be as
a wild-ass amongst his brethren, an east wind shall come, the
wind of Jehovah shall come up from the wilderness, and his
spring shall become dry, and his fountain shall be dried up :
he shall spoil the treasure of all vessels of desire," (xiii. 15 ;)
speaking of Ephraim, by whom is signified the intellectual
principle of the spiritual church, whose rational principle is as
a wild-ass, and whose dissipation is the subject here treated of.
So in David : " He sendeth the springs into the valleys, which
run among the hills : they give drink to every beast of the field ;
the wild-asses quench their thirst," (Psalm civ. 10, 11 ;) the
springs denote knowledges, the beasts of the field principles of
goodness, wild-asses rational truths.
1950. " His hand shall be against all." — That by these words
is signified that he should fight against those things which are
not true ; and that by '" the hand of all shall be against him,"
is signified that falsities would resist ; appears from this circum-
stance, that by Ishmael is signilied rational truth separate from
g^od, as stated above : and when it is predicated of such truth,
that its hand should be against all, and the hand of all against
him, it is evident that such must be the signification of the words.
It was shewn above, that by Abram is represented the Lord's
internal man, or, what is the same thing, his Divine Celestial
and Spiritual Principle : by Isaac the Lord's interior man, or
his Divine Rational Principle ; and bv Jacob the Lord's exterior
284 (JENESIS. [Chap. xvi.
man, or his Divine Natural Principle. Here the rational prin-
ciple is treated of, as to what its quality would be, unless it
were united with the internal, or divine celestial and spiritual
principle. As this rational principle derived its nature from
the life of the affection of sciences, that is, from Hagar the
Egyptian Sai-ai's hand-maid, and this life belonged to the exter-
nal man, which had from the Lord's mother an hereditary nature
which was to be combated against and expelled, therefore what
this rational principle would be, if without rational good, is
described. But after the Lord, by temptation-combats and
victories, humbled, or afflicted and subdued, that hereditary
nature, and imparted life to its proper rational principle from
Divine Good, then it becomes Isaac, oris represented by Isaac ;
Ishmael being cast out of the house, together with Hagar his
mother. Every genuine rational principle consists of good and
truth, that is, of what is celestial and of what is spiritual : good,
or the celestial principle, is its very soul or life ; truth, or the
spiritual principle, is what thence receives its life. The rational
principle, without life from celestial good, is as is here described,
viz., it fights against all, and all fight against it. Rational good
never fights, howsoever it is assaulted, because it is meek and
gentle, patient and pliable, its attributes being those of love
and mercy : and although it does not fight, yet it conquers all,
never thinking of combat, or boasting of victory. It acts thus,
because it is divine, and is safe of itself; for no evil can assault
good, nor even subsist in the sphere where good is ; if it only
feels its approximation it recedes of itself and retires ; for evil
is infernal, and good is celestial. The case is nearly the same
with the celestial-spiritual principle, that is, with truth from a
celestial origin, or with truth which is derived from good; for
such truth is truth formed by good, so that it may be called the
form of good. But truth separate from good, which is here
represented by Ishmael, and is described in this verse, is alto-
gether different, viz., it is like a wild-ass, and fights against
all, and all against it ; yea, it thinks and breathes scarcely any
thing but combats, its general delight, or reigning affection,
being to conquer, and when it conquers, it boasts of victory.
It is therefore described by a wild-ass, or a mule of the wilder-
ness, or an ass of the forest, which cannot abide with others.
Such is the life of truth without good, yea, the life of faith
without charity : wherefore when man is regenerated, it is
effected indeed by the truth of faith, but still at the same time
by the life of charity, which the Lord insinuates according to
the increments of the truth of faith.
1951. "He shall dwell over-against the face of all his
brethren." — That hereby is signified that there would be con-
tinual contentions in things appertaining to faith, but that still
he would be the conqueror, appears from what has been already
1951— 1953.J GENESIS. ' 285
stated. This is yet more fully described where the posterity of
Ishmael are spoken of in these words : " They dwelt fronk
Havilah even to Skur, that is before Egypt, as thou goest
towards Assyria : ovcr-against the face of all his brethren fell
(his lot)/' (Gen. xxv, 18 ;) the internal sense of which words
appears from the signification of Havilah, of Shur, of Egypt and
of Assyria : Havilah signifies what appertains to intelligence, as
appears from what was shewn above, n, 115; Shur signifies.
truth proceeding from scientifics, concerning which see above,
n. 1928 ; Egypt signifies whatever belongs to science, n. 1164,
1165, 1186, 1-462 ; and Assyria signifies what belongs to reason,
n. 119, 1186 ; from the signification of which term reduced to
one sentence it appears, that by Ishmael such a rational prin-
ciple is represented. Such truth in the other life is representa-
tively presented to view in various ways, and is always exhibited
as something strong, powerful, and hard, so that it cannot pos-
sibly be resisted. When spirits only think of such truth, there
arises somewhat of terror ; by reason that its nature is such
that it never yields, consequently it never recedes ; from which
circumstances also may appear, what is meant by dwelling over-
against the face of all his brethren. It must be plain to every
one, that some arcanum lies hid in this description ; but the
nature of it has been heretofore unknown.
1952. Verses 13, 14. And she called the name of Jehovah
that spake to her, Thou God seest me ; for she said, Have I also
seen after Him that seeth me ? Wherefore she called the well,
The well of Him that liveth and seeth me : behold, it is between
Kade$h and Bared. " And she called the name of Jehovah that
spake to her," signifies the state of the Lord's interior man
when he thought those things : " Thou God seest me," signifies
influx : " for she said, Have I also here seen after Him that
liveth and seeth me," signifies influx into the life of the exterior
man, without the rational principle as a medium : " wherefore
she called the well," signifies the state of truth thence derived :
" The well of Him that liveth and seeth me," signifies truth
thus conspicuous ; " behold, it is between Kadesh and Bared,"
signifies its quality.
1953. " And she called the name of Jehovah that spake to
her." — That these words signify the state of the Lord's in-
terior man when he thought those things, appears from what
goes before and from what follows ; and also from the significa-
tion of a name, as denoting to know the quality of a thing, con-
cerning which see above, n. 144, 145, 1754. The quality of
the state is here described, or the state in which the Lord was
when he thus thought concerning the rational principle. The
rational principle could not think this, but the interior or
superior man, concerning which, see above, n. 1926 ; for the
rational principle is not capable of thinking, concerning itself.
286 GENESIS. [Chap. xvi.
what its quality is, since no one can look into himself, but it
must be something interior or superior which thinks concerning
it, because such a principle is capable of looking into it. As,
for example : The ear cannot know, much less perceive, the
discourse which enters by it, but there must be an interior
faculty of hearing which does this : the outward ear only dis-
cerns the articulate sounds or vocal expressions, but it is the
interior hearing which comprehends their meaning, after which
there is an interior sight, or intuition, which perceives it : it is
thus that by hearing comes the apperception of tlie meaning of
what is heard. The case is similar 11 respect to seeing : the
first ideas which are received from objects of sight are material
ones, as they also are called ; but there is a still more interior
faculty of sight which takes a view of them, and so exercises
thought. So it is with the rational principle of man ; this can
in no wise take a view of itself, much less explore its own
quality ; but it must be an interior principle which does this :
when, therefore, man can do this, viz., perceive any thing false
in his rational principle, and any thing true which shines forth
thence, and especially if he can perceive any thing which com-
bats and conquers, he may know that it proceeds from the Lord's
influx through the internal man. The Lord's interior man,
concerning which see above, n. 1926, and which is here meant,
was that which was conjoined to the internal man, or Jehovah,
consequently, it was far above that rational principle. From
that interior man he saw and perceived, as in heavenly light,
what would be the quality of the rational principle, if it were
in truth alone, and not in good.
1954. " Thou God seest me." — That these words signify
influx, may appear from what has been already stated. In-
tuition from a superior principle into an inferior one, or, what
is the same thing, from an interior principle into an exterior, is
called influx, because it is effected by influx ; as, in respect to
the interior vision appertaining to man, unless it flowed con-
tinually into his external vision, or that of the eye, it would be
impossible for the latfter to take in and discern any object ; be-
cause it is the interior vision which, by means of the eye, takes in
those things which the eye sees, and not the eye itself, although
it appears so. Hence also it may be seen, how much that man
is involved in the fallacies of the senses, who believes that it is
the eye that sees, when the truth is, that it is the sight of his
spirit, which is interior sight, that sees by means of the eye.
The spirits who were present with me saw through my eyes the
objects of this world, as perfectly as I myself did, concerning
which circumstance, see n. 1880 ; but some of them, who were
still involved in the fallacies of the senses, supposed that they
saw them through their own eyes ; but it was shewn them that
it was not so, for when my eyes were shut they saw nothing ia
195'1— 195G.] GENESIS. 28T
this atmospherical world. The case is similar with man ; it is
not the eye which sees, but his spirit by the eye. The same
may also be concluded from dreams, in which sometimes man
eees as in open day. But this is not all : the case is similar
with respect to this interior sight, or that of the spirit. This
also does not see of it&elf, but from a vision still more interior,
which is that of the rational principle : nay, even this does not
see of itself, but there is a sight still more interior, which is
that of the internal man, concerning which soe above, n. 1940
But we must advance further yet : for neither does the internal
man see of itself; but it is the Lord, by means of the internal
man, who alone sees, because he alone lives ; and he gives to
man the faculty of seeing, and with it the appearance as if he
saw himself. Thus it is in regard to influx.
1955. " For she said, Have I also here seen after Him that
seeth me." — That hereby is signified influx into the life of the
exterior man, without the rational principle as a medium, appears
from the signification of seeing after Him that seeth. To see
after Him that seeth, is to see from an interior or superior prin
ciple : for the idea of within or above, in the internal sense, is
expressed by that of after, in the literal sense, when the former
appears in that which is without or beneath. It is Hagar wlio
here speaks, by whom, as was shewn above, is signified the life
of sciences, which belongs to the exterior man ; and as the first
rational principle had its rise from that life, therefore the Lord
saw the reason, why it was so effected, from his interior man
in his exterior, and this without the rational principle as a
medium. That these words involve arcana, must be plain to
every one from this consideration alone, that no one can know
what is meant by seeing after Him that seeth me, except from
the internal sense : in which such things are contained as cannot
be explained to the apprehension except by ideas lii^e those of
the angels, which do not fall into vocal expressions, only into
the sense of such expressions, and this abstractedly from material
ideas, from which are derived the ideas of the sense of vocal
expressions. Of these things, which appear so obscure to man,
the angels have ideas so clear and distinct, enriched with so
many representations, that it would require a volume to describe
but a small part of them.
1956. " Wherefore she called the well." — That hereby is
signified the state of truth thence derived, appears from what
has been already said : and also from the signification of a well,
as denoting truth, coacerning which see above, n. 1972. As
this truth was not seen in the rational principle, but beneath it,
therefore, instead of the words for fountain, another word is
here used in the original, which [properly means a well, and]
is different from that used above, which is the common expre»-
sion to denote a fountain.
288 GENESIS. [Chap. xvi.
1957. " The well of Him that liveth and seeth me."— That
hereby is signified truth thus perspicuous, appears also from
what has been stated above, viz., that the Lord saw perspicuously
how the case was with the truth of this rational principle, and
that it was not good. The Lord's interior man, by which he
saw this, is called, " Him that liveth and seeth," because con-
joined with the internal, which was Jehovah, who alone liveth
and alone seeth, as was said above, n. 1954.
1958. "Behold, it is between Kadesh and Bared."— That
these words signify the quality, viz., that he saw what was the
quality of this truth, consequently, what was the quality of the
rational principle, appears from the signification of Kadesh and
Bared. That Kadesh signifies truth, and also contentions about
truths has been shewn above, n. 1676 ; but Bared signifies
what is beneath, consequently, scientific truth ; from which also
the rational principle is derived. That names in the Word sig-
nify things, may be seen above, n. 1876, 1888, 1889 ; also n,
1224, 1264.
1959. Yerse 15. And Hagar bare Abrama son ; and Abtam
tailed the name of his son, whom Hagar bare, Ishmael. " Hagar
bare Abram a son," signifies the rational man born of that con-
junction and conception : " and Abram called the name of hi&
son, whom Hagar bare, Ishmael," signifies his quality.
1960. " Hagar bare Abram a son." — That hereby is signified
the rational man born of that conjunction and conception, ap-
pears from the signification of Hagar, of Abram, and of a son.
That Hagar signifies the life of the afi'ection of sciences of the
exterior man, was stated above, n. 1895, 1896. That Abram
signifies the Lord's internal man, was also shewn above, n. 1893,
1950. That a son signifies truth, consequently, the truth which
appertains to the rational principle, has likewise been shewn,
n. 264, 489, 491, 533, 1147. Hence by Hagar's bearing Abram
a son, is signified the rational man born of that conjunction and
conception. Into this meaning the literal sense is changed,
when it comes to the angels, or is with the angels.
1961. •' And Abram called the name of his son, whom Hagar
bare, Ishmael." — That hereby is signified his quality, appeara
from the signification of a name, as denoting to know the quality
of a thing, concerning which see n. 144, 145, 1754 ; and also
from the representation of Ishmael, as denoting rational truth,
which is described in verses 11, 12, in these words : " Thou
shalt call his name Ishmael, because Jehovah hath heard thy
affliction : and he shall be a wild-ass man ; his hand shall be
against all, and the hand of all against him : and he shall dwell
over against the face of all his brethren :" concerning which
expressions see the explication of those verses. His quality i&
there described.
1962. Verse 16. And Abram was a son of eighty and nx
1957—1964.1 GENESIS. 289
years^ when Ilagar hare Ishmael to Ah am. " Abram was a son
of eighty and six years," signifies the state of the Lord as to
celestial good things acquired by temptation-combats : " when
Hagar bare Ishmael to Abram," signifies when the life of the
affection of sciences brought forth the rational principle.
1963. " Abram was a son of eighty and six years." — That
hereby is signified the state of the Lord as to celestial good
things acquired by temptation-combats, appears from the signi-
fication of eighty, which number implies the same as forty, that
is, temptations, as was shown above, n. 730, 862 ; and from the
signification of six, as denoting combat, concerning which see
also above, n. 720, 737, 900 ; and likewise from the signification
of ten, as denoting remains, concerning which see n. 576 : which
remains with the Lord, were acquisitions of celestial good things,
by which he united the Human Essence to the Divine ; see n.
1906. Of these three numbers the number eighty and six is
compounded; which involves such things, and consequently sig-
nifies the state of the Lord as to celestial good things acquired
by temptation-combats : for all numbers in the Word signify
things, as was shown above, n. 482, 487, 575, 647, 648, 755, 813.
In the present case, the numbers having relation to years, and
being mentioned historically concerning Abram, it appears as
if they had no such signification : but nothing is written in the
Word which does not pass into a spiritual and celestial sense as
it reaches the angels : for the angels are in no other than spirit-
ual and celestial ideas whilst the Word is read by man, nor do
they know or perceive what eighty and six mean, neither is it
matter of concern to them of what age Abram was when Hagar
bare Ishmael to him ; but on the reading of that number, such
things are presented to them as the number involves. So, also,
their apprehension of the other particulars is such as is given in
the explication of the internal sense.
1964. "When Hagar bare Ishmael to Abram." — That these
words signify when the life of the afiection of sciences brought
forth the rational principle, appears from the signification uf
Hagar, as denoting the life of the aft'ection of sciences ; ana
from the signification of Ishmael, as denoting the rational
prmciple first conceived, concerning which see above. As the
subject treated of in this chapter is man's rational principle,
which is described as to its quality when constituted by trurhs
alone, and when constituted by principles of goodness, and by
truths derived from principles of goodness, it is to be observed,
that the rational principle can never be conceived and born, or
formed, without scientifics and knowledges : but those scientifica
and knowledges ought to have use for their end, and then they
have life for their end, since all life has relation to uses, aa
having relation to ends. Unless they are learned with a view
to a life of uses, they are of no importance, because they are of
290 GENESIS, [Chap. xvi.
no use. . From seientifics and knowledges alone, without the life
of use, a rational principle is formed as above described, like a
wild-ass, morose, contentious, having a parched and dry life,
originating in a certain delight of truth defiled with self-love.
But when they have use for their end, they then receive life from
uses ; nevertheless, the quality of their life is according to that
of the uses. They who learn knowledges in order to be perfect-
ed in the faith of love, (for true and real faith is love to the Lord
and neighborly love,) are in the use of all uses, and receive from
the Lord spiritual and celestial life ; and wherv they are in that
life, they are in the faculty of perceiving all things which relate
to the Lord's kingdom. All the angels are in such a life, and
are, in consequence, in intelligence and wisdom.
1965. This then is the internal sense of the things related in
this chapter concerning Abram, Hagar, and Ishmael. But how
copious that sense is, or how indefinite are the things which it
contains, may appear from this single consideration ; that as all
the things contained in the Word, both generally and individu-
ally, in the internal sense regard the Lord, and treat of the Lord,
(the life of the Word being thence derived, because the Lord is
the Word itself,) they treat also, in the internal sense, concern-
ing the Lord's kingdom in the heavens, and liJvewise concerning
his kingdom on earth, that is, concerning the church. Li like
manner, they treat of every individual person in whom the king-
dom of the Lord has place ; and, moreover, they treat of every
thing celestial and spiritual : for all these things are from the
Lord. Hence it is, that by Abram is also represented the celes-
tial church, the celestial man, and likewise the celestial princi-
ple itself, &c. But to extend the explication to all these partic-
ulars would be to extend it to a great length indeed.
OF VISIONS AND DREAMS, INCLUDING THE PROPHETICAL ONES
RECORDED IN THE WORD.
1966. THE way hi which visions takejplace^ and what visions
are genxMie^ is knoion to few : as then I have now for several
years hui almost continual intercourse with those who are in
the^ other life^ as may almndantly appear from the first part of
this work., and have there seen stupendous things ; so also I have
had information concerning visions and dreams by lively expe-
rience^ and am, at liberty to relate the following particula/rs re-
specting them.
190; . The visions of some are much spoken of., who have said
chat tusifhane kiwh nxunj extraordinary tilings: they did see
tkem^ \t IS trw. h ' }, i,i*<isy, I have been instructed
1965—1970.] GENESIS. 291
^ioncerning those visionfi^ and it was likewise 6howii me how they
exist. There are spirits who induce such appearances hy phan-
tasies^ that they seem as if they were real. For example : if
any thing is seen hi the shade., or hy moonlight., or even in open
day if the object he in a dark place., those spirits keep the ?nind
of the beholder fixedly and unceasingly in the thought of some
particular thing ^ either of an animal.^ or a monster^ or a forest^
or some such thing ; and so long as the mind is kept in this
thought., the phantasy is increased., and that to such a degree., that
the person is persuaded and sees., just as if the things xoerereally
there ; when., nevertheless., they are nothing hut illusions. Such
occurrences take place with those who indulge much in phantasies.,
and are of weak minds., and hence are rendered credulous. Such
are visionaries.
1968. Enthusiastic spirits are of a similar nature: hut these
■have visions about matters of faith., by which they are so firmly
persuaded., and persuade others., that they will swear what is
false to he true, and what is imaginary to he real. Concerninq
this kind of spirits many things might he here related from ex-
perience ; hut, hy the divine mercy of the Lord, we shall speak
pa/rticularly of them in another place. They have contracted
their enthusiastic nature from the persuasions and principles
■of falsity imbibed in the world.
1969. Eoil spirits in the other life are scarcely any thing
hut lusts and phantasies, having acquired to themselves no other
life. Their phantasies are so strong, that they perceive no other
than that the thing is as they fancy. The phantasies of men
cannot he compared with theirs, for spirits are in a more excel-
lent state even to such things as these. Such phantasies are per-
petual with the infernals ; and thereby they miserably torment
one another.
1970. By genuine visions are meant visions, or sights, of
those objects which really exist in the other life, and which are
nothing hut real things, which may be seen hy the eyes of the
spirit, hut not by the eyes of the body, and which appear to man
when his interior sight is opened by the Lord. This interior
sight is that of his spirit ; into which, also, he comes, when, be-
ing separated from the body, he passes into the other life ; for
man is a spirit clothed with a body. Such were the visions of
the prophets. When this sight is opened, then the things which
exist amongst spirits are seen in a clearer light than that of the
mid-day sun of this loorld, and not only are representatives seen,
hut also the spirits themselves, accompanied with a perception as
to who they^ are, and likewise of what quality they are, where
they are, whence they come, and whither they go, of what affec-
tion, of whav persuasion, yea, of lo hat faith they are, n. 1388,
1394 : all confirmed hy living discourse altogether like that sf
meny a/nd this without any fallacy.
292 GENESIS. [Chap, xvu
1971. The visiotis v^hich exist hefore good sjyirits are the rep-
resentatives of those things that are in heaven • for what exists
in heaven in the presence of the angels^ when it descends into the
loorld of spirits^ is changed into representatives^ hy which^ and
in which^ may he clearly seen what they signify : such 7'epresen
tations are perpetual with good spirits^ with a beauty and agree-
ableness scarcely expressible.
1972. As to what concerns the visions^ or rather sights, which
appear hefore the eyes of the spirit., not hefore the eyes of the hody^
they are more and more interior. Those which I have seen in
the world of spirits I saw in a clear light : hut more obscurely
the things which exist i?i the heaven of angelic spirits, and still
more obscurely those which exist in the heaven of angels / for the
sight of my spirit has seldom been opened to that degi'ee. Never-
theless it was given me to know hy a certain perception, the nature
of which cannot be described, what they discoursed about, often
through intermediate spirits. Sometimes the things there exit-
ing appeared to me in the shade of the light of heaven / which
shade is not similar to the shade of the light of this world, being
a light growing attenuate and imjKrceptihle by its incomprehensi-
bility, equally as discerned hy the understanding and by the sight.
1973. To relate all the kinds of visions would take too much
room, their variety being so great : for illustratimi, however, it
may be expedient to mention two, from which the nature of the
rest may appear ; and, at the same time, how spirits are affected
with the things which they see, and how evil spirits are torment-
ed, when they are deprived of the power of seeing and hearing
what others see and hear. For they cannot bear that this power
should be taken away from them / because spirits have not the
sense of taste, but a desire, like an appetite, of knowing and
learning, in its stead. This is, as it were, their food, with which
they are nourished, see n, 1480. How much, then, they are tor-
mented when deprived of this food, may appear from the fol-
lowing example.
1974. After a distmrbed sleep, about the f/rst watch, there
was presented a most pleasant sight, consisting of garlands as of
laurel, perfectly fresh, disposed in most beautiftd order, having a
sort of living motion, of such elegance and neatness as cannot be
described for their beauty and harmony, and for the affection of
blessedness which thence flowed. They were in a double series at
a little distance from each other, ar^ranged together to a consid-
erable length, and constantly varying their state of beauty. This
was visible to spirits, even to wicked ones. Afterwards there suc-
ceeded another sight, still more beautiful, in which was somewhat
of celestial happiness, but it was only obscurely visible : it con-
sisted of infants engaged in celestial sports, who affected the mind
in a manner inexpressible. When these sights were jyassed, 1
discoursed with spirits concerning them, who confessed that thefy
1971—1977.] GENESIS. 293
had seen the first hi I 'the manner as I had done^ hut the other
only obscurely^ so that they could not be positive what it was.
Hence there arose indignation amongst thetn^ and afterwards hy
degrees envy^ because it was said that angels and infants saw it.
This envy of theirs it was given me sensibly to perceive., so that
nothing escaped me., so far as was necessary for instruction.
Their envy vjas such., that it not only caused in them the utmost
uneasiness., but even anguish and intej'ior pain : and yet it was
occasioned solely by this circumstance^ that they did not see the
second sight as well as the first. They were thence led through
varieties of envy., till they were grieved at heart. When they were
in that state., I discoursed with them concerning their envy., ob-
serving that they might be content with having seen the first sight.,
and that they might have seen the other also if they had been
'principled in goodness. Hence again indignation exasperated
their envy., which further increased to such a degree., that after-
wards they could not endure the least recollection of what had
happened., without being afected with pain. The states and pro-
gressions of their envy., with its degrees and increments., and with
the varied and mixed vexations of inind and heart., cannot be
described. Thus it was shown how the wicked are tormented
by envy alone., when they behold from a distance the blessedness
of the good., yea., when they only think about it.
1975. As to what relates to dreams, it is well known that the
Lord revealed the secrets of heaven to the prophets., not only by
visions., but also by dreams., and that drearns were equally repre-
sentative and significative as visions., and that they were com-
monly of one sort / and further., that things to come were dis-
covered by dreams to others as loell as to the prophets / as in the
case of JosepKs dreams, and of the dreams of those who were
with him in prison., and also of Pharaoh., of Nebuchadnezzar.,
and others. It may hence appear., that dreams of that sort come
hy influx from heaven as well as visions., with this difference.,
that dreams come when the corporeal part is asleep., but visions
when it is not asleep. In 'wfcat manner prophetical dreams., and
such as are recorded in the Word., flow-in., yea., descend from
heaven., has been shown me to the life / concerning which I am
at liberty to relate from experience the following particulars.
1976. There are three sorts of dreams. The first sort come
immediately through heaven from the Lord; such were the pro-
phetical dreams recorded in the Word. The second 80rt come by
angelic spirits., particularly by those who are in front above to
the right., where are paradisiacal scenes : it was thence that the
tnen of the Most Ancient Church had their dreams., which were
instructive., n. 1122. The third sort come by the spirits who are
near when man is asleep., which also are significative. But
phantastic dreams have another origin.
1977. In order that I might knov) perfectly how dreams come
294 GENESIS. [Chap, xn,
hy i7ifiux. I was laid asleep, anddreamvd that a ship arrivedladen
with delicious eatables of every sort. The things contained in the
ship were not seen, hut were in store. On the deck stood two
armed sentinels, beside a third who was captain of the ship. The
ship passed into a kind of roofed dock. Hereujmn I awoke, and
thought about the dream. The angelic spirits who were above in
front to the right, then addressed me, and said, that they^ had in-
troduced this dream. And that Imightknow of a certainty that
this ivas the case, I was let into a state as it were between sleep-
ing and leaking., lohen in like manner they introduced various
pleasant and delightful things ; as an unknown little animal,
which teas dissipated into a resemblance of blackish and shining
rays, that darted into the left eye with astonishing quickness :
they also brought men before me, as likeivise infants varioitsly
adorned ; besides other objects, with agreeableness inexpressible :
concerning which also I discoursed with them. This was done,
not once only, but several times, and each time I was instructed
by them in vocal discourse, as to the signification of the various
objects. The angelic spirits, who dwell on the confines of the
paradisiacal abodes, are they who insinuate such dreams / t&
whom is also allotted the ojfice of watching over certain men during
sleep, to prevent the infestations of evil spirits. This office they
discharge with the utmost delight, insomuch that there is an em-
ulation amongst thein who shall approach ; and they love to ex-
cite in man the joys and delights which they observe in his af-
fection and temper. These angelic spirits are of those, who, tn
the life of the body, delighted and loved, by every means and en-
deavor, to render the life of others happy. When the seiise of
hearing is so far opened there is heard thence, as from afar, a
sweet sonorous modulation as of singing. They said, that they
did not know whence such things, and so beautiful and agreeable
representatives, come to them in an instant ; but they toere in-
formed that it loas from heaven. They belong to the p/rovince
of the cerebelhim, because the cerebellum, as I have learned, is in a
wakeful state during sleep, when the cerebrum is asleep). The men
of the Most Ancient Church had thence their dreams, with a j)er-
ceptlon of what they signified : from whom, in a great measxcre,
came the representatives and significative s of the ancients, under
which things of a deep and hidden nature were conveyed.
1978. There are, besides, other spirits, who belong to tlie prov-
ince of the left thorax, by whom, they are often interrupted ; not
to mentio7i others : but they do not regard them.
1979. It has often been given me, after such dreams, to dis-
course vnth the spirits and angels icho introduced them, they re-
lating what they had introduced, and I what I had seen. But
to adduce all that has been experimentally made hnown to me in
this way, would take too much room.
1980. It is worthy of mention, that, after riy awaking, and
1978—1982.] GENESIS. 295
relating wJuit I had seen in sleep^ and this in a long series, some
angelic spirits {not of those ahove meritioned) said, that what I
related coincided exactly, and toas the same, toith what they had
heen discoursing ahout, and differed in no respect, except only as
representatives diffW from the things represented, the things 1
related not heing the real things about which they discoursed,
hut only tJte representatives of them, into which their ideas %oere
turned and changed in the loorld of spi7'its / for in that world
the ideas of the angels are turned into representatives : hence all
the things about lohich they had discoursed, generally and indi-
vidually, were thus represented m my dream. They further de-
clared, that the same discourse was capable of being turned into
other representations^ yea, into similar and dissimilar ones, with
an indefinite variety : and that the reason why they had been
turned into such as I had experienced, was, because such were
agreeable to the state of the spirits about me, and hence agrec-
ahle to my own state in which I was at that time: in short, that
several dissimilar dreams may descend and be presented front,
the same discourse, conseqxiently from one origin, by reason, us
has been stated ahove, that the things which are in man''s memory
and affections are recipient vessels, in which ideas are varitd
and received representatively, according to the variations of their
form and changes of their state,
1981. Another instance of a similar hind I am at liberty k>
relate. I had a dream, but of a common sort. When I was
awake, I related the whole from beginning to end. The angels
said that what I related coincided exactly with the things about
which they had discoursed with each other, not that the things
they discoursed about loere the things of which I dreamed, but
altogether diff'ereiit, the thoughts of their discourse being turned
into the objects of m,y dream, but in such a manner as to be rep-
resentative and correspondent, yea, even in every particular, so
that nothing ivas wanting. I then discoursed with them con-
cerning influx, and how such things Jlow-in and are varied.
There was a person of whorn 1 had formed an idea that he was
principled in natural truth, which idea I conceived from the
actions of his life : the discourse amongst the angels teas con-
cerning natural truth ' wherefore that person was represented to
me / and the thiiigs which he said to me, and did, in my dream,,
followed in an orderly way of representation and correspondence
from the mutual discourse of the angels ; but still there was
nothing altogether alike or the same.
1982. Certain souls, fresh arrived from the world, roho desire
to see the glory of the Lord, before they are in such a state as to
be capable of beholding it, are cast, as to their exterior senses
and inferior faculties, into a kind of sweet sleep, and then their
interior senses and faculties are raised into an extraordinainj
degree of wakefulness, and thus they are let into the g^ory of
296 GENESIS [Chap. xvi.
Jieaven. But as soon as wakefulness is restored to the exterior
senses and faculties^ they return to their former state. ^
1983. Evil spirits have the greatest and most lurnmg desire
to infest and assault man during sleej) ; hut he is then particularly
under the LorWs keeping ;for love never sleeps. The spirits who
'infest are miserably punished. I have often heard their pimish-
ments., so often that I cannot enum.erate the particular times :
they consist in discerptions {concerning which, see n. 829, 957,
952) under the heel of the leftfooi, continued sometimes for hours
together. Sirens., who are interim' witches., are they who particu-
larly heset man during night., when they endeavor to infuse them-
selves into his interior thoughts and affections ; hut they are con-
stantly driven away hy angels from the Lord, and are at length
deterred from such attempts hy most grievous 'punishments. They
home at times discoursed with others during night, in all respects
as from, me, in a speech like mine, so like that it could not he
distinguished, suggesting filthy things, and persuading falsities.
I was once in a most sweet sleep, in which ihad no sensation hut
of delightful rest ; when I awoke, certain good spirits hegan to
chide tne for having infested them., so ci'uelly, as they said, that
they supposed themselves to he in hell / the hlame of which they
laid upon me. To whom 1 replied, that I knew nothing ahout the
m,atter, hut that I had slept most quietly, so that it was impossi-
ble I could have heen trouhlesome to them. Being amazed at
this, they perceived at length that it had heen effected hy the magi-
cal arts of Sirens. The like was also shown me afterwards, that
I might know the nature and quality of the Sirens. They con-
sist chiefij of such of the female sex, as in the life of the hody had
studied hy interior artifices to allure to themselves male compan-
ions, insinuating themselves hy things external,using every method
of engaging men's minds, entering into the aff^ections and delights
of every one, hut with an evil end, especially to gain influence
and dominion. Hence they have such a nature in the other
life, that they seem to he ahle of themselves to do every thing,
imhihing and contriving various arts, which they suck in as
greedily as sponges do water, whether clean or filthy : so do they
receive alike things profane and holy, which, having received,
they h'i'rvg into act, with a view, as stated, of gaining influence
and dominion. It was given me to perceive their interiors, and
to discern how filthy they are, and how polluted with adulteries
and hatreds. Tt was also given me to perceive how strongly ope-
rative their sphere is. They reduce their interiors into a state of
persuasion, so that their interiors may conspire with their exte-
riors to effect what theij purpose : they thus compel and violently
drive other spirits to think in all respects as they do. No reason-
ings are manifested among^ them. ; hit there is a certain simulta-
neous mass of reasonings inspired hy evil affections, which thus
operates, with application to particidar tempers, so gaining an
1983, 1984.] GENESIS- 297
entrance into the minds of others^ whom they draw over to their
party ^ either overpowering or ensnaring them by their pei'sua^ions.
They study nothing more than to destroy conscience^ and when
this is destroyed^ they possess the interiors of men^ yea^ obsess
them^ although man is ignorant of it. At this day there do not
exist external obsessions, as formerly, but internal ones, occa-
sioned' by such spirits. They who ham no conscience are thus
obsessed. The interiors of their thoughts are in a state of not
dissimilar insanity / but they are concealed and veiled over with
an external decorum and feigned uprightness, from motives of
self honor, gain, and reputation. That this is the case may be
known to themselves, if they do but attend to their thoughts.
GENESIS.
CHAPTER THE SEVENTEENTH.
1984. FEW are able to believe that there is in the Word an
internal sense, which does not at all appear from the letter, and
they doubt it because such internal sense is so remote from the
literal sense, that it is, as it were, as distant from it as heaven is
from earth. That, however, the literal sense contains such things
in it, and that it is representative and significative of arcana which
no one sees but the Lord, and angels from the Lord, appears from
what has been advanced throughout the First Part of this work.
The literal sense, in respect to the internal sense, is as the body
of a man in respect to his soul. Whilst man is in the body, and
his thoughts are grounded in corporeal things, he is almost
totally ignorant of the "soul ; for the functions of the body are
dift'erent from those of the soul, insomuch that if the functions
of the soul were discovered, they would not be recognized to
be such. Thus it is also with the internal things of the Word.
In them is the soul, that is, the life, of the Word, because
they have respect solely to the Lord, to his kingdom, to the
church, and to the things appertaining to his kingdom and
church in man ; and when these things are respected, it is the
Word of the Lord, for then there is essential life in it. That
this is the case, has been abundantly proved in the First Part
of this work ; and it has been given me to know of a certainty
that it is so : for no ideas concerning corporeal and worldly
things can possibly pass to the angels, such ideas being cast off,
and altogether removed, as soon as ever they de{)art from man ;
according to what was shown from experience in the First Part
298 GENESIS. [Chap. xvii.
of this work, n. 1769—1772; and how they are changed, n.
1872 — 1876. This may also appear very evident from many
passages in the Word, which are in no sort intelligible in the
literal sense, and which could not be recognized as the Word of
the Lord, luiless they had in them such a soul, or life ; neither
would they appear to be divine to any one, who had not been
taught from his infancy to believe that the Word was inspired,
and consequently holy. Who would know, for instance, from the
literal sense, what is signified by the things which Jacob spoke
to his s(»ns before his death, (Gen. xlix ;) as that " Dan should
be a serpent by the way, an adder in the path- way, that biteih
the horse's heels, so that his rider shall fall backward," (verse
17 :) that "a troop shall spoil Gad, and he shall spoil the heel,"
(verse 19 :) that ''Naphtali is a hind let loose, giving goodly
words," (verse 21 :) that " Judah shall bind his foal to the vine,
and his ass's colt unto the choice vine : he shall wash his gar-
ments in wine, and his clothes in the blood of grapes : his eyes
shall be red with wine, and his teeth white with milk," (verses
11, 12.) So in many passages in the prophets, the signification
of which can appear only from the internal sense, in which all
things, even to the most minute, cohere in most beautiful order.
The case is the same with what the Lord said in Matthew con-
cerning the last times : Li the consummation of the age " the
sun shall be darkened, and the moon shall not give her light,
and the stars shall fall from heaven, and the power of the heavens
shall be shaken ; and then shall appear the sign of the Son of
Man in heaven : and then shall all the tribes of the earth mourn,'*
(xxiv. 29, 30.) These words by no means signify the actual
darkening of the sun and moon, nor the falling of the stars from
heaven, nor the mourning of the tribes, but they relate to the
states as to charity and faith, which in the internal sense are the
sun and moon, and which will be darkened ; also, to the knowl-
edges of good and truth, which are the stars, and are here called
the powers of the heavens, which thus shall fall away and dis-
appear; as will likewise all things appertaining to faith, which
are the tribes of the earth ; as was also shown in the First Part
of this work, n. ai, 32, 1053, 1529, 1530, 1531, 1808. From
these few instances then may appear what the internal sense of
the Word is, and that it is remote, and in some cases very re-
mote, from the literal sense ; but still the literal sense represents
truths, and exhibits appearances of truth, in which man may
abide when he is not in the light of truth itself.
Chap, xvii.] GENESlb. 999
CHAPTER XYII.
1. AND Abrara was a sou of ninety and nine years : and
Jehovah appeared unto Abram, and said unto'hiui, I am God
Shaddai ; walk before me, and be thou perfect.
2. And I will set my covenant between me and thee, and will
multiply thee most exceedingly.
3. And Abram fell on his face : and God spake with him,
Baying,
4. As for me, behold my covenant is with thee, and thou
shalt be for a father of a multitude of nations.
5. And thy name shall not any more be called Abram, but
Abraham shall thy name be, because I have made thee to be a
fatner of a multitude of nations.
6. And I will make thee fruitful most exceedingly : and I
will make thee become nations, and kings shall come out of
thee.
7. And I will establish my covenant between me and thee
and thy seed after thee, in their generations, for an everlasting
covenant, to be a God unto thee, and to thy seed after thee.
8. And I will give unto thee, and to thy seed after thee, the
land of thy sojournings, all the land of Canaan, for an everlast-
ing possession ; and I will be their God.
9. And God said unto Abraham, thou shalt keep my cove-
nant therefore, thou and thy seed after thee, in their genera-
tions.
10. This is my covenant which ye shall keep between me
and you and thy seed after thee ; Every male among you shall
be circumcised.
11. And ye shall circumcise the flesh of your foreskin ; and
it shall be a sign of the covenant between me and you.
12. And a son of eight days shall be circumcised among you,
every male in your generations, he that is born in the house, or
bought with silver, of every son that is a stranger, who is not of
thy seed.
13. He shall surely be circumcised that is born in thy house,
and he that is bought with thy silver : and my covenant shall
be in your flesh for an everlasting covenant.
14. And the uncircumcised male, who is not circumcised in
the flesh of his foreskin, tliat soul shall be cut ofl" from his peo-
ple ; he has made void my covenant,
15. And God said unto Abraham, As for Sarai thy wife, thou
shalt not call her name Sarai, but Sarah shall her name be.
16. And I will bless her, and will give thee a son also of her :
yea, I will bless her, and she shall become nations ; kings of peo-
ple shall be of her.
17. And Abraham fell upon his face, and laughed, and said
300 GENESIS [Chap. xvii.
in his heart, Shall [a child] be born to a son of a hundred years?
and shall Sarah, a daughter of ninety years, bear ?
18. And Abraham said unto God, O that Ishmael might live
before thee !
19. And God said, Sarah thy wife shall indeed bear thee a
son ; and thou shalt call his name Isaac : and I will establish
my covenant with him for an everlasting covenant, and with his
seed after him.
20. And as for Ishmael, I have heard thee : behold, 1 will
bless him, and I will make him fruitful and will multiply him
most exceedingly ; twelve princes shidl he beget ; and I will
make him become a great nation.
21. But my covenant will I establish with Isaac, whom Sarah
shall bear to thee at this set time in the next year.
22. And he left off speaking with him : and God went up
from Abraham.
23. And Abraham took Ishmael his son, and all that were
born in his house, and all that were bought with his silver,
every male among the men of Abraham's house, and circumcised
the flesh of their foreskin, in the self-same day, as God had said
unto him.
24. And Abraham was a son of ninety and nine yeare, when
he was circumcised in the flesh of his foreskin.
25. And Ishmael his son was a son of thirteen years, when
he was circumcised in the flesh of his foreskin.
26. In the selt-same day was Abraham circumcised and
Ishmael his son.
27. And all the men of his house, he that was born in the
house, and he that was bought with silver of a son that was a
stranger, were circumcised with him.
THE CONTENTS.
1985. THE subject treated of in this chapter is the union of
the Divine Essence of the Lord with the Human, and of the Hu-
man with the Divine; and, also, the Lord's conjunction by the
Human Essence with mankind.
1986. That Jehovah was manifested to the Lord in his
Humanity, verse 1. Foretelling union, verses 2, 3, viz., of the
Divinity with the Humanity, and of the Humanity with the
Divinity, verses 4, 5. And that from him is all good' und truth,
verse 6. That thus the conjunction of the Divinity with man-
kind would be effected by him, verse 7. And that the heavenly
kingdom would become his, which he would give to those who
should have faith in him, verses 8, 9. But that man must first
1985— 1988.J GENESIS. 301
remove evil loves and their filthy lusts, and thus be purified ;
this is what was represented and is signified by circumcision,
verses 10, 11. Thus conjunction would be effected, both with
those within the church and those out of it, verse 12. That
purification must needs precede, otherwise there would be no
conjunction but damnation ; and yet, that the conjunction
cannot exist but in the impure principle of man, verses 13, 14.
The union of the Human Essence with the Divine, or of truth
with good, is foretold, verses 15, 16, 17. Also conjunction with
those who are principled in the truths of faifli, both those who
belong to the celestial church and those who belong to the spi-
ritual church, verses 18, 19. And that the latter also should
receive the good things of faith, verse 20. The conclusion,
that all this would be effected by the union of the Human
Essence with the Divine in the Lord, verse 21. The end of
the prediction, verse 22. That thus it should be effected, and
that it was thus effected, verses 23 — 27.
THE INTERNAL SENSE.
1987. Verse 1. And Mram was a son of ninety and nine
years : and Jehovah appeared unto Ahram, and said unto him, I
am God Shaddai ; walk before m,e, and be thou perfect. " Abrani
was a son of ninety and nine years," signifies the time before
the Lord fully conjoined the internal man with the rational ;
Abram signifies the Lord in that state, and in that age : "and
Jehovah appeared unto Abram," signifies manifestation : " and
said unto him," signifies perception : " I am God Shaddai,'*
signifies, in the literal sense, the name of the God of Abram,
by which name the Lord was first represented to the patriarchs :
" walk before me," signifies the truth of faith : " and be thou
perfect," signifies the good.
1988. " And Abram was a son of ninety and nine years." —
That hereby is signified the time before the Lord fully conjoined
the internal man with the rational, appears from the signification
of nine when it precedes ten, or, what is the same thing, of
ninety-nine when it precedes a hundred : for Abram, when Isaac
was born to him, was a hundred years old. The nature of the
internal sense of the Word may particularly appear from num-
bers as well as from names. Numbers in the Word, of what-
ever amount, signify things, as also do names : for there is
nothing in any' part of the Word which does not contain a
divine principle, or which has not an internal sense ; and how
remote that is from the literal sense, appears more especially
from this circumstance. The names and numbers are not at all
60-2 . GENESIS. [Chap. xvii.
attended to in heaven, but only the things which are signified
by names and numbers ; as for example : whenever the number
seven occurs, instead of seven there is presented to the angels
an idea of something holy ; for seven signifies what is holy,
because the celestial man is the seventh day or the sabbath,
consequently, the Lord's rest : see n. 84—87, 395, 4-33, 716,
881. It is the same with other numbers : thus, whenever the
number twelve occurs, there is presented to the angels an idea
of all things belonging to faith, by reason that the twelve tribes
have that signification, n. 577. That numbers in the Word
signifv things, may be seen in the F^rst Part of this work, n.
482, 487, 488, 493, 575. 647, 648, 755, 813, 693. The case is
the same with the number ninety-nine. That this number sig-
nifies the time before the Lord fully conjoined the internal man
with the rational, appears from the signification of a hundred
years, which was Abram's age when Isaac was born to him, by
whom was represented and signified the Lord's rational man
which was conjoined with his internal, that is, with the Divinity.
A hundred, in the Word, signifies the same as ten, because that
number is composed of ten multiplied by ten, and ten signifies
remains, as was shewn in the First Part of this work, n. 576 ;
what remains signify as appertaining to man, may be seen,
n. 468, 530, 561, 660, 1050 ; and what remains signify as apper-
taining to the Lord, may be seen 1906, These arcana cannot
be further explained ; but it is in every one's power to conceive
them, provided he first learn what remains are (for at the pre-
sent day this is unknown) ; and provided it be understood that
remains, as appertaining to the Lord, signify the principles of
divine good which he procured to himself by his own power,
and by which he united the Human Essence to the Divine.
Hence may appear what is signified by ninety-nine, and that
this number, as preceding a hundred, signifies 'the time before
the Lord fully conjoined the internal man with the rational.
By Ishmael was represented the Lord's first rational principle,
the character of which was sufficiently shewn in the preceding
chapter ; but by Isaac is represented 'the Divine Rational prin-
ciple of the Lord, as will appear from what follows. That
Abram tarried so long in the land of Canaan, being now twenty-
three years, ten before Ishmael was born, and thirteen after-
wards, and that he had no son as yet by Sarai his wife, but
that a promise of a son was first given him, when he was ninety-
nine years old, are circumstances which, every one must see,
involve some arcanum ; the arcanum is, that he thereby repre-
.sented the union of the Lord's Divine Essence with the Human,
and indeed of his internal man, which was Jehovah, with his
rational principle.
1989. That Abram signifies the Lord in that state and in
that age, appears from what has been before said concerning
1989, 1990.J GENESIS. 303
Abram. Abram, in the internal sense, represents the Lord ;
for no other Abram is understood in heaven, when the name
occurs in the AVord. They who arc born wntliin the church,
and have heard of Abram from the Word, do indeed, when
thoy enter the other life, retain a knowledge of such a person,
but as he is like any other individual, and cannot be of any help
to them, they no longer concern themselves about him ; and
they are informed, that by Abram, in the Word, no other is
meant than the Lord : but the angels, who are in celestial ideas,
and do not determine them to any particular man, are altogether
ignorant of Abram, wherefore, when the Word is read by man,
and Abram is named, they have no perception of any other
than the Lord ; and on the reading of these words, they have a
perception of the Lord in that state and in that age ; for here
Jehovah speaks with Abram, that is, with the Lord.
1990. •' Jehovah appeared to Abram." — That these words
signify manifestation, appears without explication ; for, as was
said, by Abram is represented the Lord. No man in the whole
world ever saw Jehovah the Father of the Lord, save the Lord
alone ; as he himself has declared in John : "No one hath seen
God at any time ; the only-begotten Son, who is in the bosom
of the Father, he hath brought him forth to view," (i! 18 :) and
again : "Ye have neither heard his voice, — nor seen his shape,"
(v. 37 ;) and again in the same evangelist : " Not that any one
hath seen the Father, save He who is of God : he hath seen the
Father," (vi. 46.) The Infinite itself, which is above all the
heavens, and above the inmost principles appertaining to man,
cannot be manifested except by the Divine Humanity, which
appertains to the Lord alone. The communication of the In-
finite with finite beings is not possible in any other way ; which
also is the reason, that, when Jehovah appeared to the members
of the Most Ancient Church, and afterwards to those of the
Ancient Church after the flood, and also in succeeding times to
Abraham and to the prophets, he was manifested to them as a
man ; and that this man was the Lord, he himself expressly
declares in John : " Your father Abraham rejoiced to see my
day ; and he saw it, and was glad : — Verily, verily. I say unto
you, before Abraham was, I am," (viii. 50, 58.) The same is
declared in the prophets ; as in Daniel, to whom he appeared as
the Son of Man, (vii. 13.) Hence it may a}.pear, that the In-
finite Esse, which is Jehovah, cannot possibly be manifested to
man, except by the Human Essence, consequently, by the
Lord ; and thus that it was manifested to none but to the Lord
alone. In order therefore that he might be present with m^n,
and conjoined to him, after man had altogether removed him-
self from the Divinity, and had immersed himself in filthy lusts,
and thereby in things merely corporeal and earthly, he assumed
the Human Essence itself by actual nativity, that thus the Ia«
304 GENESIS. [Chap. xviL
finite Divinity might still adjoin itself to man, who was so far
removed ; otherwise the human race must have perished with
the death of the damned to all eternity. The other arcana re-
lating to the manifestation of Jehovah in the Humanity of the
Lord, when he was in the state of humiliation, before he fully
united the Human Essence to the Divine, and glorified it, will,
by the divine mercy of the Lord, be explained, as far as they
are capable of being apprehended, in the following pages. I
1991. ''And said unto him." — That hereby is signified per-
ception, appears from the Lord's perception, which was from
Jehovah, concerning which see above, n. 1919 ; and because
by Jehovah or God's saying, in the internal sense, is meant
perceiving, n. 1602, 1791, 1815, 1819, 1822.
1992. " I am God Shaddai." — That hereby is signified, in
the literal sense, the name of the God of Abram, by which the
Lord was first represented before the patriarchs, appears from
what is said in the Word concerning Abram, and concerning
the house of his father, as worshipping other gods. In Syria,
whence Abram came, there were remains of the Ancient Church,
and there several families retained the worship of that church ;
as appears from the case of Eber, who was of that country, and
from whom was descended the Hebrew nation, and who also
retained the name of Jehovah, as appears from what was shev^ n
in the First Part of this work, n. 13-1:3 ; and from the case of
Balaam, who also was of Syria, and who offered sacrifices, and
called Jehovah his God ; that he was of Syria, appears Numb,
xxiii. 7 ; that he offered sacrifices, appears Numb. xxii. 39, 40 ;
xxiii. 1. 2, 3, 14, 29 ; that he called Jehovah his God, appears
Numb. xxii. 8, 13, 18, 31 ; xxiii. 8, 12, 16. But this was not
the case with the house of Terah, the father of Abram and
Nachor. This was one of the families of the nations which had
not only lost the name of Jehovah, but also served other gods,
and, instead of Jehovah, worshipped Shaddai, whom they called
their god. That they had lost the name of Jehovah, appears
from what was adduced in the First Part of this work, n. 1343 ;
and that they served other gods, is plainly declared in Joshua :
"Joshua said unto all the people. Thus saith Jehovah the God
of Israel : Your fathers dwelt beyond the river iji old time, even
Terah the father of .Abraham and the father of JYachor ; arid
they se, ved other gods. Now fear ye Jehovah, and serve him in
sincerity and in truth ; and put away the gods which your fathers
served beyond the river, and in Egypt, and serve Jehovah : and
if it be evil in your eyes to serve Jehovah, choose ye this day
whom ye will serve, whether the gods whom your fathers served
beyond the river, — or the gods of the Amorites," (xxiv. 2, 14,
15.) That Nachor, also, Abram's brother, and the nation des-
cended from him, served other gods, appears from the case of
Laban the Syrian, who dwelt in the city of Nachor, and who
1991, 1992. J GENESIS. 305
worshipped imaj^cs, or Tcrapliim, which Rachel took away, (Gen.
xxvi. lU ; xxxi. 19, 26, 32, 34 ;) see also what is said on that
subject ill the First Part of this work, n. 13o(). That instead
of Jeliovah they worshipped Shaddai, whom they called their
God, is plainly declared in Moses : "I appeared unto Abraham,
Isaac, and Jacob, as God Shaddai, but by my name Jehovah I
was not known to them," (Exod. vi. 3.) Hence it may appear
what sort of person Abram was in his youth, viz., that he was,
like other Gentiles, an idolator, and that he had not yet, whilst
in the land of Canaan, rejected from his mind the God Shaddai,
by whom is signified, in the literal sense, the name of the God
of Abram : and that by this name the Lord was hrst represented
before the patriarchs, Abraham, Isaac, and Jacob, appears from
the passage just cited, (Exod, vi. 3.) The reason that the Lord
was pleased first to be represented before them by the name of
Shaddai, is, because the Lord is never willing to destroy sud-
denly, much less instantaneously, the worship "inseminated in
any one from infancy ; for this would be to pluck up the root,
and thus to destroy the holy principle of adoration and worship
deeply implanted, which the Lord never breaks but bends. The
holy principle of worship, rooted in early life, is of such a nature,
that it cannot endure violence, but must be bent with moderation
and gentleness. Such is the case in regard to the Gentiles,
who, during their life in the body, had worshipped idols, and
yet had lived in mutual charity : the holy principle of their wor-
ship is not, in the other life, removed instantaneously, but
gradually : for they who have lived in mutual charity, are in a
state capable of having the good things and truths of faith
easily implanted in them, which afterwards they receive with
joy : for charity is the very ground of reception. Thus it was
with Abraham, Isaac, and Jacob ; the Lord permitted them
to retain the name of God Shaddai. insomuch that he said that
he was God Shaddai, which he did on account of its significa-
tion. Some of the interpreters translate the name of " Shaddai "
by "the Almighty;"* others by "the Thunderer;" but it
properly signifies a Tempter, and a Benefactor after temptations.
This appears in Job, who so often mentions the name, because
he was in temptations ; as in the following passages : " Behold,
happy is the man whom God correcteth : therefore despise not
thou the chastening of Shaddai,^' (v. 17.) " The arrows of Shad-
dai are within me, — the terrors of God do set themselves in
array against me," (vi. 4.) " He forsaketh the fear of Shad-
daij' (vi. 14.) " I would speak to Shaddai, and I desire to reason
with God," (xiii. 3.) "He stretcheth out his hand against God,
and strengtheneth himself against Shaddai," (xv. 25.) " His eyes
shall see his destruction, and he shall drink of the wrath of Shad'
* It is always so rendered in the Eiiglisi» Bible. — Jidit.
VOL. II. 0
80ii GENESIS. [Chap. xvii.
daiy' (xxi. 20.) " As for Shaddni, we cannot find him out : he i&
excellent in power, aud in judgment, and in plenty of justice : ht
will not afflict'' (xxxvii. 23.) Also in Joel : " Alas, for the day !
for the di\y of Jehovah is at hand, and as a destruction from Shad-
dai it shall come'' (i. 15.) That such is its signification may liko-
' wise appear from the word Shaddai itself, which signifies devasta-
tion, consequently temptation, for temptation is a species of de-
vastation. As, however, the title derives its origin fiom the
nations of Syria, God is not called " Elohim Shaddai," but " El
Shaddai," and in Job only " Shaddai," and " El " or " God " is men-
tioned separately.* As comfort is experienced after temptations,
they also attributed to the same Shaddai the good thence ensu-
ing ; as in Job xxii. 17, 23, 25, 26 ; also the understanding of
truth, which is likewise derived thence, (xxii. 8 ; xxxiii. 4.) As
he was thus held to be the God of truth, (for devastation, tempt-
ation, chastisement, and rebuke, come not from good, but from
truth ;) and as the Lord was by him represented to Abraham,
Isaac, and Jacob, therefore the name was retained even amongst
the prophets : but in them by Shaddai is understood truth.
Thus in Ezekiel, speaking of the cherubim : " I heard the voice
of their wings, as the voice of many waters, as the voice of
Shaddai, when they went, the voice of a tumult, as the voice
of a camp," (i. 24.) Again, in the same prophet : " The court
was full of the brightness of the glory of Jehovah ; and the
voice of the wings of the cherubim was heard, even to the outer
court, as the voice of God Shaddai when he speaketh," (x. 4, 5.)
Jehovah here denotes good, and Shaddai truth : by wings, in
like manner, are signified, in the internal sense, things a{)per-
t?,ini>:g to truth. Isaac and Jacob also make mention of God
Shaddai in a like sense, viz., as one who tempts, and delivers
from temptation, and afterwards blesses. Thus Isaac said to
his son Jacob, when he tied because of Esau : '' God Shaddai
bless thee, and make thee fruitful, and multiply thee," (Gen.
xxviii. 3.) Jacob said to his sons, when they went into Egypt
to buy corn, and were so much afi-aid of Joseph : " God Shaddai
give you mercy before the man. that he may send awav your
other brother, and Benjamin," (Gen. xliii. 14.) So Jacob, (then
called Israel,) when blessing Joseph, who was in the evils of
temptations more than his brethren, and was delivered ^ut of
theui, says, " By the God of thy father, who shall help thee,
and by Shaddai, who shall bless thee," (Gen. xlix. 25.) Hence
then it is, that the Lord was willing first to be represented by
God Shaddai, whom Abram worshipped, saying, "I am God
Shaddai ; " and afterwards to Jacob, " I am God Shaddai : be
fruitful and multiply," (Gen. xxxv. 11 ;) the subject previoualy
* Elohbn h the word commonly used for "God" in tlie Hebrew Scriptme.'» :
though El. bearing the same meaning, but with more particular reference to tlw
idea of poiBer or might, also occurs frequently. — Edit.
1993— 1996.J GENESIS. 307
treated of, in the internal sense, is, also, that of temptations.
The worship of Shaddai had its origin amongst this people from
this circumstance, that (as with a certain nation, concerning
which, by the divine mercy of the Lord, more will be said else-
where) there were often heard rebuking spirits, and afterwards
spirits who brought consolation, by the members of the ancient
church : the rebuking spirits were perceived on the left side
beneath the arm, and angels were then present from the head,
who governed the spirits, and moderated their rebuke ; and as
they supposed every thing to be divine which was said to them
by spirits, they named that rebuking spirit Shaddai ; and because
he afterwards comforted them, they called him God Shaddai.
The people who lived at that time, like the Jews in succeeding
times, in consequence of not understanding the internal sense
of the Word, held it as a point of religion, that all evil, conse-
quently all temptation, comes from God, as well as all good,
and, consequently, all comfort : but that the case is otherwise,
may be seen in the First Part of this work, n. 245, 592, 696,
1093, 1874, 1875.
1993. " Walk before me." — That hereby is «ignifiea the
truth of faith, appears from the signification of walking, as
denoting to live according to the truth of faith, concerning
which see n. 519 ; and also from the signification of a way, of
which walking is predicated, as denoting truth, concerning
which see n. 627.
1994. " And be thou perfect." — That hereby is signified the
good of charity, appears from the signification of perfect, as
denoting to do good from a principle of truth, that is, good
from the conscience of truth, consequently from charity, for
charity forms conscience, concerning which signification of it
see above, n. 612. But as the Lord is the subject treated of,
in the internal sense, by perfect is signified the good of charity ;
for good proceeds from charity, insomuch that even the truth
which is thence derived is good.
1995. Verse 2. ^nd I will set my covenant between me and
fhee, and will multiply thee most exceedingly. " I will set my
covenant between me and thee," signifies the union of the
internal man, which was Jehovah, with the interior : " and will
multiply thee most exceedingly," signifies the fructification of
the affection of truth to infinity.
1996. " I will set my covenawt between me and thee." —
That hereby is signified the union of the internal man, which
was Jehovah, with the interior, appears from the signification
of a covenant, as denoting conjunction ; for wheresoever men-
tion is made in the Word of a covenant between Jehovah and
man, nothing else is signified by it, in the internal sense, but
the Lord's conjunction with man. The covenants so often esta-
blished between Jehovah and the posterity of Jacob, had no
808 GENESIS. [Chap, xviy
other representation than this : but as this was shewn so fully
in the First Part of this work, n. 665, 666, 1023, 1038, 1864,
it would be superfluous to prove it again. The Lord's internal
man was Jehovah, because conceived of Jehovah ; but the inte-
rior is here represented by Abram, wherefore " my covenant
between me and thee," signifies the union of the internal man,
or Jehovah, with the interior, consequently with the Lord's
Human Essence.
1997. " And will multiply thee most exceedingly." — That
these words signify the fructification of the aff"ection of truth to
infinity, may appear from, the significaiion of multiplying, which
is predicated of truth, concerning which see n. 43, 55, 913,
983 ; and as it relates to the Lord, it signifies the fructification
of truth from good to infinity, concerning which see above,
n. 1940. There are two affections, viz., the affection of good
and the affection of truth ; and the affection of good consists in
doing good from the love of good, and the affection of truth in
doing good from the love of truth. These two affections appear
at first view as if tliey were the same, but they are distinct front
each other, both in respect to their essence and to their origin.
The affection of good, or the doing of good from the love of
good, properly belongs to the will ; but the affection of truth,
or the doing of good from the love of truth, properly belongs to
the understanding. Thus these two affections are distinct from
each other, like the will and the understanding. The aflection
of good is grounded in celestial love, but the affection of truth
is grounded in spiritual love. The affection of good can be pre-
dicated only of the celestial man, but the affection of truth of
the spiritual man. What the celestial principle is, and tho
celestial man, and what the spiritual principle is. and the spi-
ritual man, was abundantly shewn in the First Part of this
work. The most ancient church, or that before the flood, was
in the afiection of good ; but the ancient church, or that after
the flood, was in the affection of truth ; for the former was a
celestial church, but the latter was a spiritual church. All
angels in the heavens are distinguished into celestial and spi-
ritual ; the celestial being those who are in the affection of good,
and the spiritual those who are in the affection of truth : and
to the former the Lord appears as a sun, but to the latter as a
moon, n. 1529, 1530, 1531, 1538. This, or the afi"ection of
truth, the Lord united to the affection of good, which consists
in doing good from the love of good, when he united the Human
Essence to the Divine. Hence by multiplying most exceedingly
is signified the fructification of truth from good to infinity.
1998. Verse 3. ^)id Abram fell on his face; .and God spake
with him, saying. " Abram fell on his face," signifies adoration :
' and God spake with him, saying " signifies a degree of per-
ception. He is called " God," because by God Shaddai, whoir
1997—1999.] GENESIS. 309
Abram worshipped, is represented the Lord ; also, because tlie
subject treated of is concerning truth, wliicli was to be united
with good.
1999. '* Abram fell on his face." — That these words signify
adoration, appears without explication. To fall on the face was
a ceremony of adoration in the most ancient chui'ch, and thence
was adopted by the ancients, by reason that the face signified
the interiors, and the state of their humiliation was represented
by falling on the face : hence this became a usual ceremony in
the Jewish representative church. True adoration, or humilia-
tion of heart, is attended with prostration on the face to the
earth before the Lord, as a gesture naturally flowing from it.
For in humiliation of heart there is an acknowledgment on
man's part, that he is mere filthiness, and at the same time an
acknowledgment of the infinite mercy of the Lord towards such
a being ; and when the mind is kept in these acknowledgments,
it lets itself down towards hell, and prostrates the body, nor
does it elevate itself until it is elevated by the Lord. This is
the case in all true humiliation, accompanied with a perception
of elevation by the Lord's mercy. Such was the humiliation of
the members of the most ancient church. But the case is other-
wise with adoration, when it does not proceed from humiliation
•of heart, see n. 1153. That the Lord adored and prayed to
Jehovah his Father, is known from the Word in the Evangelists,
and that he did this as to a being different from himself, although
Jehovah was in him. But the state in which the Lord was at
such times, was his state of humiliation, the character of which
was described in the First Fart of this work, where it was shewn
that he was then in the infirm humanity derived from the
mother. But so far as he put off that humanity, and put on
the Divine, he was in a different state, which is called his state
of glorification. In the former state he adored Jehovah as a
person different from himself, although he was in himself; for,
as stated above, his internal was Jehovah : but in the latter, viz.,
the state ol glorification, he discoursed with Jehovah as with
himself, for he was Jehovah himself. But how these things are
cannot be conceived, unless it be known what the internal is,
and how the internal acts upon the external ; and, further, how
the internal and external are distinct from each other, and yet
joined together. This, however, may be illustrated by the in-
ternal appertaining to man, and its influx into, and operation
upon, his external. That man has an internal, that he lias an
interior or rational principle, and that he has an external, may
be seen above, n. 1889, 1910. The internal of man is that
principle by virtue of which man is man, and by which he is
distinguished from brute animals. By this internal he lives
after death, and to eternity ; and by thi.' he is capable of being
elevated by the Lord amongst angels : it is the very first form
310 GENESIS. . [Chap, xvii
l)y virtue of wliich he become?, and is, a man. By this internal
the Lord is united to man. The heaven nearest to the Lord
consists of these human internals : this, however, is gibove the
inmost angelic heaven ; wherefore these internals are the habi-
tations of the Lord himself. The whole human race is thus
most intimately present under the eyes of the Lord. In the
8ul»lunary world there appears distance : but there is none in
heaven, much less above heaven, as mav be seen from experi-
ence, n, 1275, 1277. Those internals of men have not life in
themselves, but are forms recipient of the life of the Lord.
In proportion, then, as man is in evi] whether actual or here-
ditary, he is as it were separate from this internal, which belongs
to the Lord, and is with the Lord, consequently he in the same
proportion is separate from the Lord : for although this internal
be adjoined to man, and inseparable from him, still, as mat
recedes from the Lord, in the same proportion he as it were
separates himself from it, see n. 1594. Tiiis separation, how-
ever, is not an evulsion or plucking asunder from it, for man
would then be no longer capable of living after death ; but it
consists in a dissent and disagreement of those faculties of man
which are beneath it, that is, of the rational and external man.
In proportion to this dissent and disagreement, there is a dis-
junction ; but in proportion as there is no dissent and disagree-
ment, man is conjoined by the internal to the Lord ; and this
is effected in proportion as he is principled in love and charity,
for love and charity are what conjoin. Thus it is in re-pect to
man. But in respect to the Lord, his internal was Jehovah
Himself, inasmuch as he was conceived of Jehovah, who cannot
be divided and become another's, as the internal of man is in
the case of a son who is conceived of a human father ; for what
is divine is not capable of division, like what is human, but is
one, and the same, and is permanent. With this internal the
Lord united the Human Essence ; and as the internal of the
Lord was Jehovah, it was not a form recipient of life, as the
internal of man is, but was life itself. His Human Essence
also, by union, was in like manner made life ; wherefore the
Lord so often saith that he is life ; as in John : ^ As the Father
hath life in himself, so hath he given to the Son to have life in
himself," (v. 26 ; not to mention other passages in the same
Evangelist, as i. 4 ; v. 21 ; vi. 33, 35, 48 ; xi. 25.) In propor-
tion, therefore, as the Lord was in the humanity which he
received hereditarily from the mother, he appeared distinct from
Jehovah, and adored Jehovah as a being different from himself ;
but in proportion as he put off this humanity, the Lord was not
distinct from Jehovah, but one with him. The former state, as
remarked above, was the Lord's state of humiliation, but the
latter was his state of glorification.
2000. '-And God spake with him. say "ng."- That by these
2000—2004.1 GEXKSI^i. 311
words is sifjnified a degree of perception, appears from the sis:-
nification of Jehovah sayino;, as denoting to perceive, n. 189S,
1899. In the present case it signifies a degree of ])erception,
because in a state of humiliation, or adoration, in which, ac-
cording to its degree, he was more closely joined and united to
Jehovah ; for this is the effect of humiliation. That perceptions
are more and more interior, mav be seen, n. 161(3.
2001. That he is called " God," because by God Shaddai,
whom Abram worshipped, the Lord is represented ; and also
because the subject treated of is truth, which was to be united
with good, appears from what has been stated above. In the
Word, the Lord is sometimes named Jehovah, sometimes Je-
hovah God, sometimes the Lord Jehovih, sometimes God, —
always from a mysterious ground in the internal sense. When
the subject treated of is love or good, and the celestial church,
he is called Jehovah ; but when the subject treated of is faith
or truth, and the spiritual church, he is called God ; and this
in all cases : the reason is, because the very Esse of the Lord is
that of love, and the Esse thence derived is that of faith, i.
709, 732. In the present case, therefore, he is called God,
because the subject treated of is truth which was to be unit(;d"
with good. Another reason, in the present case, is, because
the Lord was willing to be represented by God Shaddai, whom
Abram worshipped ; wherefore the name God is retained in the
following verses : for in this chapter Jehovah is only once men-
tioned, and God several times, as in verses 7, 8, 15, 18, 19,
22, 23.
2002. Yerse 4. ^ds for me, behold my covenant is icith thee,
and thou shalt be for a father of a multitude of nations. " As
for me, behold my covenant is with thee," signifies the union
of the Divine Essence with the Human : " and thou shalt be for
a father of a multitude of nations," signifies the union of the
Human Essence with the Divine : a father signifies what was
from himself ; a multitude signifies truth ; of nations signifies,
good thence derived.
2003. "As for me, l)ehold my covenant is with thee." — •
That hereby is signified the union of the Divine Essence with
the Human, appears from the signification of a covenant, as
denoting conjunction, concerning which see above, n. iS'oii), ^^Q,
1023, 1038. That, in the present case, it is the union of the
Divine Essence with the Human, appears from the internal sense
of what goes before, consequently, from the words themselves,
•' my covenant is with thee."
2004. " And thou shalt be for a father of a nndtitude of
nations." — That hereby is signified the union of the Human
Essence with the Divine, cannot so w^ell appear from the expli-
cation of each particular expression in the internal sense, unless
they are viewed under a sort of general idea, by which thi»
312 GENESIS. [Chap. xvii.
sense is presented. The internal sense is sometimes of this
nature ; and, when it is, it may be called more universal, as
being more remote from the letter. The proximate sense re-
sulting from the explication of each particular expression in this
passage is, that all truth and all good are from the Lord ; for,
as will be shewn presently, a father signifies, from himself, that
is, from the Lord, a multitude signifies truth, and " of nations,"
signifies, good thence derived : but as these things, viz., those
of truth and goodness, are the things by which the Lord united
the Human Essence to the Divine, there hence arises that more
universal and remote sense. In this sense the angels perceive
these words, and at the same time they have a perception of a
reciprocal union, viz., of the Lord's Divine Essence with the
Human, and of the Human with the Divine : for, as just stated,
*' Jls for me, my covenant is with thee," signifies the union of
the Divine Essence with the Human ; whence the present
passage signifies, the union of the Human Essence with the
Divine. That the union was reciprocally effected, is an arcanum
which has never as yet been discovered, and is one that can
hardly be explained to human apprehension : for the nature of
itflux is not as yet known to any, and without a knowledge of
iciflux. it is impossible to form any idea of the nature of re-
ciprocal union. It may, however, be in some sort illustrated
from the case of influx in respect to man ; for even with man
conjunction is reciprocal. From the Lord through the internal
man, treated of just above, n. 1U99, there continually flows life
into man's rational principle, and through this into the external
man, being, indeed, into the scientifics and knowledges of the
external man ; and not only does it adapt those things to receive
life, but also arranges them into order, and thus renders man
capable of thinking, and finally of becoming rational. This
conjunction is that of the Lord with man, and without it man
would have no capacity of thinking, much less of becoming
rational; which may appear to every one from this consideration,
that in man's thinking faculty are contained innumerable arcana
of science and the analytical art, so innumerable, indeed, that
they can never be all explored to eternity : and these do not at
all flow-in by the senses, or by the external man. but by the
internal ; but man on his part advances to meet this life, vVhich
is from the Lord, by scientifics and knowledges, and thus he
reciprocally joins himself. But with respect to the union of the
Lord's Divine Essence with his Human, and of the Human
with the Divine, this infinitely transcends man's conjunction :
for the Lord's internal was Jehovah Himself, consequently, life
itself ; whereas man's internal is not the Lord, nor, consequently,
life, but a recipient of life. The Lord had union with Jehovah ;
but man has not union with the Lord, but conjunction. The
Lord by his own jjroiier power united himself to Jehovah, where-
2004.J GENESIS. 313
fore also he was made righteousness ; but man's conjunction is
not eifectcd by his own power but by the Lord's, so that the
Lord joins man to himself. This reciprocal union is what the
Lord means, when he attributes to the Father what belongs to
himself, and to himself what belongs to the Father ; as in John :
" Jesus cried and said, He that believeth on me, believeth not
on me, but on him that sent me. And he that seeth me, seetli
liim that sent me. I am come a light into the world, that who-
soever believeth on me should not abide in darkness," (xii. 44,
45, 46 ;) in which words are contained the deepest arcana relating
to the union of good with truth, and of truth with good, or,
which is the same thing, of the Divine Essence with the Human,
and of the Human with the Divine ; wherefore he saith, " He
that believeth on me, believeth not on me, but on him that sent
me ; " and presently, " He that believeth on me ; " those words
intervening respecting that union, " He that seeth me, seeth
him that sent me." Again, in the same Evangelist : " The
words which I speak unto you, I speak not of myself : but the
Father^ that dwelleth in me, he doeth the works : Believe me
that I am in the Father, and the Father in me. — Verily I say
unto you. He that believeth on me, the works which I do," &c.,
(xiv. 10, 11, 12.) In these words the same arcana are contained,
relating to the union of good with truth, and of truth with
good ; or, what is the same thing, of the Lord's Divine Essence
with the Human, and of the Human with the Divine ; wherefore
he saith : " The words which I speak unto you, I speak not of
myself : the Father that dwelleth in me, he doeth the works : "
and, presently, " The works which I do," <fec. ; words respecting
the union here likewise intervening, " I am in the Father, and
the Father in me." This is the mystical union spoken of by
many. Hence it appears that the Lord was not a different
Person or Being from the Father, although he spake of the
Father as of a different person : and this by reason of the re-
ciprocal union which was to be effected, and which was eftected ;
for he frequently declares plainly that he is one with the Father :
as in the passages above cited : He that seeth me seeth him that
sent me," (John xii. 45.) Also : " The Father that dwelleth in
me. — Believe me that I am in the Father, and the Father in me,"
(John xiv. 10, 11.) Again : '' If ye had known me, ye would
have known my Father also," (viii. 19.) Again: " If ye had
known me ye would have known my Father also : and from hence-
forth ye know him, and have seen him. Philip saitli unto him.
Lord, shew us the Father. — Jesus said unto him. Have I been
BO long time with you, and yet thou hast not known me, Philip ?
He that hath seen me hath seen the Father : how sayest thou then,
Shew us the Father ? Believest thou not that / am in the Father
and the Father in me V (xiv. 7 — 10.) And again: " I and my
Father are one," (x. 30.) Hence it is, that in heaven they know
814 GENESIS. [Chap. xvii.
no other Father tlian the Lord, because the Father is iu him,
and he is one with the Father, and when any see him, they,
as he saith himself, see the Father, see n. 15.
2005. That "a father," (spoken of Abram,) signifies what
was from himself, appears from the signification of father, just
treated of, viz., whate'ver was from the Father was from himself,
as being one. The internal of every man is from the father, the
external from the mother ; or, what is tlie same thing, the soul I
itself is from the father, the body, with which the soul is clothed,
is from the mother ; nevertheless, the soul and the body make a
one, for the soul belongs to the body, a.id the body to the soul,
and thus they are inseparable. The Lord's internal was from
the Father, consequently, it was the Father Himself: hence it
is that the Lord says, that the Father is in him ; "I am in the
Father, and the Father in me ;" " He that seeth me seeth the
Father ;" " I and my Father are one :" as appears from the
passages above cited. Li the Word of the Old Testament he is
also called Father ; as in Isaiah : " Unto us a child is born, unto
us a son is given ; and the government shall be upon his shoulders :
and his name shall be called Wonderful, Counsellor, the mighty
God, the everlasting Father, the Prince of Peace," (ix. 6 ;) where
it must be evident to every one, that the child born to us, and
the son given to us, is the Lord, who is called the everla^gting
Father. Again, in the same prophet : " Thou art our Father,
though Abram be ignorant of us, and Israel acknowledge us
not ; Thou, Jehovah, art our Father, our Redeemer; thy name
is from everlasting," (Ixiii. 16 :) speaking also of the Lord, who
is called Jehovah our Father ; for there is no other Redeemer.
So in Malachi : " Have not we all one Father ? hath not one God
created us?" (ii. 10 ;) to create is to regenerate, as was shewn
in the First Part of this work, n. 10, 88, 472. Not to mention
that by Jehovah, in the Word of the Old Testament, is every
where meant the Lord ; for all the rites and ceremonies of the
church represented him, and all things in the Word, in the in-
ternal sense, have respect unto him.
2006. That a multitude signifies truth, appears from the
signification of a multitude, as denoting truth, concerning which
see above, n. 1941 ; and from the signification of being multi-
.plied, as being predicated of truth ; concerning p;aich. see n
43, 55, 913, 983.
2007. That nations signify the good thence «Vxived, appears
from the signification of nations, as denoting ^<)od ; concerning
which, see the First Part of this work, n. 1159, 1258, 1259,
1360, 1416, 1849.
2008. Verse 5. Ji7id thy name shall not any more he called
Jibram, but Abraham shall thy name be; because I h..ve made
thee to be a father of a multitude of nations. " Thy name shall
not any more be called Abram," signifies that he shall put ofi
2005— 2009.J GENESIS. 315
what was human : " but Abraham shall thy name be," signifies
that he shall put on what is divine : " because 1 have made thee
to be a father of a multitude of nations," signifies here as above,
that all truth, and good thence derived, is from him.
2009. " Thy name shall not any more be called Abram." —
That hereby is signihed that he should put ofi" what was human ;
and that by these words, " Abraham shall thy name be," is sig-
nified that he sliould put on what was divine, appears irom the
signification of a name ; also, from the signification of Abram,
and, afterwards, of Abraham. When it is said in the Word
repecting any one, "This shall be thy name," it signifies that
such would be his nature and quality, as appears from what was
said n. 144, 145, 1754 : and as the name signifies the quality
of any person, it comprehends in one aggregate whatever is in
him : for, in heaven, no attention is paid to the name of any
one, but when any one is named, or when the term " name " is
mentioned, there is presented the idea of the person's quality,
or of all tilings which are his, are appertaining to him, and are
in him : hence a man, in the Word, signifies quality. In
order to make this matter more clear to the understanding, it
may be expedient to adduce some further passages from the
Word in confirmation of it. In the blessing, "Jehovah bless
thee and keep thee : Jehovah make his face shine upon thee,
and be gracious unto thee : Jehovah lift up his ct)untenance
upon thee, and give thee peace. Thus shall they put my name
■upon the children of Israel," (Numb. vi. 24 — 27.) Here it is
plain what is meant by a name, and by putting the name of
Jehovah upon the children of Israel, viz., that Jehovah should
bless, should preserve, should enlighten, should be gracious,
and should give peace ; consequently, that such is the nature
and quality of Jehovah or of the Lord. So in the decalogue :
2'AoM shall not bring the name of Jehovah thy God into what is
vain; for Jehovah will not hold him guiltless who bringeth his
name into what is vain" (Exod. xx. 7 : Dent. v. 11 ;) where to
bring the name of God into what is vain, does not signify his
name, by all things, generally and singly, which are from him,
consequently, all things, generally and singly, relating to the
worship of him, which ought not to be despised, much less to
be blasphemed and defiled. So in the Lord's prayer : " Hallowed
be thy name : thy kingdom come : thy will be done, as in heaven
so upon the earth," (Luke xi. 2 :) neither by name is here meant
the name, but all things appertaining to love and faith ; for
these things belong to God or to the Lord, aad are from him ;
and as these things are holy, when they are accounted such,
the kingdom of God comes, and his will is done on earth as in
heaven. That " name " has such a signification, appears from
all the passages of the Old and New Testament wliere the term
is mentioned ; as in Isaiah : " In that lay shall ye say. Praise
316 GENESIS. [Chap. xvii.
Jehovah, call upon his name, declare his doings among the
people, make mention that his name is exalted," (xii. 4 :) where
to call upon the name of Jehovah, and to make mention that it
is exalted, by no means signifies to make any worship consist
in a name, and to believe that Jehovah is called upon by his
name merely, but by knowing his nature and quality, conse-
quently, by all things, generally and particularly, which are
from him. Again, in the same prophet : " Wherefore glorify
ye Jehovah in the fires, even the name of Jehovah the God of
Israel in the isles of the sea," (xxiv. 15 ;) where to glorify
Jehovah in the fires is to glorify him from the holy things of
love ; and to glorify the name of Jehovah the God of Israel in
the isles of the sea, is to glorify him from the holy things of
faith. Again, in the same prophet : " 0 Jehovah our God, —
by thee only will we make me7ition of thy name" (xxvi. 13 ;)
and again ; " I have raised up one from the north, and he shall
come : from the rising of the sun he shall call upon my name^^
(xli. 25 ;) where to make mention of, and to call upon, the name
of Jehovah, is to worship him from the good things and the
truths of faith : they who are from the north are they who are
without the church, and in ignorance of the name of Jehovah,
who nevertheless call upon his name when they live in mutual
charity, and adore a Deity the Creator of the universe ; for the
calling on Jehovah consists not in mentioning his name, but in
his worship and its quality : that the Lord is also present with
the Gentiles, may be seen, n. 932, 1032, 1059. Again, in the
same prophet : " The nations have seen thy righteousness, and
a?l kings thy glory ; and thou shall he called by a nevi name,
which the mouth of Jehovah shall name," (Ixii. 2 :) where to be
called by a new name denotes being changed into another nature,
that is, created anew or regenerated. So in Micah : " All people
will walk every one in the name of his God ; and we will walk
in the name of Jehovah our God for ever and ever," (iv. 5 :)
where to walk in the name of his God manifestly denotes profane
worship, and to walk in the name of Jehovah denotes true
worship. So in Malachi : " From the rising of the sun even
unto the going down of the same, my name shall he great among
the Gentiles : and in every place incense shall be offered to my
7iame, and a pure ofl'ering : for my name is great among the
Gentiles," (i. ll :) where by name is not signified name, but
wors'up, which is the quality of Jehovah or the Lord, from
wliich he is pleased to be adored. So in Moses : " The place
wl ich Jehovah your God shall choose— ^o put his name there,"
and — " to cause his name to dwell there ; thither shall ye bring
all that I command you," (Deut. xii. 5, 11, 14 ; xvi. 2, 6, 11 :)
where, also, by putting his name, and causing his name to
dwell there, is not signified a name, but worship, consequently,
the quality of Jehovah or the Lord, from which he is to be
2009.J GENESIS. 317
worshipped : his quality is the good of love and the truth of faith,
and with those who are principled in these the name of Jehovah
dwells. So in Jeremiah : " Go ye now unto my place which
was in Shiloh, where I caused my name to dwell at the first.'*
(vii. 12 :) where name, in like manner, denotes worship, conse-
quently, the doctrine of true faith. That Jehovah does not
dwell with him who merely knows and utters his name, must
be plain to every one, for a name alone, without an idea of
quality, a knowledge of quality, and a belief of quality, is a
mere empty expression ; hence it is evident that name denotes
quality and the knowledge of it. So in Moses : " At that time
Jehovah separated the tribe of Levi, — to minister unto him, and
to bless in his name,'^ (Deut. x. 8 ;) where to bless in the name
of Jehovah does not signify in the mere name, but by those
things appertaining to the name of Jehovah spoken of above.
So in Jeremiah : " This is his name whereby he shall be called :
Jehovah our righteousness," (xxiii. 6 :) where the name denotes
righteousness, which is the nature and quality of the Lord who
is here treated of. So in Isaiah : "Jehovah hath called me fronv
the womb, from the bowels of my mother hath he made mention
of my na7ne" (xlix. 1:) speaking also of the Lord: to mak(.
mention of his name is to instruct concerning his nature and
quality. That quality is signified by name, appears still moi-e
evidently in the Revelation : Thou hast a few names even in
Sardis which have not defiled their garments ; and they shall
walk with me in white ; for they are worthy. He that over-
cometh, the same shall be clothed in white raiment ; and I will
not blot out his name out of the book of life ; but I will confess
his name before my Father, and before his angels. " Him that
overcometh— / will write upon him the name of God, and the
name of the city of God, New Jerusalem, which cometh down
out of heaven from my God ; and my new name," (iii. 4, 5, 12 :)
where it evidently appears that name does not signify name but
quality : having his name in the book of life has a like signifi-
cation ; and the same also is meant by confessing hi? name
before the Father, and by writing upon him the name of God,
and of the city, and a new name. So also in other passages,
where mention is made of names written in the book of life,
and in heaven, (Rev. xiii. 8 ; xvii. 8 ; Luke x. 20.) In heaven,
one is distinguished from another solely by his quality, which
in the literal sense is expressed by his name ; as may also appear
to every one from this consideration, that when mention is made
of any person on earth, he is presented in the idea of another
according to his quality, whereby he is known and distinguished
from others : now in the other life ideas remain, but names
perish ; still more must this be the case amongst the angels.
Hence it is that name, in the internal sense, denotes qi ality,
or to know the quality of the person or being whose uanae it
318 GENESIS. [Chap. xvii.
is. So in the Revelation ; speaking of him that sat on the
white horse : " On his head were many diadems ; and he has a
name written, that no one knew but he himself. He was clothed
with a vesture dipped in blood ; and his name is called the Wora
of God,'' (xix. 12, 13.) Here it is plainly declared that the
name, that is, the quality of him that sat on the white horse,
is the Word of God. That the -name of Jehovah is the know-
ledge of nature and quality, viz., that he is all the good of love
and all the truth of faith, appears plainly from these words of
the Lord : " 0 righteous Father, — I have known thee, and
these have known that thou hast sent me ; and I have declared
unto them thy name, and will declare it : that the love wherewith
thou hast loved me may be in them, and I in them," (John
xvii. 25, 26.) That the name of God, or of the Lord, is all the
doctrine of faith concerning love and charity, which is signiiied
by believing on his name, appears from these words in the same
Evangelist : " As many as received him, to them gave he power
to become the sons of God, even to them that believe on his
name," (i. 12.) " If ye shall ask any thin^ in my name, I will
do it. If ye love me, keep my commandments," (xiv. 14, 15.)
" Whatsoever ye shall ask of the Father in my name, he will give
it you. These things I command you, that ye love one another,"
(xv. 16, 17.) So in Matthew : " Where two or three are gathered
together in my name, there am. I in the midst of them," (xviii.
20 :) they that are gathered together in the name of the Lord,
are those who are principled in the doctrine of faith concerning
love and charity, consequently who are principled in love and
charity. So in the same Evangelist : " Ye shall be hated of all
nations /or my name's sake," (x. 22 ; xxiv. 9, 10 ; Mark xiii. 13 :)
where " for my name's sake " evidently means, for the sake of
his doctrine. That the name itself is of no avail, but only that
which the name implies, viz., the all of charity and faith, appears
clearly from these words in Matthew : " Have we not prophesied
in thy 7iame, and by thy name cast out devils, and in thy name
done many wonderful works ? And then will I profess unto
them, I never knew you : depart from me ye that work iniquity,"
(vii. 22, 23.) Hence it is evident, that they who make worship
to consist in a name, as the Jews did in the name of Jehovah,
and as Christians do in the name of the Lord, are not on that
account more worthy than others, because a meie name avails
nothing ; but true worth arises from being such as the Lord
acquires, which is to believe on his name. When, also, it is
said that there is salvation in no other name but in that of the
Lord, it means, that there is salvation in no other doctrine,
that is, in no other thing than in mutual love, which is the tru«
doctrine of faith ; consequently, in no other than the Lord,
because all love, and faith grounded therein, is from him alone.
2010. Since then name signifies quality, and to know tha
ooiO_20tO.J GENESIS. 319
quality of the person or beino^ to whom the name belongs, it
may hence appear what is signified by the words in this verse :
Thy name shall not he calkd any more Ahram, but Abraham,
shall thy name be ; viz., that he should not be of the nature and
quality which he then had, but of the nature and quality which
he was about to have. That Abram served other gods, and
worshipped the god Shaddai, has been shewn above, n. 1992 ;
but as he represented the Lord, and that as to his internal man,
consequently the celestial principle of his love, therefore his
former quality was to be destroyed ; that is, the name Abram
was to be changed into another quality, by which the Lord
might be represented. On this account the letter H was taken
out of the name of Jehovah (being the only letter in that name
which implies Divinity, and signifies I Am, or To Bk), and was
inserted in the name Abram, so as to render it Abraham. The
same was done with Sarai, as recorded hereafter, to whose name
also the same letter was added, and she was called Sarah.
Hence likewise it may appear, that Abraham, in the internal
sense of the Word, represents Jehovah or the Lord. But it is
to be observed that, in representations, it is of no consequence
what may be the representing person's character, because in
them the person representing is not thought of, but the thing
represented ; as was stated and shewn above, n. 665, 1097,
1361. Hence then the signification of these words, in the in-
ternal sense, is, that the Lord should put off what was human,
and put on what .was Divine ; which also results from the series
of things treated of before, and likewise from that of the things
which follow : for a promise is now made concerning Isaac, by
whom was to be represented the Lord's Divine Rational.
2011. " Because I have made thee to be a father of a multi
tude of nations." — That these words signify here, as above that
all truth, and good thence derived, is from him, appears from
the signification of a father, as denoting from him ; from the
signification of a multitude, as denoting truth ; and from the
signification of nations, as denoting good thence derived ; con-
cerning which, see above, n. 2005, 2006, 2007. That these
same words, in a more universal or more remote sense, signify
the union of the Human Essence with the Divine, may be seen
above, n. 2004. For the union of the Lord's Human Essence
with the Divine is like that of truth with good, and the union
of his Divine Essence with the Human is like that of good
with truth, which is reciprocal ; yea, in the Lord it was truth
itself which united itself with good, and good itself which united
itself with truth ; for the Infinite Divinity cannot otherwise be
expressed than as Good Itself and Truth Itself. The human
mind, therefore, is in no fallacy when it thinks that the Lord
is Good Itself and Truth Itself.
2012. Verse 6. And I will make thee fruitful most exceed-
320 GENESIS. [Chap. xvii.
ingly ; and I will make thee become nations, and kings shall come
out of thee. " I will make thee fruitful most exceedingl}^," sig
nifies the fructification of pfood to infinit}' : " and I will make
thee become nations," signifies that all good is from him : " and
kings shall come out of thee," signifies that from him is all
truth.
2013. " I will make thee fruitful most exceedingly." — That
hereb)' is signified the fructification of good to infinity, appears
from the signification of being made fruitful, as being predicated
of good ; concerning which, see above, n. 43, 55, 913, 983 : and
as it is said " most exceedingly," and the Lord is the subject
treated of, it signifies fructification to infinity.
2014. " And I will make thee become nations." — That
hereby is signified that all good is from him, appears from the
signification of nations, in its genuine and primitive sense, as
denoting good ; concerning which, see n. 1259, 1260, 1416^
1848.
2015. " And kings shall come out of thee." — That hereby
is signified that all truth is from him, appears from the signifi-
cation of a king, both in the historical and prophetical parts of
the Word, as denoting truth ; according to what w^as said, n.
1672 ; but which has not as yet been fully shewn. From the
signification of nations, as denoting principles of good, and
from the signification of kings, as denoting truths, may appear
what is the nature and quality of the internal sense of the
Word, and also how remote it is from the literal sense. When
a person reads the Word, particularly the historical part of it,^
he supposes that the nations mentioned only signify nations,
and the kings only kings, and thus that, in the very Word itself,
the subject treated of is the nations and kings there named :
but the idea both of nations and of kings altogether perishes
when it is received by the angels, and there succeeds instead
the idea of good and truth. This must needs appear strange^
yea, as a paradox, but still it is true ; and the truth of it may
appear to every one from this consideration, that supposing
nations to be signified in the Word by nations, and kings by
kings, the Word of the Lord would scarcely involve any thing
more than any other history or writing, and thus would be a
mere worldly composition. In the Word, however, there is
nothing but what is divine, consequently what is celestial and
spiritual. Thus in this verse, where it is written that Abraham
should be made fruitful, and should be made to become nations,
and kings should come out of him : what is there in such things
but what is merely worldly, and in no respect heavenly ? for
there is in them only the glory of this world, which is of no
account in heaven : whereas, supposing it to be the Word of the
Lord, there must needs be in it the glory of heaven, and not at
all of the world : wherefore also the literal sense is altogether
2013— 2015.J GENESIS. 321
obliterated and vanishes, when it passes into heaven, so thafe
nothing of a worldly natnre is mixed with it. For by Abrahai»
is not meant Abraham, but the Lord : by his being made fruitfuE
is not meant his posterity as being to increase most exceedingly^
but the good of the Lord's Human Essence, and its increase to»
infinity : by nations are not meant nations, but principles oL'
goodness : and by kings are not meant kings, but truths. StilLl
the history is maintained in all its truth according to the li'teral
sense : for it is true that Jehovah thus spake to Abraham ; andif
also that he was thus made fruitful, and that both nations acid
kings proceeded from him. That kings signify truths, may ap^•
pear also from the following passages : " The sons of strangrir»
shall build up thy walls, and their kinfrs shall minister uisto»
thee. Thou shall suck the milk of the Gentiles, and shalt ^wck-
the breast of kings,^^ (Isaiah Ix. 10, 16 :) what is meant by sadt-
ing the milk of the Gentiles and the breast of kings, does n.®>fc
at all appear from the letter, but from the internal sense, im.
which it denotes to be gifted with goods and instructed in trutfer..
So in Jeremiah : " There shall enter into the gates of this citj\,
kings and princes, sitting upon the throne of David, riding im.
chariots and on horses," (xvii. 25 ; xxii. 4 :) to ride in a chari»>t
and on horses is a prophetical phrase, signifying an abundance-
of things intellectual ; as may appear from many passages in tlie^
prophets ; consequently, by kings entering the gates of a city-
is signified, in the internal sense, to be initiated into the truths-
of faith. Such is the heavenly sense of the Word, into whi(;h
the worldly literal sense passes. Again, in the same prophet z
" Jehovah — hath despised in the indignation of his anger the
king and the priest. The gates [of ZionJ are sunk into the
ground ; he hath destroyed and broken her bars : the king and
the princes are amongst the Gentiles : the law is no more/'
(Lament, ii. 6, 9 ;) where the king denotes the truth of faith„
and the priest the good of charity : Zion denotes the church,,
which is destroyed, and whose bars are broken : hence the king
and the princes, that is, truth and the things appertaining to-
truth, shall be banished amongst the Gentiles, insomuch that,
there will not be any law, that is, any thing of the doctrine of
faith. So in Isaiah : '" Before the child shall know to refuse the-
evil, and to choose the good, the land shall be forsaken which:,
thou abhorrest of her two kings," (vii. 10 ;) speaking of tlic-
Lord's coming : the land which shall be left denotes faith, which
at that time wo-uld be lost, the truths of Avhich are the king*
whicii should be abhorred. Again, in the same prophet : " 1
will lift up my hand to the nations, and set up my standard to
the people : and they shall bring thy sons in their bosom, and
thy daughters shall be carried upon tiieir shoulders : kings shall
be t/ty nursing-fathers, and their princesses shall give thee suck,"
(xlix. 22, 23.) Nations and daughters signify principles of good
vol.. 11. V
S22 GENESIS. [Chap. xvii.
ness : people and sons signify truths, as was shewn in the First
Part of this AV'ork. That nations signify principles of goodness,
see n. 1259, 1260, 1416. 1849 : that daughters have a like sig-
nification, see n. 489, 490, 491 : that people denote truths, see
n. 1259, 1260 : that sons have a like signification, see n. 489,
491, 53-3, 1147. Kings, therefore, denote the truths in general
by which they should be nourished, and princesses the prin-
ciples of goodness by which they should be suckled. It is the
same thing whether we speak of principles of goodness and
truth, or of those who are principled in them. Again, in the
same prophet : " He shall sprinkle many nations : the kings shall
shut their mouths at him : for that which had not been told
them shall they see, and that which they had not heard shall
they consider," (lii. 15 ;) speaking of the Lord's coming : na-
tions signify those who are affected by principles of goodness,
and kings those who are affected by truths. So in David : " Be
wise now therefore, 0 ye kings, be instructed, ye judges of the
earth : serve Jehovah in fear, and rejoice in trembling : kiss the
Son, lest he be angry, and ye perish from the way," (Psalm ii.
10, 11, 12 ;) where kings denote those who are principled in
truths, who also, on account of the truths possessed by them,
are called throughout the Word king's sons : the Son here de-
notes the Lord, who is so called because he is truth itself, and
all truth is from him. So in John : " They sung a new song,
saying, Thou art worthy to take the book, and to open the seals
thereof. Thou hast made us unto our God kings and priests ;
and we shall reign on the earth," (Rev. v. 9, 10 :) where they
who are principled in truths are called kings. The Lord also
calls them the sons of the kingdom, in Matthew : '" He who
soweth the good seed is the Son of Man : the field is the world :
the good seed are the sons of the kingdom : and the tares are the
sons of the wicked," (xiii. 37, 3f5.) Again, in John: "The
sixth angel poured out his vial upon the great river Euphrates ;
iind the water thereof was dried up, that the way of the kings
from the east might be prepared," (Rev. xvi. 12 :) that by the
Euphrates is not signified the Euphrates, nor by kings from the
cast such kings, is evident : what is signified by the Euphrates,
may be seen, n. 120, 1585, 1866 : the kings from the east are
the truths of faith which oriuinate in the "ood thinu's of love.
Again, in the Revelation : " The nations of them that are saved
shall walk in the light of it ; and the kings of the earth do bring
their glory and honor into it," (xxi. 2^ ;) where the nations de-
note those who are in principles of goodness, and the kings of
the earth those who are principled in truths ; which is plain also
from this consideration, that the words in this passage are pro-
phetical, not historical. Again : " With whom the kings of the
earth have committed fornication, and have been made drunk
with the wine of her fbrnicatiou." (Kev.xvii. 2 ;) and in another
2015.] GENESIS. 323
place : " All nations have drunk of the wine of the wrath of her
fornication, and the kings of the earth have committed fornica-
tion with her," (Rev, xviii. 3, 9 :) where the signification is the
«ame. That by kings of the earth are not signified kings, is
•evident, for the subject treated of is the falsification and adul-
teration of the doctrine of faith, that is, of trutii, which is for-
nication : the kings of the earth denote the truths which are
falsified and adulterated. Again, in the Revelation : "The ten
horns which thou sawest, are ten kings, which have received no
kingdom as yet, but " receive power as kings one hour with the
beast : these have one mind, and shall give their power and
strength unto the beast," (xvii. 12, 13 :) that kings in this pas-
sage do not signify kings, must be obvious also to every one ;
for it is altogether unintelligible, if literally taken, that ten
kings should receive power as kings one hour with the beast.
To the same purport it is written in ani:>ther place : " I saw the
beast, and the kings of the earth, and their armies, gathered
together to make war against him that sat on the horse, and
against his army," (Rev, xix. 19 :) that he who sat upon the
horse is the Word of God, is plainly declared in verse 13 of the
same chapter : against this the kings of the earth are said to be
gathered together : the beast denotes the good principles of love
profaned, and kings denote the truths of faith adulterated ; they
are called the kings of the earth, because within the church :
that the earth signifies the church, see n. 662, 1066, 1067, 1262.
A white horse denotes the understanding of truth, and he that
sat upon him denotes the Word. The signification of kings is
still more evident in Daniel, in chap, xi., which treats of the
war between the king of the south and the king of the north, by
whom are signified truths and falsities, which combated toge-
ther ; the combats are there also described historically by war.
As a king signifies truth, it may be seen what is signified, in
the internal sense, by calling the Lord a king, and also a priest ;
and likewise what principle appertaining to the Lord was repre-
sented by kings, and what by priests. Kings represented his
Divine Truth, and priests his Divine Good, All the laws of
order, by which the Lord governs the universe as a king, are
truths ; but all the laws by which he governs the universe as a
priest, and by which he also rules truths themselves, are prin-
ciples of goodness ; for government grounded in truths alone
would condemn every one to hell, but government grounded in
principles of goodness rises out of hell, and elevates into hea
ven ; see n, 1728. As these two principles appertaining to the
Lord exist in conjunction, they were also represented of old by
the function of royalty exercised in conjunction with that of the
priesthood ; as in the case of Melchizedek, who was king of
Salem, and at the same time priest to God Most High, (Gen.
xiv. 18.) It was afterwards represented amongst the Jews, with
321 GENESIS. [Chap. xvii.
whom a representative church, as to form, was instituted, by
the judges and priests, and at last by the kings ; but as kings
represented truths, which ought not to bear rule, by reason, as
just stated, that they condemn, therefore their appointment was
80 far displeasing to the Lord, that the people were blamed for
it, and the nature of truth considered in itself was described by
the manner of a king, (1 Sam. viii. 11 — 18 ;) and it was before
enjoined by Moses (Deut. xvii. 14 — 18,) that they should choose
genuine truth originating in good, and not spurious, and that
they should not defile it by reasonings and scientifics. This is
what is implied in the regulation concerning a king in the pas-
sage last cited ; which it is impossible for any one to discern by
the literal sense, though it appears evident from every particular
in the internal sense ; whence it follows also, that nothing was
represented and signified by a king, and by the royal function,
but truth.
2016. With respect to this circumstance, that all good, and
truth derived from good, is from the Lord, it is an established
truth. The angels have a perception of it, insomuch that they
perceive, in proportion as they are under the Lord's influence,,
that they are in goodness and truth, but in proportion as the.y
are under self-influence, that they are in evil and falsity. They
also avow this to novitiate spirits, and to such spirits as doubt
of it ; and even further, that they are kept from evil and falsity
arising from their own proprium, and are preserved in goodness
and truth, by the Lord. Their detention from evil and falsitr,.
and the influx of goodness and truth, is also perceivable by
them ; see n. 1614. As to man's supposing that he does good
from himself, and thinks truth from himself, it is a mere ap-
pearance, because he is in a state destitute of perception, and
in the greatest obscurity in regard to influx : wherefore he draws
his conclusion from appearances, and even from fallacies ; from
which he never suffers himself to be removed, so long as he be-
lieves only his senses, and so long as he reasons thence as
whether it be so or not. But although this is the case, still
man ought to do good, and to think what is true, as from him-
self ; for otherwise he cannot be reformed and regenerated ; the
reason of which may be seen n. 1937, 1947. The subject
treated of in this verse is the Lord's Human Essence as about
to be united to the Divine, and that all good and truth would
thus come to man from the Divine Essence through his Human.
This is a divine arcanum which few believe, because they do not
comprehend it : for they suppose that Divine good might reach
to man without the Humanity of the Lord being united to the
Divinity : but that this is impossible was brieflv shewn above,
n. 1676, 1990, where it was stated that man had so far removed
himself from the Supreme Divinity, by the lusts into which
he had immersed himself, and by the falsities with which he
2016—2019.] GENESIS. 325
had blinded himself, that it was not possible for any influx of
the Divinity to enter into the rational principle of the human
mind, except by and through the Humanity, which the Lord
united in himself to the Divinity. By his Humanity the com-
munication was eifected, for thus the Supreme Divinity could
come to man ; as the Lord plainly declares in several passages :
as when he says of himself, that he is the way, and that tliere
is no coming to the Father but by him. This then is what is
here affirmed. — that all good and truth is from him, viz., from
the Humanity united to the Divinity.
2017. Verse 7. And I will establish my covenant between
me and thee, and thy seed after thee, in their generation^), for an
everlasting covenant, to be a God unto thee and to thy seed after
thee. " I will establish my covenant between me and thee,"
signifies union : " and thy seed after thee," signifies conjunction
with those who have faith in him : " in their generations," sig-
nifies those things which appertain to faith : " for an everlasting
covenant," signifies conjunction with such : " to be a God unto
thee," signifies the Divinity of the Lord in him : " and to thy
seed after thee," signifies a Divine principle from the Lord with
those who have faith in him.
2018. '■ I will establish my covenant between me and thee.'
— That these words signify union, appears from the signification
of a covenant as denoting union ; concerning which, see above,
n. 665, 666, 1023, 1038. This union is treated of throughout
this chapter ; and it has been shewn above that Jehovah, who
here speaks, was in the Lord, because he was one with him
from his first conception and nativity, since he was conceived of
Jehovah, and hence his internal was Jehovah. This was illus-
t] ated by what is similar in the case of man, n. 1999, whose
s(ml is one with his body, or his internal with his external,
a'though there is a distinction between them, and they are
sometimes so distinct, that the one strives with the other ; as is
the case in temptations, in which the internal chides and cor-
rects the external, and is desirous to reject the evil that is in
the external ; and still they are joined together, or are a one,
because both soul and body belong to the same man. This may
be further exemplified by the case of a person whose thoughts
are different from what he expresses in his countenance, in his
words, and in his gestures ; in which case there is an interior
principle which disagrees with the external : but still they are a
one ; for thought belongs to and is constitutive of the man as
much as the outward countenance, lips, and gestures are : but
there is union, when the latter, that is, the countenance, the
words of the lips, and the gestures, agree with the thoughts.
This may serve for illustration,
2019. "And thy seed after thee." — That these words sig
nify conjunction with those who have faith in him, appears
32(3 GENESIS. [Chap. xviL
from the sitinificatiou of seed, as denoting faith ; concerning
which, see n. 1026, 1447, 1610 : and from the signification of
the phrase after thee, as denoting to follow. To walk after any
one, is a form of speaking which often occurs in the Word, as
Jerem. vii. 8 ; viii. 2 ; Ezek. xx. 16 ; also Mark viii. 34 ; Luk&
ix. 23 ; xiv. 27 : wherefore, in the passage before us, " seed after
thee," signifies those who are principled in faith, and who follow
him ; and, in the internal sense, those who are born of him.
2020. " In their generations."— That these words ^ signify
the things which appertain to faith, appears from the significa-
tion of generations, as denoting those things which are gene-
rated and born of charity ; that is, all the things of faith, or,
what is the same thing, all those who are regenerated of the
Lord, consequently in whom is faith grounded in charity ; con-
cerning which faith, by the divine mercy of the Lord, more
will be said hereafter. That generations, and also births, have
such a signification, was shewn in the First Part of this work,
n. 613, 1041, 1145, 1330.
2021. " For an everlasting covenant." — That these words
signify conjunction with such, appears from the signification of
a covenant, as denoting conjunction, concerning which see above,
n. 665, 666, 1023, 1038 : that it is with those who are called
the seed, appears from what immediately follows, and from
mention of a covenant being again repeated in this verse ; thus
the former covenant has relation to the union of Jehovah with
the Human Essence, and the latter to conjunction with those
who are the seed. In order that a more distinct idea may be
conceived of the union of the Lord's Divine Essence with the
Human, and of the Lord's conjunction with mankind by means
of faith grounded in charity, it may be expedient both here, and
in other places, to apply to the former the term " union," and
to the latter the term " conjunction." This distinction is alse
grounded in truth and the nature of things : for between the
Divine and Human Essence of the Lord there was a union ^
whereas between the Lord and mankind, by means of faith^
grounded in charity, there is a conjunction. This appears from
the consideration that Jehovah, or the Lord, is life, and his
Human Essence was also made life, as has been shewn above ;.
and between life and life there is union : but man is not life,
but a recipient of life, as has also been shewn above ; and when
life flows into a recipient of life, there is conjunction ; for it is
adapted to it as an active principle is to a passive, or as what in
itself is alive to what in itself is dead, which thence obtains life
The principal and the instrumental (as they are termed) appear
indeed conjoined as if they were one, but still they are not so ;
for the former is by itself, and the latter is by itself. Man o\
himself is not alive ; but the Lord out of mercy adjoins him to
himself, and thus causes him to live to eternity ; and because
2020— 2025.J GENESIS. 327
they thus still remain distinct, the connexion between them ia
expressed by the term " conjunction."
2022. " To be a God unto thee."— That hereby is signified
the Divinity of the Lord in him, appears from what was said
above concerning the Lord's Divine Essence, as being in him.
2023. " And to thy seed after thee." — That hereby is sig-
niiied a divine principle from the Lord with those who have
faith in him, appears from the signification of seed, as denoting
faith grounded in charity, concerning which, see n. 1025, 1447,
1610 ; and from the signification of the phrase after thee, as
denoting to follow him, concerning which, see above, n. 2019.
The Divine principle abiding with those who have faith in the
Lord, is love and charity : and by love is meant love to the Lord ;
and by charity love towards our neighbor. Love to the Lord
cannot possibly be separated from love towards our neighbor ;
for the Lord's love is towards the whole human race, which he
desires to save eternally, and to adjoin entirely to himself, so as
for none of them to perish ; wherefore whosoever has love to the
Lord, has the Lord's love, and thus cannot do otherwise than
love his neighbor. But they who are principled in love towards
their neighbor, are not all, on that account, principled in love
to the Lord ; as the upright Gentiles who are in ignorance coq-
cerning the Lord ; with whom, nevertheless, the Lord is present
in charity, as vras shewn in the First Part of this work, n. 1032,
1059. It is the same with others who belong to the church : for
love to the Lord is love in a superior degree. They who have
love to the Lord are celestial men : but they who have love
towards their neighbor, or charity, are spiritual men. The
most ancient church, or that before the flood, which was a
celestial church, was principled in love to the Lord : but the
ancient church, or that after the flood, which was a spiritual
church, was principled in neighborly love, or in charity. This
distinction between love and charity will be observed in the fol-
lowing pages, whensoever the expressions occur.
2024. Verse 8. " And I will give unto thee^ and to thy seed
after thee, the land of thy sojournings, all the land of Canaan^
for an everlasting possession ; and I will be their God. "I will
give unto thee, and to thy seed after thee, the land of thy so-
journings," signifies that the Lord acquired to himself all things
by his own strength, which are the land of his sojournings ; " I
will give unto thee," signifies that his are the things in the hea-
vens and the earth : " and to thy seed after thee," signifies that
he would give them to those who should have faith in him ; " all
the land of Canaan," signifies the heavenly kingdom : " for an
everlasting possession," signifies to eternity : " and I will be
their God," signifies that God is one.
2025. " I will give unto thee and to thy seed after thee the
land of thy sojournings." — That by these words is signified that
•328 GENESIS. [Chap. xvi..
the Lord acquired to himself all things by his own strength,
which are the land of his sojournings, appears from the signifi-
«cation of sojourning, as denoting to be instructed, concerning
which, see n. 1463. As man acquires life to himself particularly
fcy instruction in the scientifics, the doctrinals, and knowledges
<of" faith, hence sojourning signifies the life thus acquired ; in
reference to the Lord, it signifies the life which he procured to
ihimself by knowledges, by temptation-combats, and by victories
in them ; and as he procured it to himself by his own strength,
this is here signified by the land of his sojournings. That the
Lord procured all things to himself by his own strength, and by
his own strength united the Human Essence to the Divine, and
the Divine to the Human, and that hereby he alone became
righteousness, appears plainly in the prophets ; as in Isaiah :
■" Who is this that cometh from Edom, — travelling in the great-
ness of his strength V — " / have trodden the winepress alone,
and of the people there was none with me. — I looked, and there
was none to help ; and I wondered that there was none to uphold ;
therefore 7nine own arm brought salvation unto me," (Ixiii. 1, 3,
5 :) Edom denotes the Lord's Human Essence ; his strength and
liis arm denote his power : that the power was his own is ex-
pressly declared by its being said, that there was none to help,
snone to uphold, and that his own arm brought salvation unto
Slim. Again, in the same prophet : " He saw that thei-e was no
■one, and wondered that there was no intercessor : therefore his
larm brought salvation unto him, and his righteousness, it sus-
tained him. For he put on righteousness as a breast-plate, and
va helmet of salvation upon his head," (lix. 16, 17 :) in like man-
ner denoting that the power was his own, and that hereby he
was made righteousness. That the Lord is righteousness, ap-
jjears from Daniel : " Seventy weeks are determined, — to make
reconciliation for iniquity, and to bring in everlasting righ-
teousness, and to seal up the vision, and the prophet, and to
anoint the most Holy," (ix. 21.) And in Jeremiah : " I will
raise unto David a righteous branch, and a king shall reign and
l^rosper, and shall execute justice and judgment in the earth :
an his days Judah shall be saved, and Israel shall dwell safely :
•and this is his name whereby he shall be called, Jehovah our
Hghteousness" (xxiii. 5, 6 : xxxiii. 15, 16.) Wherefore also he
as called " The habitation of righteousness" (Jerem. xxxi. 23 : 1.
7 :) and in Isaiah : " Wonderful and Mighty," (ix. 6.) The
reason why the Lord so often attributes to the Father what be-
longs to himself was explained above, n. 1999, 2004 ; for Je-
hovah was in him, consequently in every single thing belonging
to him. This may be illustrated by what is'similar, though not
on a footing of equality, in the case of man. The soul of man
is in him, and, consequently, in the most minute particulars
appertaining to him ; as in the most minute particulars of his
202»j.j GENESIS. 320
thouo:ht, and in the most minute particulars of his actions :
whatever in man has not his soul in it, belonirs not to him.
The Lord's soul was Life itself, or Esse itself, which is Jehovah ;
for lie was conceived of Jehovah ; consequently, it was in the
most minute particulars appertainino; to him : and as life itself
or Esse itself, which is Jehovah, belonged to him as the soul
does to man, therefore whatsoever belonged to Jehovah belonged
to him. This is what the Lord declares when he says, That he
is in the bosom of the Father, (John i. 18 ;) and that all things
which the Father hath are his (John xvi. 15 ; xvii. 10, 11.) By
virtue of good, which belongs to Jehovah he united the Divine
Essence to the Human ; and by virtue of truth he united the
Human Essence to the Divine : thus the whole work, both
generally and particularly, was from himself: nay, his Human
Essence was left to itself, in order that he might fight from him-
self against all the hells, and might overcome them ; and as he
had life in himself, as above stated, and that life was his own,
he overcame the hells by his own power and his own strength ;
as is also plainly declared in the passages above cited from the
prophets. Hence then, as he acquired all things to himself by
his own strength, he became righteousness, and vindicated the
world of spirits from the infernal genii and spirits, and thus res-
cued niankind from destruction (since mankind are governed by
spirits), and thus redeemed them. This is the reason why, in the
Word of the Old Testament, he is so often called a Deliverer, a
Redeemer, and Saviour, which is the meaning of his name Jesus.
2026. That by "I will give thee," is meant that his are all
things in the heavens and the earth, appears from what has been
already stated. To give to thee signifies in the literal sense,
that God, or Jehovah, would give to him ; as it is also said in
the evangelists, that the Father gave him all things that are in
heaven and earth : but in the internal sense, in which the truth
itself is exhibited in its purity, it signifies that the Lord acquired
those things to himself, because Jehovah was in him, and in
«very single thing belonging to him, as was stated above. This
may be further illustrated by a similar case in respect to man.
Suppose the interior or rational man, or thought, should say,
that his corporeal part would have rest or tranquillity if it would
desist from this, or if it would do that ; here he who says is the
same man as he to whom it is said ; for both the rational prin-
ciple and the corporeal belong to the man, wherefore when men-
tion is made of the former, the latter is understood. Moreover,
that the things in the heavens and earth are the Lord's, is
manifest from numberless passages in the Word. Not to men-
tion those in the Old Testament, suffice it to point to those in
the Evangelists : Matt. xi. 27 ; xxviii. 18 ; Luke x. 22 ; John iii.
34, 35 ; xvii. 2. The same appears also from what was shewn
in the First Part of this work, n. 158, 551, 552, 1G07. As the
330 GENESIS. [Chap. xvii.
Lord rules all heaven, he rules likewise all things on earth ; fo?
they are so connected, that whosoever rules the one rules all
things : for an the heaven of angels depends the heaven of
angelic spirits, on this the world of spirits, and on this the
human race. From the heavens, also, are derived all things
which are in the world and in nature ; for without influx from
the Lord through the heavens, nothing that is in nature, and
in its three kingdoms, could exist and subsist ; see n. 1632.
2027. That " unto thy seed after thee," signifies that he
would give such things to those who should have faith in him,
appears from the signification of seed, as denoting faith, con-
cerning which see n. 1025, 1-447, 1610 ; that is, faith grounded
in charity ; concerning which see n. 379, 389, 654, 724, 809,
916, 1017, 1158, 1162, 1176. They who place merit in their
actions have not the faith which is grounded in charity, conse-
quently, are not the seed here meant ; for thus they would be
saved, not by the Lord's righteousness, but by their own. That
in such there is no faith grounded in charity, that is, no
charity, appears from this consideration, that they prefer them-
selves to others, consequently they have respect to themselves
and not to others, unless so far as they are subservient to
them, holding in contempt or hatred all who are not so. Thus
by self-love they break the bands of association with others,
and never strengthen them ; and thus they destroy what is
celestial, viz., mutual love, which is the bond that holds heaven
together : for in that love heaven itself, and all its consociation
and unanimity, consist and subsist : for, in the other life, what-
ever destroys unanimity is contrary to the order of heaven itself,
consequently, it conspires to the destruction of the whole. Such
are they who place merit in their actions, and claim to them-
selves righteousness. Of this sort there are many in the other
life. Their faces are at times bright and lucid like torches, but
it is in consequence of a false fire proceeding from self-justifica-
tion, whilst, notwithstanding, they are cold. They seem some-
times to be running here and there, and confirming their self-
merit by the literal sense of the Word, hating the truths which
appertain to the internal sense ; see n. 1877. Their sphere is a
sphere of self-regard ; consequently, it is destructive of all ideas
which do not luok up to them as a kind of deities. The sphere
of many of this sort together has a dispersive power, there being
nothing in it but enmity and hostility : for when every one desires
the same thing, viz., to be served by others, he in his heart
murders the others. Some of this sort are amongst those who
Bay they have labored in the Lord's vineyard, when nevertheless
their minds have been continually intent on self-pre-eminence,
glory, honor, and gain, even to the extent of aiming to be
greatest in heaven, yea, to be served by the angels, in heart
despising others in comparison with themselves, and being, cod-
2027— 2033.J GENESIS. 331
sequently, devoid of mutual love, in which heaven consists,
and full of self-love, in which they place their heaven, being
ignorant of the true nature of the heavenly life and bliss ; con-
cerning such see n. 450, 451, 452, 1594, 1679. These are
amongst those who desire to be first, but become last (Matt,
xix. 90 ; XX. 16 ; Mark x. 31) ; and who say that they have
prophesied in the Lord's name, and done many wondrous works,
but to whom it is said, I never knew you (Matt. vii. 22, 23).
The case is otherwise with those who have only supposed them-
selves to deserve heaven from the simplicity of their hearts, and
have lived in charity ; these only regard themselves as meriting
heaven on account of its being promised, and are easily brought to
acknowledge it to be of the Lord's mercy : for the life of charity
has this acknowledgment Avithin it, true charity loving all truth.
2028. "All the land of Canaan." — That hereby is signified
the heavenly kingdom, appears from the signification of the
land of Canaan, as denoting the heavenly kingdom : concerning
which see above, n. 1413, 1437, 1607.
2029. '' For an everlasting possession." — That hereby is sig-
nified to eternity, appears without explication. They are called
possessors, and also heirs of it, not as obtaining it of merit, but
of mercy.
2030. " And I will be their God."— That hereby is signified
that God is one, appears from the consideration, that the sub-
ject here treated of is the Lord's Human Essence as being to
be united. to the Divine, so as for it also to become God ; thus,
" I will be to them for a God," signifies, in the internal sense,
that God is one.
2031. Verse 9. Jind God said unto Abraham, Thou shall
keep my covenant therefore, thou and thy seed after thee, in their
generations. " God said unto Abraham," signifies perception :
"thou shalt keep my covenant," signifies union still closer:
" thou and thy seed after thee," signifies that from him comes
the conjunction of all who have faith in him : " in their genera-
tions," signifies those things which belong to faith.
2032. "Godsaidunto Abraham. "-That these words signify
perception, appears from the signification of God's saying, in
the internal sense of the Word, as denoting to perceive ; con-
cerning which see n. 1602, 1791, 1816, 1819, 1822.
2033. " Thou shalt keep my covenant."— That hereby is
signified union still closer, appears from the signification of a
covenant, as denoting union and conjunction : concerning which
see above at verses 2, 4, 7, and n. m^, QQQ, 1023, 1038. The
repetition of the mention of the covenant in this verse, which
is so often spoken of before, denotes closer union. In the his-
torical sense, which has relation to Abraham, nothing else can
be stated, but that he should keep the covenant ; but in the
internal sense, which has relation to the Lord, the historical
332 GENESIS. [Chap. xvii.
circumstance vanishes, and things predi cable of the Lord suc-
ceed, which are, that tlie union should be closer. The union
of the Lord's Human Essence with his Divine Essence was not
eflected at once, but successively through the whole course of
his life, from infancy to the last period of his life in the world :
thus he ascended continually to glorification, that is, union ;
which is what we read in John : Jesus said, " Father, glorify
thy name. Then came there a voice from heaven, saying, 1
bo\h have glorified it, and will glorify it again," (xii. 28 ;) see
also above, n. 1690, 1864,
2034. " Thou and thy seed after thee."— That hereby is
signified that from him comes the conjunction of all who have
faith in him, appears from the signification of seed, as denoting
faith, concerning which see above ; and from the signification
of the phrase, " After thee," as denoting to follow him ; con-
cerning which see above, n. 2019. The subject above treated
of was the union of the Divine Essence with the Human, and
of the Human with the Divine : the subject now treated of is
the conjunction of the Lord with those who believe on him ;
wherefore also " thou " is again mentioned, " thou shalt keep
my covenant, thou and thy seed ;" by which repetition, and its
adjunction to seed, it appears that, in the internal sense, con-
junction is signified, and that a conjunction with those who are
the seed, by which it was shewn is signified faith grounded in
charity, n. 1025, 1447, 1610, and that faith is essential charity,
was shewn in the First Fart of this work, n. 30—38, 379, 389,
654, 724, 809, 916, 1017, 1076, 1077, 1162, 1176, 1258, 1798,
1799, 1834, 1844. The Lord, also, when speaking of his union
with the Father, immediately, and without any interruption,
speaks of his conjunction with mankind, because this was the
cause of the union ; as appears in John : " That they all may be
one ; as thou Father art in me, and I in thee, that they also may
be one in us. — And the glory which thou hast given me, I have
given them, that they may be one, even as we are one : I in
them, and thou in me. — I have declared unto them thy name,
and will declare it ; that the love wherewith thou hast loved me
may be Ai them," (xvii. 21, 22, 26 :) from which words, it is
evident, that the Lord, in the union of himself with his Father,
had respect to the conjunction of himself with mankind, and
that he had this at heart because it was his love : for all con-
junction is effected by love, love being conjunction itself. Again
in the same Evangelist : " Because I live, ye shall live also. In
that day ye shall know that I am in the Father, and ye in me,
and I in you. He that hath my commandments, and keepeth
them, he it is that loveth me," (xiv. 19, 20, 21 :) hence, in like
manner, it is evident, that the Lord, in the union of his Human
Essence with his Divine, had respect to the conjunction of him-
self with mankind ; and that this was his end, and this his love,
2034. J GENESIS. 383
which was of such a nature, that the salvation of mankind, seen
in his union with his Father, caused in him the inmost joy ; in
the above passage also is described what it is that unites, viz.,
that it is to have and to do his commandments, consequently,
to love the Lord. Again : " Father, glorify my name. Then
came there a voice from heaven, saying, I both have glorified
it, and will glorify it again. Jesus said, this voice came not
because of me but for your sakes. — And I, if I be lifted up
from the earth, will draw all unto me," (xii. 28, 30, 82 :) by
glorification is meant union, as was stated above : and that in
his union with the Fathpr, he had respect to the conjunction of
himself with mankind, is plainly declared in these words : " When
I shall be lifted up, I will draw all unto me." That a conjunc-
tion of the Infinite and Supreme Divinity with the human race
was effected by the Humanity of the Lord made Divine, and
that this conjunction was the cause of the Lord's coming into
this world, is an arcanum respecting which many are inquisitive
in their own minds, and because they do not comprehend i',
they do not believe it ; and as they do not believe it, by reason
of their not comprehending it, it becomes a stumbling block to
them. That this is the case has been given me to know by
much experience concerning those who come into the other lif).
There are very many, including almost the greatest part cf
those who passed for men of ingenuity in this world, who, when
they think that the Lord was made man, and was as another
man in his external form, and that he suffered, and that, not-
withstanding, he governs the universe, instantly fill the spheie
with scandals, by reason that this was a scandal, or stumbling
block, to them in their life of the body, although they then
kept their thoughts secret, and adored him with external sanc-
tity. For, in the other life, the interiors are laid open and are
manifested by the sphere that is thence diffused ; concerning
which see n. 1048, 1053, 1310, 1504 : hence it is manifestly
perceived what had been their faith, and what they had thought
concerning the Lord. This being the case, it may be expedient
briefly to explain how the matter really is. After all the celes-
tial principle in man was lost, that is, all love to God, so that
there remained no longer any will to what was good, the human
race was separated from the Divinity, since nothing joins them
together but love, and when there was no love, disjunction took
place, the consequence of which is destruction and extirpation.
A promise was therefore then made concerning the Lord's coming
into the world, who should unite the Humanity to the Divinity,
and, through this union, should eftect conjunction of the human
race in himself by a faith grounded in love and charity. From
the time of the first promise (concerning which see Gen. iii. 25,)
faith, grounded in love to the Lord who was to come, waa
effective of conjunction ; but when there was no longer any
334 GENESIS. [Chap. xvii.
such faith remaining throughout the earth, then the Lord came,
and united the Human Essence to the Divine, so that they
became altogether a one, as he himself expressly declares. He
at the same time taught the way of truth, shewing that every
one who should believe on him, that is, should love him and
the things appertaining to him, and who should be principled in
his love, which is extended towards the whole human race, should
be conjoined with him, and be saved. When the Humanity
was made Divine, and the Divinity Human, in the Lord, then
the influx of the Infinite or Supreme Divinity had place with
man, which could never otherwise hav^ existed. Hence, also,
there was a dispersion of the direful persuasions of falsity, and
of the direful lusts of evil, with which the world of spirits was
overcharged, and was continually overcharging more and more,
in consequence of the souls that were continually collecting in
it from this world ; and they who were in those evils and fal-
sities were cast into the hells, and thus were separated. Unless
such a dispersion had been effected, mankind must have totally
perished, they being governed by spirits from the Lord : nor
was there any other method of effecting such dispersion, as no
operation of the Divinity upon man's internal sensual principles
was practicable through the rational principle, this principle
being far beneath the Supreme Divinity not united with the
Humanity. Not to mention other arcana of a still deeper
nature, which cannot possibly be explained to the apprehension
of any man ; see what was said above, n. 1676, 1990, 2016.
That the Lord appears as a sun in the heaven of the celestial
angels, and as a moon in the heaven of the spiritual, and that
the sun is the celestial principle of his love, and the moon is
the spiritual principle of his love, see n. 1053, 1521, 1529, 1530,
1531 ; and that all things, even to the most minute, are under
his view, see n. 1274, 1277.
2035. '■ In their generations." — That these words signify the
things appertaining to faith, appears from the signification of
generations and nativities, as denoting the things which belong
to faith ; concerning which see n. 613, 1145, 1255, 1330 ; and
that the things which appertain to love and faith are like con-
sanguinities and affinities of generations, n. 685, 917.
2036. Verse 10. This is my covenant which ye shall keep
between me and you, a7id thy seed after thee. Every male among
you shall he circumcised. '' This is my covenant which ye shall
keep between me and you," signifies a token of the conjunction
of all with the Lord : " and thy seed after thee," signifies those
who have faith in him : " Every male among you shall be cir-
cumcised," signifies purity.
2037. "This is my covenant that ye shall keep between me
and you." — That these words signify a token of the conjunction
of all with the Lord, appears from the signification of a cove*
2035—2039.] GENESIS. 385
nant, as denotinj:^ conjunction, concernini^ which see above ;
that in the present case it is a token of conjunction, appears
from the following verse, where it is called a sign of the covenant:
■" Ye shall circumcise the flesh of your foreskin, and it shall
be a sign of the covenant between me and you." All the ex-
ternal rites of the church were signs of the covenant, and were
to be esteemed holy, because they signified internal things.
Circumcision, which is here treated of, was nothing else but a
representative and significative rite, of which more will be said
hereafter. Nevertheless, such rites throughout the Word are
called the covenant, by reason that they were external repre-
sentatives, and thus signified things internal. Things internal
are what constitute the covenant, because they are eflfective of
conjunction, which things external are not, except by derivation
from those that are internal. Things external were only signs
of the covenant, or tokens of conjunction, by which a remem-
brance of internal, things might be excited, and thus conjunc-
tion might be effected by these ; concerning signs of a covenant
see above, n. 1308. All internal things which are constituent
of a covenant, or which eflfecl conjunction, have relation to love
and charity, and proceed from love and charity ; for on these
two, viz., the love of the Lord above ourselves, and the love of
our neighbor as ourselves, hang all the law and the prophets,
that is, the whole doctrine of faith, (Matt. xxii. 34: — 41 ; Mark
xii. 28—35.)
2038. " And thy seed after thee." — That these words signify
those who have faith in him, appears from the signification of
soed, as denoting faith grounded in charity, concerning which
s(!e above.
2039. " Every male among you shall be circumcised."—
That this signifies purity, appears from the representation and
consequent signification of circumcising, in the internal sense.
Circumcision, or the cutting oft" of the foreskin, signified nothing
else but the removing and wiping away of those things which
obstructed and defiled heavenly love, which are the evils origin-
ating in lusts, particularly in the lusts of self-love, and the fal-
sities thence derived. The reason of this signification is, because
the genitals of both sexes represent heavenly love. There are
three kinds of love which constitute the celestial things of the
Lord's kingdom, viz., conjugal love, love towards infants, and
the love of society, or mutual love. Of all these conjugal love
is the principal ; for it has for its end the greatest use, viz., the
propagation of the human race, and thereby of the Lord's king-
dom, of which the human race is a seminary. Love towards
infants follows next in order of preference, being derived from
conjugal love. Afterwards succeeds the love of society, or
mutual love. Whatsoever covers, obstructs, and defiles these
loves, is signified by the foreskin ; the cutting off of which, or
336 GENESIS. [Chaf rvii.
circumcision, was therefore made representative. For in pro-
portion as the evils originating in lusts, and the falsities thence
derived, are removed, man is purified, and heavenly love is
enabled to appear. How contrary self-love is to heavenly love,
and how defiled it is, was stated and shewn, n. 760, 1307, 1308,
1321, 1594, 2045, 2057. Hence it is plain, that circumcision,
in the internal sense, signifies purity. That circumcision is only
a sign of a covenant, or of conjunction, may evidently appear
from this consideration, that the circumcision of the foreskin is
a thing of no consequence at all without the circumcision of the
heart, and that the circumcision of the heart, which is purifica-
tion from those defiling loves, is what is signified. This appears
manifest from the following passages of the Word : " Jehovah
God will circumcise thy heart, and the heart of thy seed, to love
Jehovah thy God with all thy heart, and with all thy soul, that
thou mayest live," (Deut. xxx. 6 :) from which words it is evi
dent, that to circumcise the heart signifies to be purified from
defiling loves, so that Jehovah God, or the Lord, may be loved
with all the heart and with all the soul. So in Jeremiah :
" Break up your fallow ground, and sow not among thorns :
circumcise yourselves to Jehovah, and take away the foreskin of
your heart, ye men of Judah, and inhabitants of Jerusalem,"
(iv. 3, 4 :) to circumcise themselves to Jehovah, and to take
away the foreskin of the heart, is nothing else but to remove
such things as obstruct heavenly love : hence, also, it appears
that circumcision of the heart is the interior thing which is siy;-
nified by circumcision of the foreskin. So in Moses : " Circum-
cise therefore the foreskin of your heart, and be no more stiff-
necked ; for Jehovah your God doth execute the judgment of
the fatherless and the widow, and loveth the stranger, in giving
him food and raiment," (Deut. x. 16, 18 :) where also it is very
clear, that to circumcise the foreskin of the heart is to be puri-
fied from the evils of defiling loves, and from the falsities thence
derived ; the heavenly things of love are described by works of
charity, viz., by executing the judgment of the orphan and the
widow, and by loving the stranger, in giving him food and
raiment : So in Jeremiah : " Behold, the days come, — in which
I will punish all them that are circumcised vnth the imcircum-
cised, Egypt, and Judah, and Edom, and the sons of Amnion,
and Moab, and all that are cut off into corners, that dwell in
the wilderness ; for all these nations are uncircumcised, and all
the house of Israel are uncircumcised in heart,^' (i^- 25, 26 :)
hence also it appears that circumcision is significative of purifi-
cation : they are called circumcised, but still are reckoned
among the uncircumcised nations, and even Judah amongst the
rest : and Israel is said to be uncircumcised in heart. Again in
Moses : " If then their uncircumcised hearts be humbled," (Levit.
xxvi. 41 ;) where the same thing is signified. That by the fore-
2039.J GENESIS. 337
skin and him that is uncircumcised, is signified what is unclean,
appears from Isaiah : '' Awake, awake, put on thy strength, O
Zion ; put on thy beautiful garments, 0 Jerusalem, the holy
city ; for henceforth there shall no more come into thee tiic
uncircumcised and the unclean" (Hi. 1 :) by Zion is meant the
church celestial, by Jerusalem the church spiritual ; into which
the uncircumcised, that is, the unclean, shall not enter. That
circumcision is a sign of a covenant, or a token of conjunction,
appears evidently from the circumstance, that the like was repre-
sented by the fruits of trees, which were also to be circumcised ;
concerning which it is thus written in Moses : " When ye shall
come into the land, and shall have planted all manner of trees
for food, then ye shall count the foreskin thereof, even the fruit
thereof uncircumcised : three years shall it be as uncircumcised
unto you ; it shall not be eaten of: but in the fourth year all
the fruit thereof shall be holy, to praise Jehovah," (Levit. xix.
23, 24 0 fruits, in like manner, represent and signify charity,
as may appear from many passages in the Word ; consequently,
their foreskin signifies the unclean thing which obstructs and
defiles charity. It is a surprising circumstance, that when the
angels who are in heaven have an idea of purification froii
natural defilements, there is represented in the world of spirits
something that resembles circumcision most swiftly performed :
for angelic ideas pass, in the world of spirits, into representatives.
There were in the Jewish church some representative rites which
originated in this circumstance, and some which did not. The
spirits in whose presence that quick circumcision was represented
in the world of spirits, were in the desire of being admitted
into heaven, and, before they were admitted, this representation
was exhibited. Hence may appear vrhy Joshua was commanded
to circumcise the people, when, having passed over Jordan,
they entered into the land of Canaan. Tiie entrance of the
people into the land of Canaan represented nothing else but the
introduction of the faithful into heaven, wherefore circumcision
was a second time enjoined. The circumstance is thus related
in Joshua : " Jehovah said unto Joshua, Make thee knives of
Jiints, and circumcise again the sons of Israel the second time.
And Joshua made himself knives of jiints, and circumcised the
sons of Israel at the hill of the foreskins. And Jehovah said
unto Joshua, This day have I rolled away the reproach of Egypt
from off you. Wherefore the name of the place is called Gilgal
(devolution, or rolling off,)" (v. 2, 3, 9 :) knives of flints signify
the truths into which they were to be initiated, that they might
thereby correct and disperse impure loves ; for without the
knowledges of truth there can be no purification. That a stone
or flint signifies truths, has been shewn above, n. 643, 1298 ;
and that a knife is predicated of truths by which evils may be
corrected, is evident from the Word.
VOL. II. w
338 GENESIS. [Chap, xvii
2040. Verse 11. And ye shall drcumcise the flesh of your
foreskin, and it shall he a sign of the covenant between me and
you. '• Ye shall circumcise the flesh of your foreskin," signifies
the removing of self-love and the love of the world : "and it
shall be a sign of the covenant between me and you,"' signifies
-a representative and significative of purification.
2041. " Ye shall circumcise the flesh of your foreskin.'' —
That hereby is signified the removing of self-love and the love
of the world, appears from the representation and signification
of circumcision, as denoting purification from filthy loves, con-
cerning which see above, n. 2039 ; and also from the signification
of flesh, as denoting man's proprium, concerning which see
above, n. 999. Man's proprium is nothing else but self-love
and the love of the world, consequently, every lust originating
in them ; and how filthy it is was shewn in the First Part of
this work, n. 141, 150, 154, 210, 215, 694, 731, 874, 875;
876, 987, 1047. Because the removal of this proprium is sig-
nified, it is here called the flesh of the foreskin. There are two
loves, so called, and their lusts, which obstruct the influx of
heavenly love from the Lord ; for those loves, whilst they have
rule in the interior and external man, and take possession of it,
either reject or suflTocate the heavenly love in its influx, and also
pervert and defile it, being altogether contrary to such heavenly
love ; that they are altogether contrary, by the divine mercy of
the Lord, will be proved hereafter. But in proportion as those
loves are removed, heavenly love, entering by influx from the
Lord, begins to appear, yea, to shine bright in the interior
man ; and in the same proportion man begins to see that he is
ii evil and falsity, yea, afterwards, that he is in uncleanness
and defilement, and, lastly, that this was his proprium. These
fire they who are regenerate, with whom those loves are removed.
It may also be apperceived by the unregenerate, with whom,
when the lusts of those loves are quiescent, (as is the case at
times whilst they are in holy meditation, or whilst their lusts
are laid asleep, as happens under great misfortunes, or in times
of sickness, and chiefly at the hour of death,) they apperceive
somewhat of heavenly light, and of comfort from it ; in con-
sequence of corporeal and worldly things being then laid asleep,
and in a manner dead : but with such there is not any removal
of those lusts, but only a suspension of their activity, as in
sleep ; for they instantly relapse into them on their recovery of
their pristine state. Even with the wicked, corporeal and
worldly things may be laid asleep, and they are then capable of
being elevated into a sort of heavenly principle ; as is sometimes
done with souls in the other life, particularly such as are recently
arrived, who have an intense desire to see the glory of the Lord
because they had heard so much about heaven whilst they lived
in the world. Those external things, with such, are then laid
■2040-2045.] GENESIS. 339
asleei. and they are thus raised into the first heaven, and enjoy
■their desire : but they are not able to stay there long, corporeal
and worldly thing's being, with them, only in a state of quies-
cence, not of removal, as with the angels, concerning which
see n. 541, 542. It is to be observed, that there is a continual
influx of heavenly love from the Lord present with man, and
that there is nothing which opposes, obstructs, and incapacitates
man for its reception, but the lusts originating in the above
loves, and the falsities thence derived.
2042. " And it shall be a sign of the covenant between me
and you." — That hereby is signified a representative and signifi-
cative of purity, appears from what was shewn above, n. 2039,
viz., that circumcision was nothing else but a representative of
purification from foul loves ; and that, as it was only an external
rite, which represented and signified what was internal, it was
not a covenant, but the sign of a covenant.
2043. Verse 12. .^nd a son of eight days shall be circum-
cised among you, every male, in your generations, he that is horn
in the house, or bought with silver, of every son that is a stranger,
who is not of thy seed. "A son of eight days," signifies every
beginning of purification : " shall be circumcised among you,"
signifies purification ; " every male," signifies those who are
principled in the truth of faith : " in your generations," signifies
the things appertaining to faith : " he that is born in the house,"
signifies the celestial : " bought with silver," signifies the spiritual
who are within the clifirch : " of every son that is a stranger,
who is not of thy seed," signifies those out of the church.
2044. '* A son of eight days." — That hereby is signified
every beginning of purification, appears from the signification of
the eighth day. A week,* which is a period of seven days, signi-
fies an entire period of every state and time, as of reformation,
of regeneration, or of temptation, both with regard to a man in-
dividually, and to the church in general : thus any period, whether
of a thousand years, of a hundred, or of ten, or of so many days,
hours, minutes, &c., is called a week, as may appear from the
passages cited in the First Part of this work, n. 728 : and as the
eighth day is the first day of the week following, it here signifies
every beginning. Hence also it is evident, that as circumcision
was a representative of purification, so also is the time of it, viz.,
the eighth day ; not that they did at that time enter into a purer
fitate, and thus were purified, but that, as circumcision, and also
the eighth day, signified purification, so this ought to be going
forward at all times, and thus be always proceeding as from a new
beginning.
2045. "Shall be circumcised among you." — That hereby i»
signified purification, appears from the representation and eig-
• See Note, Vol. I., -.728.
S40 GENESIS. [Chap. xvii..
nification of circumcision, as denoting purification from foul
loves, concerning which see above, n. 2039, They vs^ho are
under the influence of self-love and the love of the world cannot
by any means believe that they are in such filthiness and un-
cleanness as they really are ; for there is a certain pleasurable-
ness and delight which soothes, favours, and flatters them, and
causes them to love that life, and to prefer it to every other ;
the consequence of which is, that they think there is no evil
in it. For whatever favours any one's love and consequent life,
is believed to be good. Hence also the rational principle con-
sents, and suggests falsities which coi.firm that conclusion, and
which cause such a degree of blindness, that the nature of hea-
venly love is not at all seen, or if it is seen, they in heart say
that it is something miserable, or a thing of naught, or a mere
imaginary existence, which keeps the mind in a state like that
of sickness or disease. But that the life of self-love and the
love of the world, with its pleasures and delights, is filthy and
unclean, may appear to every one who will be at the pains to
think according to the rational faculty with which he is endowed.
It is from self-love that all evils come which destroy civil society [
all kinds of hatred, all kinds of revenge, all kinds of cruelty,
yea, all adulteries, flow thence as so many several streams from
a filthy pit. For whoever loves himself, either despises, or
abuses, or hates, all others, who are not subservient to him, or
who do not pay him respect, or act in his favour : and where
there is hatred, there must of necessity t)e revenge and cruelty ;
all in proportion to the degree of self love. Thus that love is
destructive of society, and of the human race ; that this is the
nature of self-love-, may be seen from what was said concerning
it in the First Part of this work, n. 693, 694, 760, 1307, 1308,
1321, 1,506, 1594, 1691, 1862 ; and that self-love in the other
life is more filthy, and diametrically opposite to mutual love, in
which heaven consists, will be also shewn, by the divine mercy
of the Lord, in the following pages. As that love is the source
of all kinds of hatred, of revenge, of cruelty, and of adultery,
it is the source of all things which are called sins, crimes, abomi-
nations, and profanations. When, therefore, this reigns in
man's rational principle, and in the lusts and phantasies of his
external man, the influx of heavenly love from the Lord is con-
tinually repelled, perverted, and defiled. It is like filthy ex-
crement, which dissipates, yea, contaminates every sweet odour :
and it is like an object which turns into disagreeable and dark
colours the rays of light which continually flow into it ; or like
a tiger and a serpent, which no enticement can tame, and which
destroy with their bite and poison those who give them food ;
or like an utterly wicked man, who turns the best intentions of
others, and their very kindnesses, into matter of revilement
and malice. Hence it appears that the above loves, viz., self
^04b— 2048.J GENESIS. 341
love and the love of the world, arc what are represented and
signified by the foreskin which was to be cut off.
2046. That " every male " signifies those who are principled
in the truth of faith, appears from the signification of a male,
as denoting truth, concerning which see n. 672, 749. The
reason why the male is mentioned (by which is signified the
truth of faith), is, because no one can be purified from the
al)Ove filthy loves, unless he be principled in truth. It is by
virtue of truth that he knows what is pure and impure, and
what is holy and profane. Before this is known, there are no
mediums to receive and transmit the operations of the heavenly
love which continually flows from the Lord, and which cannot
be received except in truths : wherefore man is reformed and
regenerated, by means of the knowledges of truth, which can-
not be effected till he is initiated into them. Conscience itself
is formed by the truths of faith ; for conscience, with which the
regenerated man is gifted, is a conscience of what is true and
right, see n. 977, 986, 1033, 1076, 1077. This is the reason
also why knives of stone, or swords of flint, as they are called,
were made use of in circumcision ; by which are signified truths,
as may be seen above, n. 2039, at the end.
2047. " In your generations." — That these words signify the
things appertaining to faith, appears from the signification of ge-
nerations and nativities, as denoting those things that are of
faith ; concerning which, see n. 613, 1145, 1255, 2020, 2035.
2048. That " he that is born in the house" signifies the
celestial, and that he that is "bought with silver" signifies the
^])iritual, consequently those who are within the church, appears
fiom the signification of the phrase, " born in the house," as
denoting those who are within the house. A house, in the
Word, signifies the celestial principle, because this is what is
inmost ; whence by the house of God is signified, in a universal
sense, the Lord's kingdom, in a sense less universal, the church,
and in a particular sense, an individual man in whom the king-
dom or church of the Lord is. When man is called a house, it
signifies the celestial principle of faith in him ; and when he Is
called a temple, it signifies the truth of faith in him : conse-
quently, in the present case, by those " born in the house " are
signified the celestial. That those " bought with silver " sig-
nify the spiritual, appears from the signification of silver, as
denoting truth, consequently the spiritual principle of faith ;
concerning which, see n. 1551. They are called celestial who
are principled in love to the Lord : and as the most ancient
church, or that before the flood, was principled in that love, it
was a celestial church. They are called spiritual who are prin-
cipled in neighborly love, and thence in the truth of faith :
€uch was the ancient church, or that after the flood. The dis-
tinction between the celestial and the spiritual was frequently
342 GENESIS. ^Chap. xrii,
treated of in the First Part of this work. It must be plain to
every one that heavenly arcana are contained in what is here
related, viz., that those born in the house should be circum-
cised, and those who were bought with silver, and also every
son that was a stranger ; and that these are mentioned repeat-
edly, as in the following verses, 13, 23, 27. The arcana do not
appear except from the internal sense ; in which it is seen that by
those born in the house, and those bought with silver, are signi-
fied the celestial and the spiritual, consequently those who are
within the church ; and that by the son that was a stranger, who
was not of the seed, are signified those who are without the church..
2049. " Of every son that is a stranger, who is not of thy
seed." — That hereby are signified those who are without the
church, appears from the signification of a son that is a stranger,
as denoting those who are not born within the church, conse-
quently who are not in the good principles and the truths of
faith, because without knowledges respecting them. Sons that
are strangers, also signify those who are in external worship ;
concerning whom, see above, n. 1097 : but the subject there
treated of is those who are within the church, whereas, in the
present passage, as relating to the Lord's church universally
taken, sons that are strangers signify those who are not born
within the church, as is the case with the Gentiles. It is pos-
sible that the Gentiles who are out of the church may be prin-^
cipled in truths, but not in the truths of faith. The truths in
which they are principled teach, like the commandments of the-
decalogue, that they should honor their parents, that thoy
should not commit murder, that they should not steal, nor
commit adultery, nor covet what belongs to others ; and, also,
that they should worship the Deity. But the truths of faith
are all doctrinals relating to life external, to the Lord's kingdom,,
and to the Lord ; and these cannot be known to the Gentiles,
because they are not in possession of the Word. These are
they who are signified by sons that are strangers, who are not
of the seed, but who with them are to be circumcised, that is,
to be purified. It hence appears, that they have a capacity of
being purified as well as they who are within the church ; which
was represented by their being circumcised. They are purified
when they reject filthy loves, and live in charity with each
other ; for they then live in truths, since all truths are of cha-
rity : but the truths in which they live are such as were spoken
of above ; and they who live in these truths easily imbibe the
truths of faith, in the other life, if not in the life of the body,
because the tilths of faith are the interior truths of charity,
and they then love nothing more than to be admitted into the
interior truths of charity. The interior truths of charity are
those in which the Lord's kingdom consists ; concerning which,
see n. 932, 1032, 1059, 1327, 1328, 1366. In the other life
2049.J GENESIS. 343
the science of the knowledges of faith is of no avail ; f^** the
worst of persons, and even the infernals themselves, may be
possessed of such science, and in some cases in a degree supe-
rior to others ; but what avails a life according to knowledges,
this being that which all knowledges have for their end : unless
they are learned with a view to life, they are of no use, beyond
that of serving as subjects of discourse, and of acquiring in the
world the reputation of learning, of attaining honors, and of
gaining fame and wealth. Hence it is evident, that the life of
the knowledges of faith is no other than the life of charity ;
for the law and the prophets, that is, the whole doctrine of
faith with all its knowledges, consists in love to the Lord and
in love towards one's neighbor ; as may be plain to every one
from the Lord's words (Matt. xxii. 34—39 ; Mark xii. 28—35).
Nevertheless doctrinals, or the knowledges of faith, are most
necessary for the formation of the life of charity : and it cannot
possibly be formed without them. This life of charity is what
saves after death, and not any life of faith without charity,
since without charity it is not possible for any life of faith to
exist. They who are principled in the life of love and charity,
are in the Lord's life, and none can be conjoined to him by
any other. Hence also it is manifest, that the truths of fai di
cannot be acknowledged as truths, that is, the acknowledg-
ment of them so much talked of cannot exist, except outwardly
and in words only, unless they are implanted in charity : other-
wise, inwardly and in heart, they are denied ; for, as just stated,
all the truths of faith have charity for their end, and if this is
not within them, they are inwardly rejected. The quality of
every one's interiors is made manifest in the other life, when
the exteriors are removed ; and it then appears, that where
there is no charity, the interiors are in complete opposition to
all the truths of faith. It is not possible for those to receive
the life of charity, or mutual love, in the other life, who had
it not in some degree in the life of the body ; for the life they
had formed in the world remains with them after death. They
then are averse from, and hate, the life of charity ; and if they^
only approach near a society where the life of mutual love pre-
vails, they are instantly seized with trembling, horror, and!
torment. Such, notwithstanding their being born within the
church, are called sons that are strangers, uncircumcised in
heart and in flesh, who are not to be admitted into the sanc-
tuary, that is, into the kingdom of God. The same are also'
meant in Ezekiel, where it is written, " Jfo son that is a stranger,
uncircumcised in heart, and uncircumcised in Jlesh, shall enter
into ray sanctuary," (xliv. 7, 9.) And again : " To whom art
thou thus like in glory and in greatness among the trees of
Eden ? yet slialt thou be brought down, with the trees of Eden,
into the nether parts of the earth : thou shalt lie in the midst
^44 GENESIS. [Chap. xvii.
of the uncircu7ncised with them that are slain by the sword/'
(xjrxi. 18 0 speaking of Pharaoh, bv whom are signified sciences
in general, n. 1164, 1165, 1186, 1462 ; by the trees of Eden,
with which they should be brought down to the nether parts of
the earth, are also signified sciences, but those of the know-
ledges of faith. Hence then it is evident what is meant, in the
internal sense, by the uncircumcised, viz., such as are in filthy
loves and the life belonging to them.
2050. He shall surely be circumcised that is horn in thy
house, and he that is bought with thy silver J and my covenant
shall be in your jiesh for an everlasting covenant. " He shall
surely be circumcised," signifies that they shall altogether re-
move from themselves self-love and the love of the world :
*' that is born in thy house, and he that is bought with thy
silver," signifies those within the church of each kind : " and
my covenant shall be in your flesh," signifies the conjunction
of the Lord with man in his impurity ; and also a significative
rite : "for an everlasting covenant," signifies conjunction.
2051. "He shall surely be circumcised." — That hereby is
signified th-at they shall altogether remove from themselves
self-love and the love of the world, viz., they who are within
the church, who are signified by him that is born in the house
and him that is bought with silver, appears from the represen-
tation of circumcision, as denoting purification from self-love
and the love of the world ; concerning which, see above, n.
2039. It is here again repeated that they should be circum-
cised, and it is expressed, " he shall surely be circumcised,"*
by which is intimated necessity, that is, that they should be
altogether purified from those loves : and as those within the
church are signified, sons that are strangers are not here men-
tioned, because by them are signified those who are without the
church ; as was shewn above, n. 2048. From the repetition of
what was said in the preceding verse, concerning those born in
the house and bought with silver, every one may see that there
is here contained a divine arcanum, which does not appear from
the literal sense : the arcanum is, that purification from those
filthy loves is most especially necessary within the church, for
this additional reason, because they who are within the church
may render holy things themselves impure, which they who are
without the church, or the Gentiles, cannot do : hence they are
in greater danger of damnation. Moreover, they who are within
the church may form principles of falsity in opposition to the
very truths of faith, and be fully imbued with them, which
cannot be done by those who are without the church, because
they are ignorant of such truths : thus the former may profane
holy truths, but the latter cannot ; concerning whom, see more
i» the First Fart of this work, u. 1059, 1327, 1328.
* In the original, " In oircumcising he shall be eircumcised.'
-2050— 2054.J GENESIS. 345
2052. " That is born in thy house, and he that is bought
with thy silver." — That hereby arc signified those who are
within the church of each kind, viz., the celestial, wno are
those born in the house, and the spiritual, who are those bought
with thy silver, was shewn above, n. 2047.
2053. " My covenant shall be in your flesh." — That hereby
is signified the conjunction of the Lord with man in his impu-
rity, appears from' the signification of a covenant, as denoting
conjunction, concerning which see above ; and from the signifi-
cation of flesh, as denoting man's proprium ; concerning which
see above, n. 2041. How impure the proprium is was stated
and shewn in the First Part of this work, n. 141, 150, 154,
210, 215, 694, 731, 874, 875, 876, 987, 1047. With respect to
" My covenant in your flesh " denoting the conjunction of the
Lord in man's impurity, the case is this. There does not exist
with man any pure intellectual truth, that is, truth divine ; but
the truths of faith, which are with man, are appearances of
truth, to which the fallacies appertaining to the senses join
themselves, and to these the falsities which originate in the lusts
of self-love and the love of the world. Such are the truths which
exist with man ; and how impure these are may appear from
the circumstance of their being attended with such adjuncts.
Nevertheless the Lord conjoins himself with man in those impu-
rities, for he animates and quickens them with innocence and
charity, and thus forms conscience. The truths of conscience
are various, being according to every one's religion ; and these,
provided they are not contrary to the goods of faith, the Lord
is not willing to violate, because man is imbued with them, and
attaches sanctity to them. The Lord never breaks any one, but
bends him. This may appear from this consideration, that
within the church there are some of all denominations who are
endowed with conscience ; though their conscience nevertheless
is more perfect in proportion as the truths which form it approach
nearer to the genuine truths of faith. As conscience is formed
of truths of faith of this sort, it appears that it is formed in
the intellectual part of man ; for it is the intellectual part which
receives those truths. For this purpose, the Lord miraculously
separated the intellectual part of man from his will part : which
is an arcanum not heretofore known ; concerning which see n.
868 875.896,927,1023. That the " covenant in your flesh"
also denotes a significative rite, that is, a rite significative of
purification, appears from what was shewn above concerning
circumcision, n. 2039.
2054. "For an everlasting covenant." — That hereby is sig-
nified conjunction, appears from the signification of a covenant,
as denoting conjunction ; concerning which see above. As the
subject here treated of is those who are within the church, the
covenant is again mentioned, and it is here called an everlasting
346 GENESIS. [Chap. xvii.
covenant, both on account of the particular necessity of circum-
cision, or of purification from self-love and the love of the world,
to those within the church, according to what was shewn above,
n. 2050 ; and because they who are within the church enjoy the
nearest conjunction with the Lord and his heaven, since their
conjunction is by the goods and trutlis of faith. There is indeed
a conjunction also with those who are without the church, but
it is more remote, because they are not principled in the goods I
and truths of faith ; as was stated above, n. 2048. The church,
in the kingdom of the Lord, is like the heart and lungs in man ;
the interiors of man being conjoined v/ith his externals by means
of the heart and lungs, whence life is derived to all the neigh-
boring viscera. So also it is with the human race. The con-
junction with them of the Lord and of his heaven is nearest
with the church, but more remote with those who are without
the church, who are in the situation of those viscera which live
by means of the heart and lungs. The celestial are like the
heart, but the spiritual like the lungs. The reason of the
necessity in both cases is here treated of, but specifically in
regard to those who are within the church ; wherefore menticn
of the covenant is twice repeated.
2055. Verse 14. And the uncircumcised male, ivho is not
circumcised in the Jlesh of his foreskin, that soul shall be cut off
from his people ; he hath made void my covenant. " The uncir-
cumcised male," signifies he who is not principled in the truth
of faith : " who is not circumcised in the flesh of his foreskin,"
signifies who is in self-love and the love of the world : " that
soul shall be cut off from his people," signifies death eternal :
*• he hath made void my covenant," signifies that he cannot be
conjoined.
2066. " The uncircumcised male.^' — That hereby is signified
he who is not principled in the truth of faith, appears from the
signification of a male, as denoting the truth of faith, concerning
which see above, n. 2046 : wherefore here the uncircumcised
male signifies him who is not principled in the truth of faith,
consequently, who is in falsity. " Uncircumcised," or " having
the foreskin," is a term applied to that which obstructs and de-
files, as was stated above ; and when it is adjoined to " male,"
it denotes that which obstructs and defiles truth. Li like man-
ner, when it is adjoined to any other thing, it signifies the
darkening and defilement of that thing ; as the uncircumcised
ear, in Jeremiah : " To whom shall 1 speak, and give warning,
that they may hear ? Behold, their ear is uncircumcised, and
they cannot hearken : behold, the word of Jehovah is unto
them a reproach, they have no delight in it," (vi. 10 :) their ear
being uncircumcised denotes that there was no attention, and
that the word of Jehovah was a reproach to them. The subject
treated of in this verse is also those who are within the church»
2055—2057.] GENESIS. 347
who are not only in falsity, but likewise in the impurity of self-
love and the love of the world : for it is a continuation of what
precedes ; wherefore mention is here made of the uncircumcised
male, who is not circumcised in the tiesh of his foreskin, thus
denoting what is false conjoined with impurity of life. How
great danger such are in of eternal damnation, may appear
from what was stated above, n. 2u51. This passage relates \mY-
ticularly to those within the church, who profane the good prin-
ciples and truths of faith ; of whom it is said, that that soul
shall be cut oif from his people : for they who are within the
church may be guilty of profanation, which they who are with-
out cannot, as was shewn, n. 593, 1U08, lOlU, 1059.
2057. " Who is not circumcised in the llesh of his foreskin "
— That hereby are signified those who are in self-love, appeal's
from what was said above concerning the significatioji of cir-
cumcision and of the foreskin, n. 2039, 2040 ; and also froiu
the signification of flesh, n. 2041. The flesh of the foreskin
here signifies self-love. They within tlie church, who are prin-
cipled in falsity and are at the same time in self-love, more es-
pecially profane holy things, and not so much they who are in-
fluenced by any other love : for self-love is the most filthy of
all, as being destructive of society, and thus of the human
race, according to what was shewn above, n. 2045. That it ia
ilso diametrically opposite to mutual love, in which heaven con-
sists, consequently, that it is destructive of heavenly order itself,
may appear from wicked spirits and genii in the other life ; and
Also from the hells, in which nothing rules but self-love ; in
3onsequence of which, all sorts of hatred, revenge, and cruelty,
prevail, these having their ground and origin therein. Mutual
love, which reigns in heaven, consists in this, that each loves
his neighbor more than himself: hence the whole heaven con-
stitutes, as it were, a single man, all being thus consociated by
mutual love from the L(n'd. Hence too it is, that the felicities
of all are comnmnicated to each individual, and those of each
individual to all : and hence the heavenly form is such, that
every oue is, as it were, a kind of centre, whence he is a centre
of the communications, consequently, of the felicities, pro-
ceeding from all ; which take plfice according to all the diflerences
af that love, which are innumerable : and as they who are
principled in that love perceive the highest happiness in this
circumstance, that they are capable of communicating to others
what they receive by influx themselves, which they do from the
heart, the communication is thus rendered perpetual and eter-
nal ; in consequence of which the happiness of each increases
in proportion to the increase of the Lord's kingdom. The an-
gels, as dwelling in distinct societies and mansions, do not
think of this : but the Lord thus disposes all things of his
kingdom, both collectively and individually. Such is the king
348 GENESIS. [Chap. xvii.
dom of the Lord in the heavens. Nothing attempts to destroy
this form and this order but self-love ; consequently, all in the
other life who are under the influence of self-love, partake more
profoundly than others of the infernal character. For self-love
communicates nothing to others, but extinguishes and suffocates
the delights and felicities of others. Whatever delight flows
from others into those who are in self-love, they take to them-
selves, centre it in themselves, turn it into the defilement of
self, and prevent its further propagation : thus they destroy
every thing that tends to unanimity and consociation, whence
result disunion and consequent destruction. As, also, each of
them is desirous to be served, worshipped, and adored by others,
and loves none but himself, there hence results dissociation,
which is determined, or puts itself forth, into lamentable states,
so that they perceive no greater delight than in torturing others,
by dreadful contrivances and phantasies, from a principle of
hatred, revenge, and cruelty. When such spirits approach any
society where mutual love dwells, they are cast down of them-
selves, like impure and dead weights in a pure and living at-
mosphere, by reason that the delight which flows-in terminates
in themselves : and as they exhale a filthy idea of self, their
own delight is there turned into a cadaverous stench, whereby
they are made sensible of the hell of self ; besides which they are
seized with terrible agonies. Hence may appear what is the
nature and quality of self-love, viz., that it is not only destructive
of the human race, as was shewn above, n. 2045, but that it is
also destructive of heavenly order, and, consequently, that there
is in it nothing but impurity, defilement, profaneness, and hell
itself, how difi'erent soever the appearance may be to those who
are principled in it. They are in self-love who despise others
in comparison with themselves ; who regard with hatred those
who do not favor, serve, and pay them a kind of worship ; and
who take a cruel delight in revenge, and in depriving others of
honor, of reputation, of wealth, and of life. They who are
in self-love are in these evils : and be it known to such as are in
these evils, that they are in self-love.
2058. "That soul shall be cut off from his people."— That
hereby is signified eternal death, appears from the signification
of soul, as denoting life, concerning which see n. 1000, 1040,
1742 ; and from the signification of people, as denoting truths,
concerning which see n. 1259, 1260. Consequently, people are
such as live in truths, that is, angels ; for the soul to be cut off
from whom, is to be damned, or to perish in eternal death.
2059. " He hath made void my covenant." — That hereby is
signified, that they are incapable of conjunction, appear? from
the signification of a covenant, as denoting conjunction, con-
cerning which see above. Thus to make the covenant void is to
disjoin themselves, so as to be incapable of conjunction.
2058— 2063.J GENESIS. 349
2060. Verse 15. And God said unto Abraham, As for Sarai
thy wife, thou shalt not ca'l her name Sarai, but Sarah shall her
name he. " God said unto Abraham," signifies i)crception :
''' Sarai thy wife," signifies here, as above, truth conjoined with
good : " thou shalt not call her name Sarai," signifies that he
should put off what was human ; " but Sarah shall her name be,"
signifies that he should put on what is Divine.
2061. " God said unto Abraham." — That hereby is signified
perception, appears from the signification of God's saying, in
the historical sense, as denoting, in the internal sense, to per-
ceive, concerning which see n. 1791, 1815, 1819, 1822, 1898,
1919. As another subject here begins to be treated of, viz.,
what is signified by Sarai and Sarah, and also what by the pro-
mise of a son by Sarah, and what by Ishmael, and his being to
become a great nation, it commences with a new perception of
the Lord's, which is expressed by these words, " God said unto
Abraham ;" as is the case elsewhere continually.
2062. " Sarai thy wife." — That hereby is signified truth con-
joined with good, appears from the signification of Sarai, as de-
noting intellectual truth : and as the title " wife" is here added,
as denoting that truth conjoined with good. That Sarai, and
Sarai as a wife, signifies truth conjoined with good, was shewn
above, n. 1168, 1901, and in many other places.
2068. '■ Thou shalt not call her name Sarai, but Sarah shall
her name be." — That hereby is signified that he siiould put oil"
what was human, and should put on what is Divine, appears
from what was said above (at verse 5) concerning Abraham,
where it is written, Thy name shall not any more be called Abram,
but Abraham shall thy name be ; by which, in like manner, was
signified, that he should put ofi" what was human, and should
put on what is Divine, concerning which see n. 2009. For the
letter H which was added to the name Sarai, was taken out of
the name Jehovah, in order that Sarah, like Abraham, might
represent a Divine Principle belonging to the Lord, viz., the
divine marriage of good with truth in the Lord, Abraham repre-
senting the Divine Good, and Sarah the Divine Truth ; from
which was to be born the Divine Rational Principle, which is
Isaac. Divine Good, which is love, and which, in regard to the
whole human race, is mercy, was the internal of the Lord, that
is. Jehovah, who is Good itself : this is represented by Abraham.
The truth which was to be conjoined with Divine Good was re-
presented by Sarai ; and when this truth also was made divine,
it is represented by Sarah. For the Lord advanced progressively
to union with Jehovah, as has been stated above. The truth not
yet Divine, represented by Sarai, was such wiien it was not yet
fully united with good, so as to be truth from good ; but wheu
it was so united with good as to proceed from good, it was
Divine ; and truth itself was then also good, as being the trutli
of good. There is a difiereuce between the truth which tends
860 GENESIS. [Chap. xvii.
to good, in order to be united with it, and the truth which is
go united with good as to proceed altogether from it. The truth
which tends to good, has in it as yet some taint of what is hu-
man ; but that which is altogether united with good, puts oft'
all that is human, and puts on what is Divine. This may be
illustrated, as above, by what is similar in man. During the
course of man's regeneration, that is, when he is about to be
conjoined to the Lord, he advances towards conjunction by
truth, that is, by the truths of faith : for no one can be regen-
erated except by the knowledges of faith, which are truths, by
which he advances towards conjunction. These truths the Lord
meets with good, that is, with charity, which he so adapts as
to enter into the knowledges of faith, that is, into its truths.
For all truths are vessels receptive of good, wherefore, in pro-
portion as the truths are more genuine, and more numerous,
good is rendered more capable of taking them as vessels, and of
reducing them to order, and finally of manifesting itself; till
at length the truths no longer appear, only so far as good is
translucent through them. This truth becomes celestial-spirit-
ual. As the Lord is present only in good, which is of charity
alone, therefore man is then conjoined with the Lord, and is
gifted by good, that is, by charity, with conscience ; by virtue
of which he afterwards thinks what is true, and does what is
right ; which, however, is according to the principles of truth
and rectitude into which the good or charity is insinuated, and
to which it is adapted.
2064. Verse 16. And I will bless her, and will give thee a
son also of Jier : and I will bless him, and he shall become nations:*
* In the translation of the wliole chapter above, tliis clause is given, " Yea, I
will bless her, and she shall become nations." The author's Latin is, " Et bene-
dicam illi, et erit in gentes :" where, as the illi may be either masculine or feminine, it
is impossible to tell whether it refers as its antecedent to Sarah or to her son ; and
the erit supposes for its nominative case a pronoun of the same gender as the illi.
To determine the point, recourse was had to the original Hebrew ; and here there is
no ambiguity, the word translated " Et benedicam illi " n'^nSIDT being {and or yea,
I will bless her), and the word translated " et erit " being ntT^riT («"t^ she shall be
or become), the first having the feminine affix, and the second the feminine termi-
nation. But the manner in which the author explains the passage in n. 2067 and
20(59 below, shews that he understood it to relate, not to JSarah, but to her son
Isaac. The discrepancy may be accounted for in two ways. Either the author, after
first translating the whole chapter into Latin, when he came to explain this part did
not again refer to the Hebrew, and taking, as might most naturally be done, the illi
to be masculine, adapted the exposition accordinglj' ; or he regarded the feminine
affix and termination, in the original, to be errors of some transcriber, considering
the spiritual sense to require the passage to be understood of Isaac. The reader
must adopt whichever supposition appears to him most probable. It is but right,
however, to add, that there is not any various reading of the original text to give
external probability to the supposition of a slip of a transciiber ; and as both the
first and last clauses of the verse, even according to our author's translation, relate
to Sarah, it seems most natural to conclude that the middle clause likewise is spoken
of her. Yet the explanation given by our author also appears beautifully to cohere
•with the whole context. To suit that explanation, the translation is here given ash*
«videutly understood it. — Jidit.
2064- -2064.] GENESIS. 851
kingx of people shall he of her. " I will bless her," signifies the
multiplication of truth : '' and I will give thee a son also of" her,"
signifies the rational princi{)le : " and I will bless him," signifies
the multiplication thereof: "and he shall become nations," sig-
nifies principles of goodness thence derived • " kings of people
shall be of her," signifies truths derived from principle^ of truth
and goodness in conjunction, which are kings of people.
2065. ■' I will bless her," — That hereby is signified tlie mul-
tiplication of truth, appears from the signification of blessing,
as denoting to be enriched with all goodness and truth ; con-
cerning which see n. 981, 1096, 1420,1422. As it is here said
of Sarah, it signifies the enriching or multiplication of truth.
For by Sarah, as has been shewn, is represented and signified
truth originating in good, which is intellectual truth ; which
truth and its multiplication is what is here treated of: what
intellectual truth is, may be seen above, n. 1904.
2066. " And I will give thee a son also of her." — That hereby
IS signified the rational principle, appears from the signification
of a son, as denoting truth, concerning which see n. 489, 491,
533, 1147 ; and as every rational principle has its beginning
from truth, by a son is here signified the rational principle.
The Lord's first rational principle is represented and signified
by Ishmael, born of Hagar the hand-maid, concerning whom
see the preceding chapter : the second rational principle, here
treated of. is represented and signified by Isaac, who was to be
born of Sarah. The former, viz., what was represented by
Ishmael, was the rational principle which was afterwards ex-
pelled the house ; but the latter rational principle, which is
represented by Isaac, is that which continues in the house, as
being Divine. More, however, will be said of this rational
principle, by the divine mercy of the Lord, in the following
chapter, where Isaac is treated of.
2067. " And I will bless him." — That hereby is signified the
multiplication thereof, viz., of the rational principle understood
by a son, appears from the signification of blessing, as denoting
to be enriched with all goodness and truth ; concerning which
see just above.
2068. " And he shall become nations." — That hereby are
signified principles of goodness thence derived, appears from the
signification of nations, as denoting principles of goodness ; con-
cerning which see n. 1259, 1260, 1416, 1849.
2069. " Kings of people shall be of her." — That hereby are
signified truths derived from principles of truth and goodness
in conjunction, appears from the signification of kings, as de-
noting, in general, all truths, concerning which see above, n.
2015 ; and from the signification of people, as also denoting
truths, in general, all things spiritual ; for kings are mentioned
in relation to people, and not so much to nations, unless when
352 . GENESIS. [Chap. xvii.
nations signify evils ; concerning which see n. 1259, 1260. Id
the prophetical parts of the Word there is frequent mention of
kings and of people ; by whom, however, kings and people are
never meant : for the very Word itself, which is the internal
sense, does not at all treat of kings and people, but of things
celestial and spiritual appertaining to the Lord's kingdom, con-
sequently, of things relating to goodness and truth : the literal
sense only supplies objects, serving, as human expressions, to
convey the sense thence resulting. As the subject here treated
of is the descent of kings of people from Sarah, and by Sarah
is signified the Divine Truth which appertained to the Lord, it
is manifest that by kings of people are signified truths derived
from principles of truth and goodness in conjunction, wliich are
all the truths of the internal church, or the interior truths of
faith. These truths, as coming from the Lord, are called kings
throughout the Word ; and also kings' sons, as was shewn above,
n. 2015. Every one may see, that some internal divine arcanum
lies hid in these words, where it is said, that kings of people
should be of her : for in this verse Isaac is treated of, and it is
said of him, " I will bless him, and he shall become nations,"*
but of Sarah, that " kings of people should be of her :" nearly
the same phrase was used concerning Abraham, verse 6, whei e
it is said, that kings should come out of him, but not kings of
people, as it is said of Sarah. The arcanum, which here Yvts
concealed, is of too deep a nature to be unfolded and describe d
in few words. From the representation and signification cf
Abraham, as denoting Divine Good, and from the represeu-
tation and signification of Sarah, as denoting Divine Truth,
what it is may in some degree appear, viz., that from the Divine
Good of the Lord, understood by Abraham, all celestial truth
should come forth and exist ; and from the Divine Truth of the
Lord, understood by Sarah, should come forth and exist all
spiritual truth. Celestial truth is what exists with the celestial
angels, and spiritual truth is what exists with the spiritual
angels ; or, what is the same thing, celestial truth is that which
existed with the members of the most ancient church, or that
before the flood, which was a celestial church ; whereas spiritual
truth was that which existed with the members of the ancient
church, or that after the flood, which was a spiritual church.
For the angels, as well as the men of the church, are distin-
guished into celestial and spiritual ; the former being distin-
guished from the latter by their love to the Lord, and the latter
from the former by their love towards their neighbor. But
concerning celestial truth, and concerning spiritual truth, it is
not possible to say more, before the distinction be known between
what is celestial and what is spiritual, or, which is the same
* See note at n. 2064 above, p. 460.
2070— 2072.J GENESIS. 358
thing, between the celestial church and the spiritual church,
concerning which see what was said in the First Part of this
work, n. 202, 337, 1577 ; also, what was the nature and quality
of the most ancient church, and what of the ancient, n, 597,
607, 640, 765, 1114—1125 ; and frequently in other places ;
and that to have love to the Lord is to be celestial, and to have
neighborly love is to be spiritual, n. 2023. Hence then the
arcanum is manifest, that by the kings who were to come out
of Abraham (verse 6), are signified celestial truths, which flow-ia
from the Divine Good of the Lord ; and that by kings of people,
who were to be of Sarah, spoken of in this verse, are signified
spiritual truths, which flow-in from the Divine Truth of the
Lord. For the influx of the Lord's Divine Good can only have
place with the celestial man, because it flows into his will part,
as with the most ancient church : whereas the influx of the
Lord's Divine Truth has place with the spiritual man, because
it flows only into his intellectual part, which, in the spiritual
man, is separated from his will part, n. 2053 at the end ; or,
which is the same thing, the influx of celestial good has place
with the celestial man, and that of spiritual good with the
spiritual man : wherefore the Lord appears to the celestial angers
as a sun, but to the spiritual as a moon, n. 1529, 1539.
2070. Verse 17. Jind Abraham fell upon his face, ard
laughed, and said in his heart, Shall [a child] be born to a sen
of a hundred years, and shall Sarah, a daughter of ninety years^
bear? "Abraham fell upon his face," signifies adoration: "and
laughed," signifies the affection of truth : " and said in his
heart," signifies that he so thought : " Shall [a child] be born
to a son of a hundred years," signifies that then the rational
principle of the Lord's Human Essence would be united to the
Divine : " and shall Sarah, a daughter of ninety years, bear ?"
signifies that truth conjoined with good would effect this.
2071. " Abraham fell on his face." — That hereby is signified:
adoration, appears from the signification of falling on the face,»
as denoting to adore, concerning which see above, n. 1999.
2072. " xV.nd laughed." — That hereby is signified the aff"ec-
tion of truth, may appear from the origin and essence of laughter.
Its origin is no other than the affection of truth or the afiection
uf falsity, which gives birth to hilarity and joy, which expand them-
selves in the face by laughters hence it appears that the essence
of laughter is no other than this. Laughter, indeed, is some-
thing external, which belongs to the body, as being displayed
in the countenance ; but, in the Word, things interior are ox-
pressed and signified by things exterior ; as all the interior
affections of the mind are expressed by the face, interior hearing
and obedience by the ear, internal sight, or understanding, by
the eye, power and strength by the hand and arm, &c. : in the
same manner, the affection of truth by laughter. Jn the j-ationai
854 GENESIS. [Chap. xvH.
principle of man is truth, which is its chief attribute : there is
also in it the afiection of good, but this is within the affection
of truth, being as its soul. The aftection of good that is in the
rational principle does not put itself forth by laughter, but by
a certain joy, and thence by a delight of pleasure, which is not
visible, for in laughter there also is generally something which
is not altogether good. The reason that truth in man's rational
principle is the chief thing is, because that principle is formed
by the knowledges of truth : for it is impossible for any one to
become rational except by such knowledges : and knowledges of
good are equally truths as the knowledges of truths. That laughter
here signifies the affection of truth, may appear from the cir-
cumstance of mention being here made of Abraham's laughing,
and the same of Sarah, both before and after the birth of Isaac ;
and also from Isaac's being named from laughter, for the word
"Isaac" has that signification. That Abraham laughed when
he heard about Isaac, appears from this verse, for it is said that
Abraham laughed when he heard of having a son by Sarah.
That Sarah also laughed before Isaac was born, when she was
told by Jehovah that she should bear a son, appears from these
words : " Sarah heard it at the door of the tent : — thio ei'ore
Sarah laughed within herself, saying. After that I am old shall
I have pleasure, my lord being old also ? And Jehovah ?aid
to Abraham, Wherefore did Sarah laugh, saying. Shall I of a
surety bear a child which am old ? — Sarah denied, saying, I did
not laugh ; for she was afraid. And he said. Nay, but thou didst
laugh," (Gen. xviii. 12, 13, 15.) Afterwards, also, when Isaac
was born, it is said, " Abraham called the name of his yon, —
Isaac, (laughter.) — And Sarah said, God hath made me to Liugh,
so that all that hear will laugh with me," (Gen. xxi. d, 6.)
These circumstances would never have been mentioned, uiileti'^
such things had been implied by laughing, and by the name €l"
Isaac, which signifies laughter.
2073. " And said in his heart." — That these words signifjf
that he so thought, appears without explication.
2074. " Shall [a child] be born to a son of a hundred years."
— That hereby is signified that then the rational principle of the
Lord's Human Essence would be united to the l)ivine, appears
from the signification of a hundred ; concerning which see above,
n. 1988.
2075. " Shall Sarah, a daughter of ninety years, bear ?" —
That hereby is signified that truth conjoined with good would
effect this, appears from the representation and signification of
Sarah, as denoting truth conjoined with good, or truth Divine ;
and from the signification of the number ninety, or what is the
I ame thing, of nine. It cannot but be matter of surprise to
every one, that the number of a hundred years, which Abraham
had attained, should signify that the rational principle of the
2073— 2075.J GENESIS. 355
Lord's Human Essence would be united to the Divine : and
that the number of ninety years, which was the age of Sarah,
should signify that truth conjoined with good would effect this.
As, however, there is nothing in the Word of the Lord but
what is heavenly and divine, this must also be true of the very
numbers contained in it ; thct all numbers throughout the Word
signify things, as well as all names, was shewn in the First
Part of this work, n. 482, 487, 488, 493, 575, 647, 648, 755,
813, 893, 1988. That the number nine signifies conjunction,
and much more the number ninety, as being composed of nine
multiplied by ten, (for ten signifies remains, by which there is
conjunction, as appears from what was said above, n. 1988,) may
appear also from' the following representatives and significatives.
It was commanded, that in the tenth day of the seventh month
there should be a day of atonement, and that this should be a
sabbath of a sabbath ; and in the ninth of the seventh month at
•even, from even unto even, they should celebrate the sabbath,
(Levit. xxiii. 27, 32.) In the internal sense these words signify
■conjunction by remains, nine denoting conjunction, and ten
remains. That a divine arcanum is involved in these numbers,
appears evidently from the months and days of the year, which
were to be accounted holy ; as from every seventh day, which
was to be a sabbath ; from the seventh month, as in this
passage, which was to be a sabbath of a sabbath ; from the
seventh year : and again from the seven times seventh year,
when the jubilee should commence. The case is similar in
regard to the other numbers mentioned in the Word ; as the
number three, which signifies nearly the same as seven ; the
number twelve, which denotes all things belonging to faith ;
and the number ten, which signifies the same as tenths, or
tithes, that is, remains, n. 576. And so with the others. Thus
here in Leviticus : unless the number ten and the number nine
involve arcana, it would never have been commanded, that this
sabbath of a sabbath should be on the tenth day of the seventh
month, and on the ninth of the month they should celebrate it.
Such is the Word of the Lord in the internal sense, although
in the historical sense nothing of the kind appears. It is the
same when it is related of Jerusalem, that it was besieged by
Nebuchadnezzar in the ninth year of Zedekiah, and that it was
broken up in the eleventh year, on tlie ninth day of the month ,
concerning which it is thus written in the second book of Kings :
" It came to pass in the ninth year of his reign, in the tenth
motith, on the tenth day of the month, that Nebuchadnezzar king
of Babylon came against Jerusalem : and the city was besieged
unto the eleventh year of king Zedekiah : and on the ninth of
the month the famine prevailed in the city, and there was no
bread for the people of the land : and the city was broken up,'*
(xxv. 1 — 4 :) by the ninth year and the tenth month, and by
356 GENESIS. [Chap. xvii.
the eleventh year and the ninth of the month, when the famine
prevailed in the city, and there was no bread for the people of
the land, in the internal sense is signified that there was no
longer any conjunction by the things belonging to faith and
charity : a famine in the city, and no bread for the people of
the land, signifies that there was nothing of faith and charity
remaining : this is the internal sense of these words, which does
not at all appear in the letter. In similar cases the internal
sense still less appears from the historical parts of the Word
than from the prophetical, because the historical facts engage
the attention to such a degree, that it is scarcely believed that
any thing of a deeper nature lies concealed with them ; when,,
nevertheless, all the facts are representative, and the words in
which they are related are every where significative. This maj
appear incredible, but still it is true ; see n. 1769 — 1772.
2076. Verse 18. And Jlhraham said unto God, 0 that Ish-
mael might live before thee ! "Abraham said unto God," sig-
nifies the Lord's perception derived from love : *' 0 that Ishmael
might live before thee !" signifies that others might not perish
who are rational from a principle of truth.
2077. " Abraham said unto God." — That hereby is signified
the Lord's perception derived from love, appears from the sig
nification of saying to God, as denoting to perceive, concerning
which, see above in several places : that Abraham here signifies-
the Lord in such a state, and in such an age, was said above,
n. 1989. That the Lord said this from a principle of love, is
evident, for the affection of love shines forth from the very
words, where it is said, " 0 that Ishmael might live before
thee !" The affection or love of the Lord was Divine, being
exercised towards the whole human race, which by the union
of his Human Essence with the Divine, he was desirous of
perfectly conjoining with himself, and of saving eternally ; con-
cerning which love, see n. 1735 : and that the Lord, by virtue
of this love, continually fought against the hells, n. 1690, 1789^
1812 ; and that in the union of his Humanity with the Divinity,
he regarded nothing but the conjunction of the Divinity with,
the human race. n. 2034. The nature and quality of the Lord's
love transcends all human understanding, and is more especially
incredible to those who do not know what the celestial love is
in which the angels are principled. Those angels, for the sake
of saving a soul from hell, make no account of death, yea, if
it was in their power, they would endure hell for such a soul :
hence it is their inmost joy to translate into tieaven any one
that rises from the dead. They confess, however, that this love
is not in the least from themselves, but that the whole of it, to
the minutest particular, is from the Lord alone : nay, they are
indignant if any one thinks otherwise.
2078. " 0 that Ishmael might live before thee. — That these
2076— 2082.J GENESIS. 357
words si<2:nify that others migfht not perish who are rational from
a principle of truth, appears from the representation and conse-
quent signification of Ishmael, as denoting the rational principle ;
concerning which see the foregoing chapter, where Ishmael is
treated of. There are two kinds of men within the church, viz.,
the spiritual and the celestial. The former, viz., the spiritual,
become rational by virtue of truth ; but the latter, or the celes-
tial, by virtue of good : what is the distinction between the
fipiritual and the celestial, may be seen above, n. 20G1> ; and
frequently in the First Part of this work : the former, viz., the
spiritual, who become rational by truth, are here understood
by Ishmael ; for rational truth is Ishmael, in his genuine mean-
ing ; as was shewn above, n. 1893, 1949, 19.50, 1951. This
rational truth, when it is adopted and desired by good, as in
the present case by the Lord understood by Abraham, signifies
the spiritual principle, consequently the spiritual man ; or, which
is the same thing, the spiritual church, the salvation of which
the Lord desired out of his Divine Love ; concerning which love
see above, n. 2077. This desire is expressed by these words,
^' O that Ishmael might live before thee /"
2079. Verse 19. And God said, Sarah thy wife shall indeed
bear thee a son, and thou shall call his name Isaac, and I will
establish my covenant with him for an everlasting covenant, and
with his seed after him.. " God said," signifies a reply perceived :
*' Sarah thy wife," signifies Divine Truth conjoined with good :
*' shall indeed bear thee a son," signifies that from thence would
come the rational principle : " and thou shalt call his name
Ii^aac," signifies the Divine Rational principle : " and I will
establish my covenant with him," signifies union : " for an ever-
lasting covenant," signifies eternal union : " and with his seed
after him," signifies those who should have faith in the Lord.
2080. " God said." — That hereby is signified a reply per-
ceived, appears from the signification of saying, as denoting to
perceive, concerning which see above, n. 2077 ; and as in the
foregoing verse Abraham said, by which was signified percep-
tion ; and here God said, or replied ; it follows, that it signifies
*i reply perceived, or a reply of perception. In every perception
whatsoever there is both a proposition and a reply. The per-
ception of each is here expressed, in the historical sense, by
Abraham's saying to God, and by God's saying to Abraham.
That God's saying denotes to perceive, may be seen, n. 1791,
1815, 1819, 1«22, 1898, 1919 ; and above in this chapter
throughout.
2081. "Sarah thy wife." — That hereby is signified Divine
Truth conjoined with good, appears from the representation and
consequent signification of Sarah, as denoting Divine Truth
conjoined with good, concerning which see above, n. 2068.
2082. " Shall indeed bear thee a son." — That hereby is sig-
858 GENESIS. [Chip. xriL
nificd, that fioni thence should come the rational principle;
appears from the signification of a sen, as denoting truth, —
in the present case, truth rational, concerning which see also
above, n. 2066.
2083. " And thou shalt call his name Isaac." — That hereby
is signified the Divine Rational Principle, appears from the-
representation of Isaac, and also from the signification of his
name in the internal sense. First, with respect to the repre-
sentation of Isaac. Abraham, as has been shewn above, repre-
sents the Lord's internal man, but Isaac the rational man, and
Jacob the natural. The Lord's internal man was Jehovah him-
self: the rational man, as being conceived from an influx of the
internal man into the affection of sciences belonging to the-
external, n. 1896, 1902, 1910, was from the Divinity thus con-
joined with Humanity. Hence the first rational principle,
represented by Ishmael, was human ; but it was made Divine
by the Lord, and thus is represented by Isaac. Secondly, with
respect to the signification of his name. Isaac was so named
from laughter ; and as laughter, in the internal sense, signifies
the affection of truth, which belongs to the rational principle,,
as was shewn above, n. 2072, it here signifies the Divine Ra-
tional Principle. The Lord made Divine all that was human
appertaining to him by his own proper power ; thus he not on !y
made the rational principle Divine, but also the interior and ex-
terior sensual principle, and, consequently, the very body itself :
thus he united the Humanity with the Divinity. That not only
the rational principle, but also the sensual, and, consequently,,
the whole body, was made Divine, and Jehovah, has been shewn
above : it may appear to every one from this consideration, that
the Lord alone rose from the dead as to his body, and that he
sits at the right hand of Divine Power, both as to all his Di-
vinity and all his Humanity : to sit at the right hand of Divine
Power, signifies to have all power in heaven and in earth.
2084. " And I will establish my covenant with him for an
everlasting covenant." — That hereby is signified union, and, in
fact, eternal union, appears from the signification of a covenant^
as denoting conjunction, and when spoken of the Lord, as de-
noting the union of his Divine Essence with his Human, and of
his Human Essence with his Divine. That a covenant has such
signification, was shewn above, n. 665, iiHG, 1023, 1038, 1864,
and throughout in this chapter.
2085. " And with his seed after him." — That hereby are
signified those who should have faith in the Lord, appears from
the signification of seed, as denoting faith, concerning which
see above, n. 1025, 1447, 1610, 2034. By seed are here sig-
nified those who have faith grounded in love, that is, in love to
the Lord, consequently, the celestial, or the members of the
celestial church : for the subject here treated of is seed descend-
2083— 2088.J GExXESlS. 359
ing from Isaac. But the\- who have faith grounded in charity,
that is, in charity towards their neighbor, consequently, the
spiritual, or they who arc of the spiritual church, arc signified
by Ishniael ; and these are treated of in the subsequent verse.
What is the distinction between the celestial and the spiritual,
may be seen above, n. 20G9, 2078 ; also what is the distinction
between having love to the Lord, and having charity towarda
our neighbor, n. 2023.
2086. Verse 20. And as for Ishmael, I have heird thee.
Behold, I will bless him, and will make him fruitful, and will
multiply him most exceedingly : twelve princes shall he beget ;
and I will make him become a great nation. " As for Ishmael,
I have heard thee," signifies those who are rational from a prin-
ciple of truth, and tliat they are to be saved : " Behold. I will
bless him," signifies that they shall be imbued and endowed :
" and will make him fruitful," signifies with the good things of
faith : " and I will multiply him," signifies with truths thence
derived : *' most exceedingly," signifies immensely : " twelve
princes shall he beget," signifies the primary precepts of the
faith which is grounded in charity : " and I will make him
become a great nation," signifies the enjoyment of good things,
and the increase of them.
2087. "As for Ishmael, I have heard thee."— That the.'ie
words signify those who are rational from a principle of truth,
and that they are to be saved, appears from the representation
of Ishmael in this place, as denoting those who are rational
from a principle of truth, or those who are spiritual, concerning
which see above, n. 2078 ; and that they are to be saved, appears
from the signification of " I have heard thee," as may appear
without explication.
2088. " Behold, I will bless him, and will make him fruitful,
and will multiply him most exceedingly." — That these words
signify that they shall be imbued and endowed with the good
things of faith, and the truths thence derived, to an immense
degree, appears from the signification of being blessed, of being
made fruitful, and of being multiplied. To be blessed signifies
to be endowed with all good t!iinf>s, as was shewn in the First
Part of this work, see n. 981, 1096, 1420, 1422 : to be made
fruitful, signifies the good things of faith with which they should
be endowed ; and to be multiplied, signifies the truths thence
derived ; as was also shewn in the First Fart, n. 43, 55, 913,
983. It would be tedious here to explain again who are celestial,
and who are spiritual, as they are described above ; see n. 81,
597, 607, 765, 2069, 2078, and in several other places: in
general, the celestial are those who have love to the Lord, and
the spiritual those who have charity towards their neighbor ;
see above, n. 2023. The celestial are those who are in the
affection of good originating in good, but the spiritual those
360 GENESIS. [Chap. xvii.
who are in the affection of good originating in truth. From the
beginning all were celestial, because they were in love to the
Lo^d, whence they received perception, by virtue of which they
perceived what was good, not from truth, but from the affection
of good. But afterwards, when such love to the Lord no longer
prevailed, spiritual men succeeded ; and men were called spi-
ritual, who were principled in love towards their neighbor, or
in charity. But neighborly love, or charity, was implanted by
truth ; and thus they received conscience, according to which
they acted, not from the affection of good, but from the affection
of truth. Charity, with such, appears like the affection of good :
it is, however, the affection of truth ; and by reason of such
appearance, charity is also called good : it is, however, the good
of their faith. These are they who are meant by the Lord in
John : " I am the door : by me if any one enter in, he shall be
saved, and shall go in and out, and find pasture. — I am the
good shepherd, and know my sheep, and am known of mine.
— ^nd other sheep I have, which are not of this fold ; them also
I must bring, and they shall hear my voice : and there shall be
one fold, and one shepherd," (x. 9, 14, 16.)
2089. " Twelve princes shall he beget." — That hereby are
signified the primary precepts which belong to charity, appears
from the signification of twelve, as denoting all things of faith ;
and from the signification of princes, as denoting things primary.
Kings and princes are spoken of throughout the Word, but in
the internal sense they by no means signify a king or prince,
but those things which are primary in regard to the subject in
relation to which they are mentioned ; that kings signify truths
in one complex, was shewn above, n. 2015 ; that princes signify
the primary things of truths which are precepts, may be seen
n. 1482. Hence the angels, specifically the spiritual angels,
are called principalities, because they are in truths. The term
" princes " is applied to them by reason of truths which have their
ground in charity, for the spiritual, as was said above, n. 1482,
by means of apparent truths esteemed by them as truths, receive
charity from the Lord, and by charity conscience. That twelve
signities all things appertaining to faith has been heretofore
unknown to the world ; nevertheless, this is the constant signi-
fication of twelve, wheresoever that number occurs, whether in
the historical or prophetical parts of the Word. Nothing else
is signified by the twelve sons of Jacob, and hence by the twelve
tribes, which took their names from them ; in the like manner
by the twelve disciples of the Lord, each of whom respectivelv
represented some essential and primary principle of faith. What
was particularly represented by each sou of Jacob, aud hence
by each tribe of Israel, will be shewn by the divine mercy of
the Lord, when we come to treat of the sons of Jacob, Geu.
xxix. and xxx.
2089— 2093.] GENESIS. 361
2090. " And I will make him become a great nation." —
That hereby is signified the enjoyment of good things, and the
increase of them, appears from the signiiication of nations,
as denoting good things, concerning which see above, n. 1159,
1258, 1259, 1260, 1416, 1849 ; wherefore, in the present case,
to make him become a great nation, signifies both the enjoy-
ment and the increase of good things.
2091. Verse 21. But my covenant will I e&^^blish with Isaac,
whom Sarah shall hear to thee, at this set time in the next y^ar.
" My covenant will I establish with Isaac," signifies union
with the Divine Rational principle : " whom Sarah shall bear
to thee," signifies Divine Truth conjoined with good, from
which it will exist : " at this set time in the next year," signifies
the state of union when this was the case.
2092. "My covenant will I establish with Isaac."— That
hereby is signified union with the Divine Rational Principle,
appears from the signification of a covenant, as denoting union,
concerning which see above ; and from the representation of
Isaac, as denoting the Divine Rational Principle ; concerning
which see above, n. 2083.
2093. " Whom Sarah shall bear to thee."— That hereby is
signified Divine Truth conjoined with Divine Good, from which
it will exist, appears from the representation of Sarah, as de-
noting Divine Truth, concerning which see above, n. 2063,
2081 ; and from the representation of Abraham, as denoting
Divine Good, concerning which see above, n. 2063, and in other
places. How the Lord's first rational principle was conceived
and born, was shewn in the foregoing chapter, when treating of
Ishmael, by whom that rational principle was represented. The
subject now treated of, in this verse, and in the following chapter,
is that rational principle which was made Divine by the Lord,
which was done by a conjunction, like that of marriage, of Divine
Good with Divine Truths. The first rational principle cannot be
otherwise conceived, than by an influx of the internal man into
the affection of sciences belonging to the external, nor be other-
wise born than of the afi'ection of sciences, which was represented
by Hagar the handmaid of Sarai, as was shewn in the foregoing
chapter, n. 1896, 1902, 1910 ; and in other places there ; but
the second, or Divine Rational Principle, is not so conceived
and born, but by a conjunction of the truth of the internal man
with the good of the same, and an influx thence. With the
Lord, this was effected by his own proper power from the Divinity
itself, that is, from Jehovah. His internal man, as has been
repeatedly stated above, was Jehovah ; and the good itself, re-
presented by Abraham, was that of the internal man ; and so
was the truth itself, represented by Sarah : thus each was Divine.
Hence then the Lord's Divine Rational Principle was conceived
and born ; it being efl'ectcd, indeed, by an influx of good into
362 GENESIS. [Chap. xvii.
truth, thus by truth ; for truth is the chief constituent of the
rational principle, as was stated above, n. 2072. It is therefore
here said, Whom Sarah shall bear t. thee ; which signifies Divine
Truth conjoined with good, from which it was to exist ; and
above, at verse 17, that Sarah was a daughter of ninety years,
siguifv'ing, that truth conjoined with good should effect this.
The like, but not in equal perfection, takes place with every
man, as being created to be a likeness and image of God : for
the first rational principle of man is also conceived and born by
an influx of his internal man into the life of the affection of
sciences of his external ; but his second rational principle from
an influx of goodness and truth from the Lord, through his in-
ternal man. This second rational principle he receives from the
Lord when he is regenerated, for he is then made sensible in his
rational principle of what the good and truth of faith are. The
internal man, with every one, is above his rational principle,
and is the habitation of the Lord, concerning which see n. 1889^
1940.
2094. The subject treated of in the preceding chapter, ar d
thus far in this, is the conception and nativity of the ration il
principle with the Lord ; how it was made Divine is also treated
of in what follows. But some may suppose, that to know the^e
things is of little importance to those who have faith, and th«,t
it is enough to know, that the Lord's Human Essence was made
Divine, and that the Lord is God as to both. The case, how-
ever, is this : Those who believe this in simplicity have no necid
to know how it was eflected, for to know how it was effected
only has for its end, that they may believe it to be so. There
are many at this day who believe nothing unless they are ra-
tionally convinced that it is so ; as may appear from the circum-
stance, that few believe in the Lord, although they confess him
with their lips, because it is agreeable to the doctrine of faith \
but still they say within themselves, and amongst themselves,
that if they knew how it could be so, they would believe. The
reason that they thus speak, and yet do not believe, is, because
the Lord was born as another man, and was in external form as
another man. Such persons can never receive any faith unless
they first comprehend, in some measure, how it may be so : for
the use of such therefore these things are made manifest. But
those who believe the Word in simplicity, have no need to know
all these things, because they are in the end, which the former
cannot attain except by the knowledge of such things. More-
over, these are the things which are contained in the internal
sense of the Word, and the internal sense is the Word of the
Lord in the heavens, and they who are in the heavens, by their
perception, understand it thus. When man is in the truths
that is, in the internal sense, he may then make one, as ta
thought, with the inhabitants of heaven, although man is re-
2094— 2009.J GENESIS. 863
spectively in a most general and obscure idea. The celestial in
heaven, who are in faith itself, regard the above things, from a
principle of good, as being so ; but the spiritual regard them
from a principle of truth ; and these are conlirmed and perfected
by such things as are contained in the internal sense ; which is
done by thousands of interioi reasons, which cannot perceptibly
flow into the ideas of man.
2095. " At this set time in the next year." — That hereby is
signified the state of union when this was the case, appears from
what has been already said concerning Abraham's age, as being
a son of a hundred years, and concerning Sarah's age, as being
a daughter of ninety years, when Isaac was born : by which is
signified, that then the rational principle of the Lord's Human
Essence would be united to his Divine, and that truth conjoined
with good would effect this, concerning which see above, n.
1988, 2074, 2075. Hence then the next year signifies the state
of union.
2096. Verse 22. And he left off" speaking with him : and
God went up from Abraham. " He" left off speaking with him,"
signifies the end of this perception : "and God went up from
Abraham," signifies the Lord's entrance into his former state.
2097. " He left off speaking with him."— That hereby is
signified the end of this perception, appears from the signification
of speaking and saying, as denoting to perceive, concerning
which see frequently above : wherefore to leave off speaking is
to be no longer in such perception.
2098. " And God went up from Abraham." — That hereby is
signified the Lord's entrance into his former state, appears from
what was said in the last paragraph, and thus without explication.
That the Lord was in two states during his life in the world, one
of humiliation, and the other of glorification, has been shewn
above, n. 1603, 2033 ; and in consequence of this, he had two
states of perception. He was in a state of glorification, that is,
of the union of the Humanity with the Divinity, when he per-
ceived the things which are thus far contained in the internal
sense of this chapter ; and that he was no longer in such per-
ception, is expressed by its being said, that " he left off speaking
with him : and God went up from Abraham."
2099. Verse 23. And Abram took Ishmael his son, and all
that were born in his house, and all that icere bought with his
silver, every male among the men of Abraham's hou-'ie, and cir-
cumcised the flesh of their foreskin, in the self-same day ; as God
had said unto him. " Abraham took Ishmael his son," signifies
those who are truly rational : " and all that were born in his
house, all that were bought with his silver, and every male
among the men of Abraham's house," signifies here, as above,
those within the church, with whom the truths of faith are con-
joined with its goods : " and circumcised the flesh of their fore-
8t)4 GENESIS. [Chap. xTii.
skin," signifies their purification and righteousness from the
Lord : "in the self-same day," signifies the state which has been
spoken of : " as God had said unto him," signifies according to
perception.
2100. " Abraham took Ishmael his son." — That hereby are
signified those who are truly rational, appears from the signifi-
cation of Ishmael, as denoting those who are rational from a
principle of truth, that is, who are spiritual, concerning which,
see above, n. 2078, 2087, 2088.
2101. " All that were born in his house, and all that were
bought with his silver, every male among the men of Abraham's
house." — That hereby are signified those within the church, with
whom the truths of faith are conjoined with its goods, appears
from the signification of those born in the house, as denoting
the celestial, and from the signification of those bought with
silver, as denoting the spiritual ; and that they are those within
the church, concerning whom, see above, n. 2048, 2051, 2052 ;
and also from the signification of a male, as denoting those who
are principled in the truth of faith, coucerniag which, see also
above, n, 2046. Whence it is evident, that they are those
within the church with whom the truths of faith are conjoined
with its goods.
2102. " And circumcised the flesh of their foreskin." — That
hereby is signified their purification and righteousness from the
Lord, appears from the signification of being circumcised, as
denoting to be purified from selfjlove and the love of the world,
concerning which, see above, n. 2039 ; and also from the sig-
nification of the flesh of the foreskin, as denoting the removal
of those loves, concerning which, see above, n. 2041, 2053,
2057 ; where it was likewise shewn, that those loves alone oppose
the influx and operation of good and truth from the Lord, and
of consequence, the application of the Lord's righteousness to
man. The subject treated of in this chapter throughout, is the
unior* of the Lord's Divine Essence with his Human, and the
conjunction of the Lord with man by his Human Essence made
Divine ; and also concerning circumcision, that is, purification
from the defilements appertaining to man. These subjects cohere
in one series, and one follows as a consequence from the other.
For the union of the Divine Essence with the Human in the
Lord was effected, to the end that the Divinity might be con-
joined to man ; but the conjunction of the Divinity with man
cannot have place, unless man be purified from those defiling
loves : as soon however as he is thus purified, the Divine Hu-
manity of the Lord flo\vs-in, and thus conjoins man to itself.
Hence appears what is the nature and quality of the Word, viz.,
that it is connected in a regirlar and beautiful series, when it is
understood according to its signification in the internal senati.
2103. " In the self-same day." — That hereby is signified tlie
2100- 2108. J GENESIS. 865
Btate which has been spoken of, appears from the signification
of dav, as denoting state in the internal sense, concerning which
see above, n. 23, 487, 488, 493, 893.
2104. " As God had said unto him. — That hereby is sig-
nified, according to perception, appears from the signification of
God's saying and speaking, as denoting to perceive, concerning
which, see n. 1791, 1815, 1819, 1822, 1898, 1919. 2097.
2105. Verse 24, 25, 26. And Abraham was a son of ninety
and nine years, when he was circumcised in the jiesh of his fore-
skin. And Ishmael his son was a son of thirteen years, when he
was circumcised in the Jiesh of his foreskin. In the self-same day
was Abraham circumcised, and Ishmael his so7i. " Abraham was
a son of ninety and nine years," signifies the state and time
before the union of the Lord's Divine Essence with his human :
" when he was circumcised in the flesh of his foreskin," signifies
when he utterly expelled the evils of the external man : " and
Ishmael his son," signifies those who are made rational by the
truths of faith from the Lord : " was a son of thirteen years,"
signifies holy remains : " when he was circumcised in the flesh
of his foreskin," signifies, as before, purification : *' in the self-
same day," signifies that it was at that time : "was Abraham
circumcised, and Ishmael his son," signifies that when the Lord
joined the Human Essence to his Divine, he also conjoined to
himself, and saved, those others who are rendered rational fro:n
a, principle of truth.
2106. " Abraham was a son of ninety and nine years." — That
these words signify the state and time before the union of the
Lord's Divine Essence with his Human appears from the signi-
fication of ninety-nine years, as denoting the time before the
Lord fully conjoined the internal man with the rational, con-
cerning which, see above, n. 1988. The Lord's internal man,
as repeatedly stated above, was Jehovah himself, that is, the
Divinity Itself, which, when united to the Humanity, is united
to the raiional principle : for the Humanity begins in the inmost
of the rational principle, and thence extends itself to man's ex-
ternal.
2107. " When he was circumcised in the flesh of his fore-
skin."— That hereby is signified when he utterly expelled the
evils of the external man, appears from the signification of being
circumcised, as denoting to be purified from self-love and the
love of the world, or, which is the same thing, from evils, for
all evils are thence, concerning which, see above, n. 2029, 2041,
2043, 2047 : and the Lord, by his own proper power, expelled
evils, and thereby made his Human Essence Divine, as waa
abundantly proved in the First Part of this work, and also
above, n. 2025.
2108. " Ai>d Ishmael his son." — That hereby are signified
those who become rational by the truths of faith, appears from
30G GENESIS. [Chap. xvii.
the signification of Ishmael in this place, as denotino; those who
become rational by truth, that is, who become spiritual, con-
cerning which, see above, n. 2078, 208T, 2088.
2109. " Was a son of thirteen years." — That these words
signify holy remains, may appear from the signification of ten,
as denoting remains, concerning which, see above, n. 576, 1988 ;
and from the signification of three, as denoting what is holy ;
concerning which, see n. 720, 901. Hence the number thirteen,
as being composed of ten and three, signifies holy remains ; that
numbers in the Word signify things, may be seen, n. 482, 487,
488, 493, 575, 647, 648, 755, 813, 893. What is meant by
remains with man, was shewn, n. 468, 530, 561, 660, 1050,
1906.
2110. " When he was circumcised in the flesh of his fore-
skin."— That hereby is signified purification, appears from the
signification of being circumcised, as denoting to be purified
from self-love and the love of the world, concerning which, see
n. 2039 ; and from the signification of the flesh of the fore-
skin, as denoting the removal of those loves ; concerning which,
see n. 2041, 2053, 2057.
2111. " In the self-same day." — That hereby is signified, at
that time, appears from the signification of day as denoting
time and state; concerning which, see also above, n. . 23, 487,
488, 493, 893.
2112. " Was Abraham circumcised, and Ishmael his son." —
That hereby is signified, that when the Lord conjoined his
Human Essence to his Divine, he also conjoined to himself, and
saved, those others who become rational from a principle of
truth, appears from the representation of Abraham in this
chapter, as denoting the Lord in that state and in that age,
concerning which, see above, n. 1989 ; and from the represen-
tation of Ishmael in this place, as denoting those who become
rational from a principle of truth, concerning which, see above,
n. 207 f^, 2087, 2088 ; and also from the signification of being
circumcised, as denoting to be purified, concerning which, see
above, n. 2039 ; and, when predicated of the Lord, to be glo-
rified, consequently, to put off what was human, and to put on
what is Divine. That to be glorified means to put on what is
Divine, may be seen above, n. 2033 ; and that he then conjoined
to himself those also, who become rational, that is, spiritual,
from a principle of truth, may be seen above, n. 2034, 2078,
2088.
2113. Verse 27. And all the men of his house, he that was
horn m the house, and he that was bought with silver of a son
that was a stranger, were circumcised with him. " All the men
of his house, he that was born in the house, and he that was
bought with silver," signifies, all who are within the church ;
"of a son that was a stranger," signifies, all who are rational
2109—2116.] GENESIS. 367
out of the church : " were circumcised with him," siguifies, tlat
they were justified by the Lord.
2114. " All the men of his house ; he that was born in the
house, and he that was boug-ht with silver." — That hereby are
signified all who are within the church, appears from the
signification of those born in the house, as denoting the celes-
tial ; and from the signification of those bought with silver,
as denoting the spiritual ; concerning which, see above, n. 2048 ,
2051, 2052. It has also been shown, that they are those who
are within the church ; for all who are within the church, that
is, all who constitute the church, are either celestial or spiritual ;
who are the celestial, and who the spiritual, may be seen above,
n. 2088. In this last verse of this chapter is contained a sum-
mary of all that has been stated above, viz., that they who are
purified from self-love and the love of the world, whether they
be within or without the church, are justified by the Lord.
Both classes are called the men of the house ; for the house,
in the internal sense, signifies the kingdom of the Lord ; see
o. 2048.
2115. " Of a son that was a stranger." — ^That hereby are
signified all who are rational out of the church, appears from
the signification of a son that is a stranger, as denoting those
viithout the church, concerning which, see above, n. 2049, con-
sequently, the Gentiles, who have not the Word, and therefore
have no knowledge concerning the Lord. That these are saved,
su^ well as those within the church, if they are rational, that is,
if they live together in charity and mutual love, and have re-
ceived any principle of conscience according to their religious
pirsuasions, was shown in the First Part of this work, n. 593,
932, 1032, 1059, 1327, 1328.
2116. "Were circumcised with him." — ^That hereby is sig-
nified that they were justified by the Lord, may appear from
the representation and consequent signification of being circum-
cised, as denoting to be purified ; concerning which, see above,
n. 2039. Their being circumcised with him, that is, with Abra-
ham, was also representative, viz., of their being purified and
thus justified by the Lord. With respect to justification, it is
not to be understood according to the common manner of appre-
hending, viz., that all evils and sins are wiped away, and alto-
gether blotted out, when the sinner, as he imagines, receives
faith, though at the very point of death, howsoever he may have
lived in evil and wickedness during the whole course of his life :
for I have been fully instructed, that not the smallest evil, which
a man has thought and actually done in the life of the body, is
wiped away and altogether blotted out, but that all reuuiins,
even to the smallest particular. The truth is this. They who
have lived in the thought and practice of hatred, revenge,
cruelty, and adultery, and thus not in any charity, reta'n after
368 GENESIS. [Chap, xvii,
ueath the life which they have thereby contracted, including
all thino-s belonging to such life, even to the minutest particu-
lars, which successively return: hence their torments in hell.
They who have lived in love to the Lord, and in charity towards
their neighbor, likewise retain all the evils of their lives ; but
in them they are tempered by the good principles which they
have received from the Lord, through the life of charity, dur-
ino- their abode in the world ; and thus they are elevated into ^
heaven, yea, are withheld from the evils, which they still have
with them, so that they do not appear. Such in the other life
as doubt concerning this circumstance of their having evils
with them, because they do not appear, are again let into them,
till they are convinced it is so ; and then they are again ele-
vated into heaven. This then is being justified ; for thus they
acknowledo-e that their righteousness is not their own, but
the Lord's. The common saying, that they are saved who have
taith, is true : but by faith nothing else is meant, in the Word,
but love to the Lord, and love towards one's neighbor, conse-
quently, a life agreeable to such love. Doctrinals and tenets of
faith are not faith, but are only things belonging to faith ; for
all and each of them are given for the sake of this end, to
make man such as they teach him to be. This may appear
evident from the Lord's words where he teaches, that the laiv
and all the prophets, that is, the whole doctrine of faith, con-
sists in love to God, and in love towards our neighbor (Matt.
xxii. 34 — 39 ; Mark xii. 28 — 35) ; that there is no other faith,
which can properly be called faith, was shown in the First Part
of this work, n. 30—38, 379, 389, 724, 809, 896, 904, 916,
989, 1017,1076,1077,1121, 1158, 1162, 1176,1258, 1285,1316,
1608, 1798, 1799, 1834, 1843, 1844; and that heaven itself
consists in love to the Lord and mutual love, n. 537, 547, 653,
1112, 2057.
OF THE LAST JUDGMENT
2117. FEW at this day linow what is meant^ hy the last
judgment. It is generally supposed that it is to he accompanied
with tlie destruction of the world : and it is hence conjectured^
that this terrestrial glohe is to perish hy fire., together with all
things that exist iii the visible world ; and that then., for the first
time., the dead shall rise agaiti.^ and shall undergo their judgment;
when the wicked are to he cast into hell., and the good to ascend
into heaven. These conjectures are grounded in the prophetical
yarts of the Word., where mention is made of a new heaven and a
2117—2120.] GENESIS. 369*
new earthy and also of the N'eto Jerusalem y mankind not be-
ing aware that the prophetical parts of the Word^ in their in-
ternal sense^ have a totally different signification from what
appears in the literal sense / and that hy heaven^ or the
sky^ is not meant heaven or the sky, nor hy earth the earth, hut
the church of the Lord in general, and with every individual iih
particida'- .
2118. By the last judgment is meant the last time of the '
shurch ; and also, the last time of every one's life. To speak of
it, first, as denoting the last time of the church. It was the last
judgment of the most ancient church, or that hefore the flood,
when their posterity perished, whose destruction is described by
the flood. It was the last judgment of the ancient church, or
that after the flood, when almost all who belonged to that church
became idolaters, and were dispersed. It was the last judgment
of the representative church which succeeded among the pos-
terity of Jacob, when the ten tribes were carried away into cap-
tivity., and dispersed amongst the nations : and afterwards
when the Jews, after the coining of the Lord, were driven out
of the land of Canaan, and scattered over the face of the whole
earth. The last judgment of the present church, which is called
the Christian church, is what is meant, in the revelation of John.,
hy the new heaven and the new earth.
2119. That the last time of the life of every man, whe7i he
dies, is to him the last judgment, is not unknoion to some, hut
still few believe it. Nevertheless it is a certain truth, that every
man rises again after death into another life, and undergoes his
judgment. This judgment is thus accomplished. As soon
a^s his corporeal organs grow cold, which happens a few days
after his decease, he is raised again of the Lord hy celestial an-
gels, who at flrst are attendant on him / but in case he he such
that he cannot remain with them,, he is then received into the
care of spiritual angels ; and successively afterwards into the
care of good spirits. For all who come into the other life, be
they who they may, are welcome guests toho meet a kind recep-
tion. But as every one's desires follow him, he who has led a,
wicked life cannot abide long with the angels andj good spirits,
but successively separates himself from them, repeating these
separations till he comes among spirits whose life is similar and'
conformable to that lohich he had while in the world. It then-
appears to him as if he was in his former bodily life, and, in
fact, his present life is a continuation of his past. From this
life his judgment commences. They wJio have led, a wicked life,
in process of time descend into hell : and they wJio have led a
good life, are hy degrees elevated by the Lord into heaven. Such
is the last judgment of every individual per'son ; of rohich we
have spoken from experience in, the First Part of this ivork.
2120. As to what the Lord spoke concerning the last timeSy
370 GENESIS. [Cuap. xvii.
saying that thin the sea and the waves shall voa)\ the sun shall
he darh ntd, the moon shall not give her light, the stars shall
fall from heaven, nation shall rise against nation, and king-
dom against kingdom, with several other particidars, (Matt. xxiy.
7, 29 ; Luke xxi. 25 ;) theij all, both in general and in partic-
•ular, signify the state of the church, in regard to what it would
he at the time of its last judgment. By the sea and the waves
roaring, nothing else is signified, than that heresies and contro
vei'sies, in general within the church, and in particular in every
individual, would he thus noisy and outrageous : hy the sun
nothing else is meant than love to the Lard and towards our
neighbor y hy the moon, faith / and hy stars, the knowledges
of faith ; which, in the last tim.es icould thus he darkened,
would not give light, and toould fall from heaven, that is, would
vanish away. The like is said hy the Loird in Isaiah, (xiii. 10.)
Also, hy nation rising up against nation, and kingdom against
kingdom, nothing else is meant than evils i^ing against evils,
and falsities against falsities, i&c. There are reasons, replete
with arcana, why the Lord thus spoke in this style. That seas,
the sun, the moon, the stars, nations, and kingdoms, have such
a sign ijieation, I know of a certainty : and it was shown in the
First Part cf this work.
2121. That the last judgment is at hand,* cannot so plainly
appear on earth, and within th£ church, as in the other life,
whither all souls come and Jlock together. The world of spirits
is at this day full of evil genii and evil spirits, chiefly from
the Christian world I amongst whom there reign nothing hut
hatred, revenge, cruelty, and obscenity, of all kinds ^ and also,
tieacherous machinations. Nor is this the case only with the
world of spirits^ whither souls recently deceased first go, hut al-so
with the interior sphere of that ivorld, where those dwell, who,
as to their intentions and ends of life, had been inwardly icicked.
This sphere, in like manner, is at this day so croivded, that I have
wondered that such an. abundance of wicktd spirits could possi-
bly be collected together. Far all are not cast instantly into Jiell,
because it is according to the laios of order, that evei^ one who is
of such a character should return into his own If e which he
had in the body, and should thence be let down into hell hy de-
grees. The Lard casts none down into hell, but every one casts
himself thither. Hence those worlds of spirits are thronged
with the crowds of such spirits, %oho tarry therefor a time. By
tliese the souls who come from the world are direfully infested:
ayid, moreover, the spiints attendant upon man {for every man
is govei'ned by spints and angels from the Lord) are more ex-
cited than heretofore to infuse into man malignant influences,
* The reader will recollect that this was published by our author in the yeat
1760. According to his later public^itions, the last judgment actually took place
or the chief operations belon^in^ to it were performed, ia the year 1757
2121 -2124.] GENESIS. 371
which,, in /"act, they do to such a degree, that the attendant an-
gels can scarcely avert thein, hut are corapelled to exercise their
influence on man more remotely. Hence, in the other life, it
may evidently appear, that the last time is at hand.
2122. ^6' to what further concerns souls recently arrived.
They who come from the Christian world have scarcely any
other thought or purpose, than, to hecome the greatest, and to
jDOssess all things, so entirely are they eaten up with self-love
and the love of the world / and these laces are altogether oppo-
site to heavenly order, see n. 2057. Many, also, entertain nc
other than filthy, obscene, and profane thoughts, and discourse
wnong themselves of nothing else : besides which, they make light
of and altogether despise, lohatever relates to charity and faibth :
they even do not acknowledge the Lord, and hate all who do :
for, in the other life, thoughts and hearts speak. Moreover,
hereditary evils, arising from the wicked life of parents, are
hecome successively more malignant / and these, like fires hid
and cherished inwardly, sthnxdate 7nan to more atrocious pro-
fanation than heretofore of all that is right and pious. Such
spirits flock in troops at this day into the other life, and crowd
the exterior and interim' spheres of the world of spirits / as ob-
served above. When evil begins thus to prevail, and the equi-
librium to incline on that side, it is thence plainly perceptible
that the last time is at hand, and that the eguilibriuin will soon
he restored by the rejection of those who are within the church,
and the reception of others who are without.
2123. That the last time is at hand, may also appear, in the
other life, from this circumstance, that all the good which flows
from the Lord through heaven into the world of spirits, is there
instantly turned into evil, obscenity, and profaneness, and that
all truth is turned instantly into what is false / thus mutual
love is turned into hatred, sincerity into deceit, &c., so that
goodness and, truth are no longer perceptible. The like comes to
pass with the 'man who is governed by spirits with whom the
evil spirits in that world have communication. This has been
m,ost clearly discovered to me by much experience, which, were
L to adduce it all, would fill many pages. Lt has often been
given me to perceive and hear how the goodness and truth which
fiowfrom heaven are turned into evil and falsity, together with
the degree and quality of the perversion.
2124. L have been informed, that good in the will-principle,
which was enjoyed by the members of the most ancient church,
was utterly lost ainong the antediluvians : but that at this
day, with the rnembers of the Christian church, intellectual
^ood is beginning to perish, insomuch that very little of it
is left remaining j by reason that they believe nothing but
nohat they compi'ehend by their senses, and that at this day
372 GENESIS. [Chap, xvii.
men not only reason from the senses^ hut also extend such
reasonings to divine arcana^ hy a philosophy unknown to the
ancients. The consequence of this is, that intellectual light
is utterly darkened, and the darkness is become so gneat as
scarcely to admit of being dispersed.
2125. The character of the.members of the Christian churok
at this day was visibly exhibited to me by^ representations. There
appeared in a black cloud, some spirits so black, that I was
struck with horror: and afterwards there appeared others not
so horrible : and it was signified to me that I should see some-
thing. There were then seen, at first, some children, who were
combed by their mothers so cruelly, that the blood followed the
comb : by which was represented that such is the education of
infants at this day. There afterwards appeared a tree, accom-
panied with a perception as if it was the tree of knowledge :
and a great viper was seen to climb into it, of such a size as to
inspire horror i it appeared to be of the length of the trunk. Th
tree with the viper vanishing^ there appeared a dog. A doot
was then opened irdo a chamber, illuminated with a yellowish
light like that of a coal fire ', and in it were two women : it wa&
perceived that the chamber was a kitchen : but I am not at lib
erty to relate the scenes which were there transacted. It was told
me, that the tree, with the viper which clhnbed into it, repie
sented the state of the m^embers of the church, as it is at this day ,
showing how they entertain mortal hatred towards each otJiei
instead of love and charity, and how they cover such hatred aUy -
with simulated integrity and deceitful arts / arid likewise, how
they cherish impious thoughts concerning the things appertai-A,-
ing to faith : but the things seen in the kitchen represented thos^.
hatreds and impious thoughts, according to what they would 0'-
come, if suffered to go on.
2126. It was also further represented, how those who an
within the church at this day are in opposition to true inno-
cence. There appeared a beautiful and innocent infant ; at tfut
sight of whom the external bonds, by which wicked, genii and
spirits are restrained from committing great enorTnitles, were a
little slackened. They then began to treat the infant in thtf
worst manner possible, to tread him under foot, and to express
a desire to kill him, one after one manner, and another after an^
other ; for innocence, in the other life, is represented by inf arils.
Hereupon I said, that those spirits did not discover such dispo-
sitions in the life of the body : but rep>ly toas made, that their
interiors were such, and that they would have displayed the sante
furious rage against all who are innocent, had not they been pre-
vented by civil laios, and by other external r^estraints, such as the
fear of forfeiting their property, their honor, their reputation^
and their life. Those wicked genii and spirits^ also, an hearing
2125- -2129.] GENESIS. 373
this reply^ ^nade it a suhject of 7nocke7'(/. Hence tnay appear
what is- the character of the mernhers of the church at this day /
and further^ that the last times are at hand.
2127. In the other life there sometimes appxars^ as it were^
<i kind of last judgment manifested to the wicked^ when their
societies are hroken %ip and dispersed / and to the good^ when
they are introduced into heaven. I am, at liberty to relate what
has heen made known to me hy experience in regard to both.
2128. 2'he idea of a last judgment performed on the wicked.^
which was seen by me twice or thrice^ was as follows. When
the spirits about me conjoined themselves into pernicious socie-
ties., so as to have predominance^ and did not suffer themselves
to he ruled by the law of equilibrium according to order., hut
annoyed other societies in an insolent manner., and hy their p)re-
dominant jjower., began to do them hurt: there^then appeared a
company of spirits of considerable magnitude.^ from the quain-
ter in front a little to the 7'ight above., at whose approach a kind,
of fluctuating and loud-sounding tumult loas heard. Upon
this., consternation mixed loith tensor seized the spirits : next
ensued confusion among them : and then they who were in those
societies were dispersed., one in one direction., and another in an-
other., so that they were separated from each other., and none
knew where his companion was. During this tumult it ap-
peared to the spirits no otherwise than as a last judgment^ at-
tended with destruction to them all. Some uttered lamentations :
some through terror lost as it loere all heart : in a word., all were
^>nzed with a sense of danger., as if their last end was come.
The noise of those who approached from the quarter in front
sounded to them variously ; to some like the noise of armed
horsemen^ to others in a different manner., according to the state
of fear and consequent phantasy in each. It was perceived hy
me as a continued buz., toith alternate undulations., and as con-
sisting of many sounds united together. I was informed hy
those who were near me., that such companies come from that
quarter^ when societies are thus in evil association., as stated
above ; and that they know how to dissociate and separate them
one from another., and., at the same time., to strike terror into
them.., so that they think of nothing but flight : and that., by
such disjunctions and dispersions., all are afterwards reduced to
order hy the lord. I was also informed., that a dispersion of
this sort is signified in the Word hy an east-wind.
2129. There are likewise other kinds of tumults., or rather
conflicts., which present also the idea of a last judgment., and hy
which societies., who are in evil connection as to their interiors.,
are dissolved. Of these., I am at liberty to relate what follows.
Such spirits are reduced to a state., in which they do not., as
usual., think in society., or in communion., hut each for himself.
Fro?n their thoughts thus varying, and their speech thus
874 GENESIS. [Ch^p. xvii.
diversely murmuring^ there was heard a certain noise as of
many waters^ and amongst them a conflict^ such as cannot be
described^ arising from the confusion of opinions concerning
certain truths which were at that time the objects of their thought
and discourse ; which conflict is such^ that it may be called a
spiritual chaos. The sound of the murmurs thus in conflict and
confusion ivas threefold. One fioiced in about the head ^ and
it was told me that this was the conflict of their thoughts : a7i-
other flowed in towards the left temj^le ; and it was told me.,
that this was the confl/lct of their reasonings concerning certain
truths., which they were not disposed to believe: the third flowed
in from above towards the right., and was harsh, but not so con-
fused: the harshness seemed to vibrate to and fro, which, it wa»
told me, arose from this ci7'cumstance, that their truths \oere at
strife with each other, and were thus bandied to and fro by their
reasonings. During these conflicts, there were nevertheless spir-
its who discoursed with me, telling me what each particular
thing signifled / their discourse penetrating distinctly through
those noises. The subjects of their reasonings were chiefly^
these : Whether it is to be understood literally, that the twelve
Apostles would sit upon twelve thrones, and judge the twelve
tribes of Israel : and whether any are to be admitted into heav-
en but such as have s^iffered piersecutions' and miseries. Every
one reasoned according to the phantasy which he had imbibed
in the life of the body. But some of them, who loere reduced
into communion and order, were afterwards instructed, that, as
to the flrst subject of debate, it is not to be understood according
to the letter, for that by the ajyostles are not meant the apostles,
nor by thrones thrones, nor by tribes tribes, nor by twelve twelve,
but that by all those expressions are signifled the primary thing»
of faith, 11. 2089 ; and that by these, and according to these,
judgment is passed upon every one. It was further shown, that
the apostles cannot possibly judge a single man, but that all judg-
ment belongs to the Lord alone. With respect to the other subject
of debate, they were informed, that this is not to be understood as
If those only were to be admitted into heaven, who have suffered
persecutions and miseries ; but that the rich as well as the poor,
they who are in high stations as well as they who are in low,
will be received there : for the Lord has pity on all, especially
on such as have been in spiritual miseries and temptations,
which are persecutions arising from the wicked ; and who thus
acknowledge that of themselves they are miserable, and believe it
to be of the Lord''s mercy alone that they are saved.
2130. With respect to the idea of a last judgment presented
befare the good, when they are admitted into heaven, I am at
liberty to relate how this is also. It is said in the Word, that
the gate was shut, so that none could any longer be admitted /
and that some had no oil, and came too late, and therefore wer«
2130— 2131.J GENESIS. 375
not admitted j hy which particxilars is also signified the state of
the last judgment. How these things are., and how they are to he
understood.^ has been shown m£. I heard societies of spirits., one
after another., saying with a distinct voice, that the wolf icished
to carry them away., hut that the Lord had delivered them., and
'.hat thus they tvere restored to the Lord; at which they rejoiced
with the inmost joy of heart. For they had heen in despair, and
cmsequently in fear that the door was shut, and that they were
come too late, so that they could not he let in. Such a thought
was infused into them hy those who are called wolves : hut it was
dissipated hy their heing let in, that is, hy their heing received
hy the angelic societies / for admission into heaven is nothing
else hut such reception. This letting-in appeared to me as heing
made and continued through societies amounting in numher to
twelve, o.nd that the twelfth was let in, that is, was received, with
greater difficulty than the foregoing eleven. Afterwards, also,
there toere admitted ahout eight societies, which it was indicated
to me were of the female sex. It was then told me, that this
process of admission, that is, of reception into the heavenly soci-
eties, has this appearance, and this hy orderly continuation from
one pluce to another ; also, that heaven can never he filled to
eternity, much less can the door he shut ', hut that its inhabitants
are 7nore Messed and happy, in proportion as more come into
it, because thus its U7ianimity is strengthened. After the aho\)e
were let in, it then appeared as if heaven was shut : for there
were many who then also wished to be let in, that is, to he received',
bxit reply was made, that this could not he as yet / which is sig-
nified hy their coming too late, by the door''s being shut, hy their
knocking, and by their not having oil in their lamps. The rea-
son why they were not admitted, was, because they were not as
yet prepared, so as to be able to abide with the heavenly societies,
where mutual love dwells : for, as was said above, n. 2119, they
who have lived in the world in charity towards their neighbor^,
are hy degrees elevated hy the Lord into heaven. There loere-
also other spirits, who were ignorant of the nature of heaven, a»
consisting in mutual love, who also then xvished to be let in, sup-
posing that merely to be let in would he sufficient : but reply wa»
made them, that their time was not yet, but that they should be
let in at another time, when they were prepared. The reason .
that twelve societies appeared, was, because twelve signify all
tilings of faith, as was said above, n. 212.9.
2131. They who are admitted, are received hy the angelic
societies with the inmost charity and the joy belonging to it, anc
every mark of love and friendship is shoion them. But if they
are not freely willing to continue in those societies to which they
first co7ne, tJtey are then received by other societies ', and this is
continued successively, till they come to that society witJt which
they agree, according to the life of mutual love in which they
S76 GENESIS. Chap. xvii.
are pi'incipled. There they abide ^ till they hecome still more
perj-tct / and then they are elevated and exalted thence to still
greater happiness. They experience this from the mercy of the
Lord., according to the life of love and charity which they had
received in the world. But their translation from one society
to another is never effected hy a rejection on the part of the so-
ciety in which they are, hut hy a certain inclination of will in
themselves., according to the desire which is insinuated into them
from the Lord ; and heing thus according to their desires, all is
■done from a principle of freedom.
2132. It is said in the Word (Mutt. xxii. 11, 12, 13) that
there came in one to the wedding, who had not on a wedding-
garment, and that he was cast out / how this case is, was also
shown me. There are some who, in the life of the hody, are so
principled in deceit, that they can feign themselves angels of
light, and whilst they are in such a hypocritical state in the other
Itfe, they can also insinuate themselves into the nearest heavenly
societies. But they do not long continue there / for as soon as
they perceive the sphere of tnutual love which there prevails,
they are seized with fear and horror, and cast themselves head-
long down. It then appears, in the world of spirits, as if they
were cast down hy others / so7ne towards the laJce, some towards
Gehenna, and some towards some other kind of hell.
2133. Twice or thrice, hy the divine mercy of the Lord,
heaven was so far opened to me, that I heard a general glorifi-
cation of the Lord / the nature of which is this. Several socie-
ties together and unanimously, hut still each society hy itself,
with distinct affections and the ideas thence derived., glorify the
Lord. The heavenly voice was heard far and wide, and reach-
ed to such an immense extent, that the hearing was lost for
want of determination, as the sight is when it looks out upon
the universe : and this was attended with the inmost joy and fe-
licity. There was also perceived a glorification of the Lord at
times resemUing an irradiation fiowing downwards, and af-
fecting the interiors of the mind. This glorification is celehra-
ted, when the angels are in a state of tranquillity and peace :
fortt then fiows forth from their inmost joys, and from their
felicities themselves.
2134. At the end of the next chapter, hy the divine mercy
of the Lord, the State of Infants in the other life will he treat
edr/.
PREFACE.
The suhject treated of at the close of the last chapter was con-
cerning the last judgment, and it vms shown what is sign? fed
thereby, viz., not the destruction of the visihle world, hut the laf<t
time of the Church / when this time is at hand, the Lord saith,
*'that He shall come in the clouds of the heavens with power
aid glorj," Matt. xxiv. 30; Mark xiii. 26; Luke xxi. 27. Here-
tofore no one has known what is meant hy the clouds of the heavens;
hit it has been discovered to me that nothing else is Tneant thereby
but the literal sense of the Word, and that by power and glory is
meant the internal sense, for in the internal sense of the Word
there is glory, inasmuch as whatever is therein has relation to the
Lord and to ILis Tcingdom ; see the first jpart of this work, n. 1769
— 1772. The sa^ne is meant by the cloud ivhich encompassed
Peter, James, and John, when the Lord appeared to them in
glory, concerning which it is thus written in Luke, " A voice
came forth from the cloud, saying, this is My beloved Son, hear
ye Him ; and when the voice was past, Jesus was found alone,"
ix. 35, 36 ; by Moses and Elias, who then conversed with the
Lord, was represented the Word of the Old Testament, which is
also called Moses and the Prophets / by Moses are meant the
books of Moses and also the historical books, and by Elias the
Prophet are meant all the Prophets : But by Peter, James, and
John, were represented {as in other places, wheresoever they are
named in the books of the Evangelists') faith, charity, and the
good of charity : and by their being alone present, when the Lord
was tranifigured, was signified that none else can see the glory of
the L^ord, which is in His Word, but they loho are principled, in
faith, in the charity grounded therein, and in the good of that
cha/rity / others indeed are capable of seeing, but still they do not
see, because they do not believe / This is the internal sense as to
both the above passages : Cloud also, as used by the Prophets,
everywhere signifies the Word in the letter, and glory the/Word
in its Ife. The nature and quality of the internal sense of the
378 GENESIS. [Chap, xviii.
Word has been alreadi/ frequently shown^ and pointed out in the
explication of each particular expression in theforegoing chapters.
In our Lord's time., the lawyers [those skilled in the Mosaic lav)]
were the last to believe that any thing in the Word had relation
to the Lord ; the lawyers of the present time know indeed., but
possibly they will be the last to believe., that there is a glory in the
Word different from what appears in the letter., which letter never-
theUsa is the cloud wherein that glory is concealed. i
2135."' GENESIS. 379
GENESIS.
CHAPTER THE EIGHTEENTH.
2135. THE nature and quality of the internal sense of the
Word, and how it is perceived by the angels whilst it is read by
man, may more especially appear from this chapter : from the
historical sense of the letter nothing else is understood, than
that Jehovah appeared to Abraham under the form of three
men; and that Sarah, Abraham, and his lad prepared food for
them, viz., cakes of fine flour, a young ox,* and also butter and
milk ; which things, although they are historical truths, and
were really fulfilled, yet are not perceived so by the angels, who
altogether abstractedly from the letter, have a perception of the
things represented and signified, according to the explication
given in the contents^ n. 2136 — 2141; thus, instead of the his-
torical relation, they perceive the state of the Lord's perception
in the humanity, and communication at that time with the
Divinity, before the perfect union of His Divine Essence with
the human, and of the human with the Divine ; which state is
also that, concerning which the Lord thus speaks : " iTo one hath
seen God at any time / the only-begotten Son, loho is ifi the bosom
of the leather, He hath made Him manifest,^'' John i. 18 ; and
by the different kinds of food here spoken of, the angels perceive
nothing but the different kinds of celestial and spiritual good,
concerning which see the explication ; and further, in regard to
what is said of the son whom Sarah should bear at the stated
time of another year, they perceive only this, that the Lord's
human rational [part or principle] should become Divine ; lastly,
in respect to what Abraham spake with Jehovah concerning the
overthrow of Sodom and Gomorrah, they have a perception ot
nothing else but of the Lord's intercession for mankind ; and
by the numbers fifty, forty -five, forty, thirty, twenty, and ten,
they are led to a perception of the Lord's intercession for those
with whom truths should be adjoined to goodness, and who
Should attain good by temptations and combats, or by other
states; and so it is in respect to all other passages in the Word,
as may better appear from the explication of each particular
expression, where it is shown that a like signification is involved
* In the original it is expressed The son of a cow.
380 GENESIS. [Chap, xviii.
in like expressions both n the historiea. and prophetical parts ol
the Word. That there is such an internal sense in the Word
throughout, treating solely of the Lord, of His kingdom in the
heavens, of His church in the earths, and with every individual
person in particular, consequently treating of the good things ot
love, and of the truths of faith, may appear to every one from
the passages out of the Old Testament cited by the Evangel-
ists, as in Matthew, " The Lord said unto My Lord^ sit on My
right hand^ until I make Thy foes Tky footstool^'' xxii. 44 ; Psalm
ex. 1 ; that these words relate to the Lord, does not appear from
the literal sense of the passage as it stands in the book of Psalms,
and yet that the Lord alone is here meant. He Himself teaches :
so again, '' Thou Bethlehem the land ofJudah^ art not the least
am,ongst the leaders of Judah^ for out of thee shall come forth a
leader^ who shall feed My people Israel^'' Matt. ii. 6 ; Micah v. 2 ;
they who, like the Jews, abide merely in the literal sense of this
passage, learn indeed from that sense, that the Lord should be
born in Bethlehem, but inasmuch as they expect a leader and a
king, who shall bring them back again into the land of Canaan,
therefore they explain all the expressions according to the letter,
viz., the land of Judah they interpret as signifying the land of
Canaan ; Israel as signitying Israel, although they know not
where Israel is ; and leader as signitying their Messiah ; when
nevertheless by Judah and Israel other things are meant, viz.,
by Judah the celestial, by Israel the spiritual, both in heaven
and on earth, and by leader the Lord ; so again, in the same
Evangelist, "^ voice was heard in Ramah^ lamentation, a shout,
and iiLuoh weeping, Rachel weeping for her children, and would
not he comforted because they are not,'''' ii. 18; Jer. xxxi. 15;
they who abide in the literal sense of these words, cannot by any
means conceive thence what is their internal sense, when never-
theless it appears from the Evangelist that they have such an
internal sense; again in the same Y^vawgoWstt,'''' Out of Egypt
have I called My Son," ii. 15 ; Hosea xi. 1 ; in the Prophet
whence this passage is quoted, are these words, "When Israel
was a child, I loved him, and out of Egypt have I called
My son : they called them, so they went from their faces, and
I made Ephraim to go," xi. 1 — 3 ; they who know not that there
is an internal sense in ever}' part of the AYord, must needs con-
ceive that Jacob is here meant, when he went down into Egypt,
and his posterity when they came forth from thence, and that by
Ephraim is meant the tribe of Ephraim, and thus that this
passage contains the same things as are recorded in the historical
parts of the Word ; nevertheless it is plain from the Evangelist,
that what is here said by the Prophet relates to the Lord ; but
what is signified by each particular expression, can only be
known by unfolding the internal sense.
GENESIS. 381
CHAPTER XVIII.
1. AND Jehovah appeared unto him in the oak-groves o'
Mainre, and he was sitting at the door of the tent as the day
grew liot.
2. And he lifted np his eyes, and saw, and lo, three mei?
standing above him, and he saw, and ran to meet them, froip
the door of the tent, and bowed himself towards the earth.
3. And he said, My Lord, if now I hav-e found grace in
Thine eyes, pass not I pray from above Thy servant,
4. Let a little water, I pray, be taken, and wash your feet,
and lie down under the tree.
5. And I will take a piece of bread and support ye youi
heait ; afterwards ye may pass on ; for wherefore have ye passed
to your servant ? And they said, So do as thou hast spoken.
6. And Abraham hastened towards the tent to Sarah, and
said. Hasten three measures of the farina* of fine flour, knead
and make cakes.
7. And Abraham ran to the herd, and took a young ox [tho
son of a cow] tender and good, and gave to a boy, and he
hastened to make it.
8. And he took butter and milk, and the young ox which
he made, and gave before them, and he was standing before
them under a tree ; and they did eat.
9. And they said unto him, Where is Sarah thy wife ? and
he said. Behold, in the tent.
10. And he said. In returning I will return to thee, accord-
ing to this time of life, and lo, Sarah thy wife shall have a son ;
and Sarah heard at the door of the tent, and it was behind
him.
11. And Abraham and Sarah were old, entering into days,
and it ceased to be with Sarah in the way as of women.
12. And Sarah laughed within herself, saying, After that I
am grown old, shall I have pleasure, and my Lord old ?
13. And Jehovah said to Abraham, Why did Sarah laugh at
this, saying, Shall I truly bring forth, and I am old ?
14. Shall any thing be wonderful for Jehovah ? at the stated
time I will return unto thee, according to this time of life, and
Sarah shall have a son.
15. And Sarah denied, saying, 1 did not laugh, because she
was afraid : and he said, Nay, but thou didst laugh.
16. And the men rose thence, and looked to the faces of
Sodom, and Abraham was going with them to send them away.
17. And Jehovah said. Shall I conceal from Abraham what
I am doing?
* We are forced here to adopt the Latin word farina, there being none in our
language to express that particular part of the flour liere meant, and which,
according to the Author's expHcation beJow n. 2m, has a determinate and distinct
eignification
882 GENESIS. [Chap, xviii.
18. And Abraham shall surely be for a nation great and
numerous, and all the nations of the earth shall be blessed in
him.
19. Because I have known him, by reason that he will com-
mand his sons, and his house after him, and they shall keep the
way of Jehovah, to do justice and judgment, that Jehovah
may bring upon Abraham that which he hath spoken upon him.
20. And Jehovah said. Because the cry of Sodom and
Gomorrah is become great, and because their sin is very
grievous ;
21. I will go down, and will see, whether they have made a
consummation according to the cry thereof which hath come to
me ; and if not, I will know.
22. And the men looked thence, and went towards Sodom,
and Abraham he was still standing before Jehovah.
23. And Abraham came near, and said, Wilt Thou also
destroy the just with the wicked?
24. Peradventure there be fifty just in the midst of the city,
wilt Thou also destroy, and not spare the place, for the sake of
the fifty just, who are in the midst thereof?
25. Far be it from Thee to do according to this thing, to
cause the just to die with the wicked, and that the just should
be as the wicked ; far be it from Thee ; shall not the Judge of
the wliole earth do judgment ?
26. And Jehovah said. If I find in Sodom fifty just in the
midst of the city, I will spare the whole place for their sakes.
27. And Abraham answered, and said. Behold, I pray, I
have taken upon me to speak unto my Lord, and I am dust
and ashes.
28. Peradventure there shall lack five of the fifty just, wilt
Thou destroy the whole city for five ? and He said, I will not
destroy if I find there forty and five.
29. And he added yet to speak unto Him, and said, Perad-
venture forty be found there ; and he said, I will not do it for
forty's sake.
30. And he said, Let not my Lord, I pray, be angry, and I
will speak, peradventure thirty be found there; and He said,
I will not do it if I shall find thirty there.
31. And he said. Behold, I pray, I have taken upon me to
speak unto my Lord, peradventure twenty may be found there ;
and He said, I will not destroy for twenty's sake.
32. And he said. Let not my Lord, I pray, be angry, and I
will speak yet this time, peradventure ten be found there ; and
He said, I will not destroy for ten's sake.
33. And Jehovah went as soon as he had finished speaking
to Abraham ; And Abraham returned to his place.
2136— 2Ul.] GENESIS. 383
THE CONTENTS.
2136. THE FIRST thing here treated of is concerning the state
of the Lord's jjerception in the humanity, and of communica-
tion at that time with the Divinity, before the perfect union of
His human essence with the Divine ; which state also is that,
concerning which the Lord speaks in these words, " No one
hath seen God at any time ; the only-begotten Son, who is in
the bosom of the Father," &c., John i. 18.
2137. The state of the Lord's perception in the humanity,
at that time, is signified by the oak-groves of Mamre, verse 1 ;
in which state that He perceived the Divinity, which manifested
itself before His humanity, appears verse 2 ; whereat He rejoiced,
verse 3 ; and was desirous that the Divinity should approach
nearer to his humanity, by putting on somewhat natural, verse
4 ; and that his humanity should approach nearer to the Divinity
by putting on the celestial principle, verse 5. The celestial
principle, and the spiritual thence derived, which He put on,
are signified by the three measures of fine meal whereof cakes
were made, verse 6 ; and that he also put on a conformable nat-
ural principle, is signified by the male-calf, verse 7. Hence the
conformation and communication of the Divinity with the hu-
manity, and of the humanity with the Divinity, verse 8.
2138. The second thing treated of is, concerning the Lord's
perception in that state respecting the rational principle which
appertained to Him, that it should put ofl:' what was human, and
should be made Divine.
2139. That the rational principle should be made Divine, is
signified by the Son, whom Sarah should bear, verse 9 ; tliat
rational-human truth appertaining to the Lord did not perceive
that, consequently did not believe it, is signified by Sarah's
laughing at the tent door, which was behind him, verses 10 —
13, 15. A confirmation that the Lord should also put off" that
principle [viz., rational-human truth], and instead thereof should
put on Divine Truth, verse 14.
2140. The third thing treated of is, concerning the Lord's
grief and anxiety over mankind, because they were so much
tainted with self-love, and the consequent lust of bearing rule
over others from an evil and false principle, for whom in that
state He interceded, and obtained that they should be saved,
who w^ere principled in goodnesses and truths ; but who those
are, is related in order.
2141. The Lord's perception respecting mankind, as being
immersed in evil and the false ; Sodom is selt-love and the con-
sequent lust of bearing rule from a principle of evil ; Gomorrah
is the lust of bearing rule from a principle of the false, verses
16, 20 ; that it could not be concealed from the Lord in that
state, because all salvation is by Him and from Him, verses 17
384 GENESIS. [Chap, xviii.
— 19 ; viz., that they were to be visited, when their wickedness
came to its height, verses 20, 21. When he was in that percep-
tion, verse 22, that He interceded for them ; first for those who
were principled in truths, and whose truths were full of good-
nesses, who are signified by fifty, verses 23 — 26 ; also for those
less principled in good, but whose good was nevertheless joined
with truths, who are signified by forty-five, verses 27, 28 ; after
wards for those, who have been in temptations, who are signi
fied by forty, verse 29 ; as likewise for those, who have been
engaged in some combats against evils, who are signified by
thirty, verse 30 ; afterwards for those, who were gifted with
states of the affection of good from other sources, who are sig-
nified by twenty, verse 31 ; lastly for those, who were gifted
with states of the affection of truth, who are signified by ten,
verse 32 ; in all these several cases answer was made, that they
should be saved, verses 26, 28 — 32. Hereupon the Lord re-
turned to his former state of perception, verse 33. These are
the arcana contained in this chapter in the internal sense, which
do not at all appear from the letter.
THE INTERNAL SENSE.
2142. YEE.SE 1. And Jehovah appeared to him in the oak
groves of Mamre, and he was sitting at the door of the tent the
day growing hot. Jehovah appeared to him, signifies the Lord's
perception : in the oak-groves of Mamre, signifies the quality
of perception : and he was sitting at the door of the tent, signi-
fies the holy [principle] which then appertained to him : the
day growing hot., signifies from a principle of love.
2143. Jehovah appeared to him — that hereby is signified the
Lord's perception, may appear from this consideration, that the
historical things of the Word are merely representative, and thtv
expressions significative of those things which are contained in
the internal sense : The subject here treated of in an internal
sense is concerning the Lord, and concerning his perception,
which was represented by Jehovah's appearing to Abraham ;
such is the nature of every appearing, of every discourse, and
of every fact recorded in the historicat parts of the Word ; they
are all representative, but what they represent does not appear,
unless the historical expressions are no otherwise attended to
than as objects, like the objects of sight, which suggest matter
and occasion of thinking concerning" things more sublime ; as
for example, in the case of gardens, which as outward visible
objects suggest matter and occasion of thinking concerning
fruits and their uses, and also concerning the delights of life
thence derived, and what is still more sublime, concerning
2142—2144.] GENESIS. 385
paradisiacal or heavenly happiness ; wheu such thoughts are
suggested, the particular objects contained in a garden are seen
indeed, but they are viewed so slightly as not to be attended to :
The case is the same in respect to the historical relations of the
Word, the expressions whereof are not attended to, when the
celestial and spiritual things are thought of, which are contained
in the internal sense.
2144. In the oak-groves of Mamre — that hereby is signified
the quality of perception, appears from the representation and
signification of oak-groves, and also from the representation and
signification of Mamre. What oak-groves in general represented
and signified, was shown n. 1442, 1443 ; and what the oak-groves
of Mamre in particular represented and signified, was shown n.
1616, viz., that they represented and signified perceptions, but
such as are human, grounded in scientifics, and in the first ra-
tional principles thence deduced. What perception is, at this
day, is a thing most unknown, because at this day no one is in
perception, such as was enjoyed by the ancients, and particu-
larly by the most ancient, the latter of whom, by virtue of per-
ception, knew whether a thing was good, and consequently
whether it was true ; it was an influx into their rational principle
from the Lord through heaven, whereby instantly, whilst they
were thinking of any thing holy, they perceived whether it was
so, or was not so. Such perception was afterwards lost amongst
men, when they began to be no longer in celestial ideas, but only
in worldly and corporeal ; and instead thereof conscience suc-
ceeded, which also is a species of perception, for to act against
conscience and according to conscience, is nothing else than iio
perceive thence whether a thing is so or is not so, whether it is
to be done, or not to be done : The perception of conscience
however is not from the good which flows in, but from the
truth, which, according to the holy principle of man's worshij),
is implanted in the rational principle from infancy, and is after-
wards confirmed ; this in such a case he supposes alone io be
good : Hence conscience is a species of perception, but a percep-
tion arising from truth of such a nature, that when charity and.
innocence are insinuated by the Lord, there exists the good ot
that conscience : From these few observations it may appear
what perception is, but there is much difierence between perce}>-
tion and conscience; see what was said concerning perception,
n. 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865,
895, 1121, 1616; and concerning the perception of spirits and
angels, n. 202, 203, 1008, 1383, 1384, 1390—1392, 1394,
1397, 1504; and that the learned do not know what perception
is, n. 1387. As to what regards the Lord, during His life in
the world, all his thought was by virtue of Divine perception,
as being alone a Divine and celestial man, for in Him alone was
Jehovah Himself, from whom He dei'ved His perception, con-
386 GENESIS. [Chap, xviii.
corning M'hicli see n. 1616, 1791. His perceptions were niore
and more interior, as be appi'oached nearer to union with Jeh^r-
vah ; the nature and quality of bis perception, at tbis time, may
appear from wbat was said concerning the oak-grcves of Harare,
n. 1616 ; and wliat its nature and quality was when He per-
ceived the things M'bich are contained in tbis chapter, is de-
scribed in what presently follows.
214:5. Sitting at the door of tJie tent — tbat hereby is signified
the holy principle which then appertained to Him, viz., the holy
principle of love, which is signified by the day growing hot, as
immediately follows, appears from the signification of tent, as
denoting wbat is holy, concerning which see n. 414, 1102, 1566,
where may be seen the reason why holy things are signified by
tents : Inasmuch as the Lord at that time was in a state of per-
ception, which is signified by the oak-groves of Harare, which
is an inferior i-ational perception, but still more interior than
what is signified by the oak-groves of Horeb, concerning which
see n. 1442, 1443, therefore it is here represented and thus
signified hj his sitting at the door of the tent, that is, at the
entrance to what is holy : How the case is in regard to percep-
tions, as being less and more interior, may be illustrated by the
perceptions of the most ancient people by whom I have been
informed, that the more they were immersed in scientifics
grounded in the objects of hearing and of seeing, in the same
degree their perceptions were of an inferior sort ; but the more
tliey were elevated from those things to the celestial things of
love and charity, in the same degree their perceptions were
more interior, because they were then nearer to the Lord.
2146. The day growing hot — that hereby is signified from a
principle of love, appears from the signification of heat, as de-
noting love in an internal sense ; and whereas heat is either of
the day or of the year, love is represented either by the heat of
the day, or by the heat of the year, according to what is con-
tained in the historical relation : That heat signifies love, may
appear from this consideration, that love is called spiritual heat,
and that heat is predicated of all affection, even in common
discourse ;* and moreover the same may appear from this con-
sideration, that love and its affections manifest themselves by a
kind of heat in man's interiors, and also in his exteriors, and in
his bodily parts ; yea, beat has no other source or origin with
man, but this efilux or flowing forth from his interiors : Such
however as the love is. such also is the beat ; celestial love and
spiritual love are what give birth to genuine heat ; everj'^ other
heat, viz., what is derived frora self-love and the love of the
world, and also from other defiled loves, is unclean, and in
* Thus we sjieak of bnrning with resentment, of being fired with indigaatioi^
of beiufj kindled into auger, ar.d being warm in affection, iic.
^U5— 2149.] GENESIS. 887
another life is changed into what is excrementitious, see iv
1773. Moreover it is to be observed, that holiness is never
predicated except of love and charity, and not even of faith,
but so far as the truths thereof partake of .ove and cliaritv ; the
truths of faith are not holy except from this ground, see what
was said above, n. 2049.
2147. Yerse 2. And he lifted up his eyes^ and sav)^ and
behold^ three men standing over hitn^ and he saw^ and ran to
meet them^ from the door of the tent^ and he howed himsdf to-
wards the earth. He lifted up his eyes, signifies that he saw
within himself: and behold, three men standing over him, sig-
nifies the essential Divine [principle], the Divine human, and
the holy proceeding: and he saw, signifies Mdien he perceived
this : and he ran to meet them, signifies that in thought he ap-
proached nearer to those things which were perceived ; from
the door of the tent, signifies from the holy [principle], which
then appertained to the Lord : and bowed himself towards the
•earth, signifies the effect of humiliation from joy derived from
that holy principle.
2148. And He lifted up His eyes — that hereby is signified
that He saw within Himself, appears from the signification of
lifting up the eyes ; by eyes in the Word is signified interior
sight, or the understanding, as may appear from the passages
cited n. 212 ; hence to lift up the eyes is to see and to perceive
those things which are above a man's self; interior things are
expressed in the Word by things superior, as where mention is
made of looking upwards, of lifting up the eyes to heaven, of
elevating the thoughts to high things, and the reason is, be-
cause man supposes heaven to be on high, or above himself,
when nevertheless it is not on high, but in internals, as when a
man is principled in the celestial things of love, his heaven then
is within him, see n. 450 ; hence it is plain, that by lifting up
the eyes is signified to see within himself.
2149. Behold^ three men standing over him — that hereby is
signified the essential Divine [principle] the Divine human, and
the holy-proceeding, may appear without explication, for it is
known to every one, that there is a Trinity [Trinutn]., and this
Trinity is one ; that it is one, appears manifest in this chapter,
viz., in V. 3d, where it is said, "J/"^ Lord^ if, I pray, I have found
grace in Thine eyes, pass not Thou I pray," which words were
spoken to the three men ; moreover in verse 10, it is written,
" And He said, returning I will return to thee ;" and in verse
13, " And Jehovah said to Abraham ;" and in verse 15, " He said,
nay, but thou didst laugh ;" and in verse 17, " And Jehovah
said shall I conceal from Abraham what I do ;''^ and in verse 19,
" Because I have known him ;'''' and in verse 20, " And Jehovah
said ;''"' and Jn verse 21, " I will go down and see, whether they
388 GEXESIS. [Chap, xviii.
have made a consummation according to the cry thereof which is
come to J/c, and if not, Iimll hnoio f and verse 23, " Abraham
said, wilt Thou also destroy the righteous with the wicked V
and verse 25, " P'ar be it from Thee to do according to this thing,
far be it from Thee;''"' and verse 26, " And Tehocah said, if/
shall find fifty righteous, I will spare the wh )le place for their
sakes ;" and verse 27, " I have taken upon me to speak to my
Lord i^ and verse 29, "AVilt Thou destroy for live the whole
city ? And He said^ I will not destroy^ if / shall find there fortjr-
five ;" and verse 29, " He added yet to speak to Hirn : He said^ 1
will not do it for forty's sake ;" and verse 30, " Let not my Lord
be angry ; He said L will not do it, if L shall find thirty there ;"^
and verse 31, " I have taken upon me to speak to tny Lord ; He
iaid I will not destroy iQX twenty's sake;" and verse 32, "Let
not, I pray, my Lord be angry ; and He said I will not destroy
for ten's sake ;" and verse 33, " And Jehovah loent as soon as He
had left off io speak to Abraham." Hence it may appear, that
by the three men who appeared to Abraham, was signified the
essential Divine [principle], the Divine human, and the holy-
proceeding, and that this Trinity \_Trinu7rh] in itself is one:
The subject here treated of in the internal sense is concerning
Jehovah, in that He appeared to the Lord, and that the Lord
perceived this, but not by such an appearance as was manifested
to Abraham ; for that thi-ee men appeared to Abraham, is an
historical truth, but representative of the Divine perception, or
of the perception from the Divine [principle] which the Lord
enjoyed when in the humanity, which perception is treated of
in what follows.
2150. And He saw — that hereby is signified when He per-
ceived this, appears from the signification of seeing in an in-
ternal sense, as denoting to understand and to perceive, and
also to be enlightened, concerning which see n. 1584; that this
is the signification of seeing, is manifest in the Word through-
out ; by seeing in the present case is signified, that the Lord
apperceived perception from the Divine [principle] to be present
as was just observed.
2151. And Abraham ran to meet them — that hereby is sig-
nified that in thought He approached nearer to those things
which were perceived, appears from the series of the things
treated of in an internal sense; for the subject treated of in the
preceding verse is concerning the Lord's perception in which
He was: in this verse it is shown, that He observed or noticed
the perception to be from the Divine [principle] ; His approach-
ing nearer to it, in the present case, is represented, and thereby
signified, by his running to meet them.
2152. From the door of the tent — that hereby is signified
from the holy principle which then appertained to the Lord, ap
2150-2156.] GENESIS. 389
pears from the signification of tent, as denoting wl.at is holy,
and from the signification of door, as denoting an entrance to
what is holy, concerning which see n. 2145.
2153. And he bowed himself towards the ^arth — that hereby
is signified the effect of humiliation from joy arising from an
holy principle, appears from the signification of bowing himself,
as denoting to humble : As all the interior affections have ges-
tures corresponding to them in the external or corporeal parts,
which gestures are the effects of afiections, as of their efticient
causes, so the affection of humiliation has its correspondent
gesture, which is humiliation and also prostration ; that this
was from a principle of joy is evident, because He apperceived,
as was said, perception from the Divine [principle]. The state
of the Lord's humiliation, when He was in the humanity, has
been abundantly treated of above, and will be further treated of,
by the Divine Mersey of the Lord, in the following parts of this
chapter.
2154. Yerse 3. And He said, My Lord, if, I pray, I have
found grace in Thine eyes^pass not, Ipray,jroirh over Thy ser-
vant. And he said, signifies that he so thought : my Lord, sig-
nifies the Trinity \Trinu7ri\ in one : If, I pray, I have found
grace in Thine eyes, signifies the respectivity* of the Lord's
state, when He observed [or noticed] that perception : pass not
I pray from over Thy servant, signifies that he earnestly desired
that what he had begun to perceive might not pass away ; ser-
vant is the humanity appertaining to the Lord, before it was
made Divine.
2155. And he said — that hereby is signified that He so
thought, appears from the signification of saying in an his-
torical sense, as denoting to perceive ; see above, n. 1898, 1919,
2008.
2156. My Lord — that hereby is signified a Trinity in one,
viz., the Essential Divine [principle], the Divine-human, and
the Holy-proceeding, which Trinity [or three-fold principle,
Trinum'] is in one, appears from its here being said Lord in the
singular number ; in like manner it is said, verses 27, 31,
*' Behold, I pray, I have taken upon Me to speak with My
Lord i''^ and verses 30, 32, "Let not, I pray. My Lard be
angry." Those three men are also called Jehovah, verse 13,
^^ Jehovah said to Abraham;" and verse 14, " Shall anything
be wonderful for Jehovah V and verse 22, " Abraham was stand-
ing yet before Jehovah;'*'' and verse 33, "And Jehovah went
when He left off to speak to Abraham :" Hence it appears,
that the three men, that is, the essential Divine [principle],
* By respectivity [respectivum] is here meant the particular affection excited in
the Lord, by and in respect to the perception noticed ; thus the term denotes all the
Teciprocal tendencies and effects wrought in the human principle in consequenca of
Chat perception.
390 GENESIS. [Chap, xviil.
the Divine-human, and the Holy-proceeding, are the same as
the Lord, and the Lord the same as Jehovah. The same thing
is acknowledged in the creed which is generally received amongst
Christians, where it is expressly said, " There are not three
Uncreate, nor three Infinite, nor three Eternal, nor three
Almighty, but one." There are none who separate this Trinity
[T/'inu7n] which is in one, but they who say that they acknowl-
edge One Supreme Being [^hs], the Creator of the Universe,
which thing is pardonable in those who are without the Church ;
but it is not so with those who are within the Church ; for they
who are within the Church, and talk of acknowledging no other
God but the Creator of the Universe, do not in fact acknowledge
any God, whatsoever they may profess, or suppose ; still less do
they acknowledge the Lord.
2157. If', I pray, I have found grace in Thine eyes — that
hereby is signified the respectivity of the Lord's state w'hen He
observed [or noticed] that perception, may appear from the
affection of humiliation contained in these very words, and also
in these which immediately follow, Pass not, I pray, from over
Thy servant, in which likewise is humiliation ; in each partidular
in the Word there is both affection and thing* [ttaffectio et res\\
the celestial angels perceive the Word, such as it is in an in-
ternal sense, as to affection ; whereas the spiritual angels per-
ceive it, such as it is in an internal sense, as to thing ; they who
perceive the Word in an internal sense as to affection, attend not
at all to the expressions which relate to thing, but form to them-
selves ideas from the affection, and its series, and this*with in-
definite variety ; as in the present case in these words. If, I pray ^
I have found grace in Thine eyes, pass not, I pray, from over Thy
servant, they perceive a state of the Lord's humiliation in the
humanity, but only an affection of humiliation, whence in an
inexpressible manner, variety, and abundance, they form to
themselves celestial ideas, which can scarce be called ideas, but
so many lights of affections and of perceptions, which follow in
a continual series, according to the series of the affection of the
things contained in the Word which is read ; hence it may appear
evident, that the perception, the thought, and the discourse of
the celestial angels is more inexpressible, and more rich and
copious than the perception, thought, and discourse of the
spiritual angels, the latter being only determined to a subject
according to a series of dictions or expressions ; concerning the
discourse of the celestial angels, as being of the nature "here
* By thing, as here and in other places used by our author, is signified the de-
termination of iiu affection to some particular thougiit, speech, or action, whereby
the affection is as it were limited, and thus rendered less comprehensive than Avheo
left undetermined ; consequently the celestial angels, who are here described as per
ceiving the Word as to affection, must perceive it in a much larger and more com.
prehensive manner than the spiritual angels, who perceive it only as to thing.
I
2157—2159.] GENESIS. 391
described, see above, n. 164:7 ; hence it is that these woids, If^
Tpray^ I have found grace in Thine eyes^ in a celestial sense,
signify the respeetivitj ofthe Lord's state when lie observed [or
noticed] that ],)erception : moreover, to find grace in Thine eyes
vi^as a customary form of speech on every occasion of respeetivity,
as may appear from Laban's respectivity to Jacob, " Laban said
unto him, If I pray ^ 1 have found grace in Thine eyea^'' Gen.
XXX. 27 ; and from Jacob's to Esau, " Jacob said, nay, I pray,
if^ I pray ^ I have found grace in thine eyes,''"' Gen. xxxiii. 10 ;
and in like manner in other parts of the Word.
2158. Pass not^ I pray ^ from over Thy servant — that hereby
is signified an earnest desire that what he had begun to perceive
might not pass away, appears from what was just now said, the
case being similar, viz., a further expression of the respectivity
of the Lord's state, attended with an affection of desire to re-
tain what he had begun to perceive.
2159. That servant denotes the humanity appertaining to
the Lord, before it was made Divine, may appear from sevei-al
passages in the Prophets ; the reason is, as hath been often ob-
served above, because the humanity appertaining to the Lord,
before He put it off, and made it Divine, was nothing else but
a servant : the humanity which appertained to Him was from
the mother, consequently it was infirm, having with it an heredi-
tary principle from the mother, which He overcame by temp-
tation-combats, and entirely expelled, insomuch that nothii g
remained of the infirm and hereditary principle derived from the
mother ; yea, at last nothing which was from the mother remained,
so that He totally put off every thing maternal, to such a degree
as to be no longer her son, according to what He Himself saiti»
in Mark, " They said unto Jesus, Behold, Thy mother and Thy
brethren without seek Thee ! and he answered them, saying,
Who is My mother or My brethren ? and looking round upon
them who sat about Him, He said, Behold My mother and My
brethren, for whosoever shall do the will of God, he is My
brother, and My sister, and My mother," iii. 32 — 35 ; Matt. xii.
46 — 49 ; Luke viii. 20, 21, And when He put off this lunnanity,
He put on the Divine Humanity, by virtue whereof He called
Himself ^A^ Son of man ^ as he frequently does in the Word of
the New Testament, and also the Son of God; and by the Son
of man He signified the essential truth, and by the Son of God
the essential good, wiiich appertained to His human essence
when made Divine ; the former state was that of the Lord's
humiliation, but the latter of His glorification, concerning
which see above, n. 1999. In the former state, viz., that of
humiliation, when He had yet an infirm humanity appertaining
to Him, He adored Jeiiovah as one distinct from Himself, and
indeed as a servant, for the humanity is nothing else in i'e8i)ec't
to the Divinity ; wherefore also in the Word, servant is ])redi
302 GENESIS. [Chap, xviii.
oated of tliat humanity, as in Isaiah, " I will defend this city
to presei've it, for the sake of Myself, and for the sake oi My
servant David^^'' xxxvii. 35 ; speaking of the Assyrians, in whose
camp an hundred and eighty and five thousand were smitten by
an angel ; David denotes the Lord, who being about to come is
called servant as to His humanity^ that David in the Word de-
notes the Lord, see n. 1888; again in the same Prophet,
" Behold My servant^ on whom I lean, mine elect, My soul is
well pleased : I have given my Spirit upon Him ; He shall bring
forth judgment for the nations," xlii. 1 ; speaking manifestly of
the Lord, of whom servant and elect is predicated, when He was
in the humanity : again in the same Prophet, " Who is blind
but My servant^ and deaf as the angel I will send ? Who is
blind as the perfect one, and blind as the servant of Jehovah V*
xlii. 19 ; speaking also of the Lord, of whom in like manner
servant and angel is predicated, when He was in the humanity :
sigain, in the same Prophet, " Ye are My witnesses, saith Jeho-
vah, and My servant whom I have chosen ; to the end that ye
may know, and believe Me, and understand that I am He,"
xliii. 10. Again in the same Prophet, " Thus saith Jehovah,
who formed M.^frotn the womb to he His servant^ to bring back
Jacob to Himself, and that Israel may be gathered to Him ;
and He said, Thou art a light thing, that Thou mayest he a
servant to Me^ to set up the tribes of Jacob, I have given Thee
for a light of the Gentiles, to be My salvation even to the ex-
tremjty of the earth," xlix, 5, 6 ; speaking also manifestly of
the Lord, and of His humanity, before He was made a light of
the Gentiles, and salvation to the extremity of the earth : again
in the same Prophet, "Who amongst you feareth Jehovah, and
heareth the voice of His servant^ who walketh.in darkness, and
hath no brightness, let him trust in the name of Jehovah, and
lean upon his God," 1. 10 ; where servant also denotes the
humanity appertaining to the Lord, in which humanity is the
voice of the servant of Jehovah, whilst the Lord taught therein
the way of ti'uth : again, in the same Prophet, " Jehovah goeth
before you and the God of Israel gatheieth you ; behold, 3fy
servant will act prudently. He shall be exalted, and shall be
lifted up, and shall be greatly raised," lii, 12, 13 ; that servant
is here predicated of the Lord, when He was in the humanity,
is evident, for it is said thereof that it shall be exalted, and
shall be lifted up, and shall be raised greatly : again in the same
Pro] )het, " He hath neither form, nor honor ; we have seen
him, but he hath no aspect ; he is despised, a man of sorrows^
acquainted with disease } Jehovah M^as willing to bruise Him,
lie hath made Him infirm : if He shall set His soul to be accused
of guilt, He shall see seed. He shall prolong days, and the will
of Jehovah shall prosper by His hand; He shall see ofthelahor
of His soul, He shall be satisfied, by His knowledge shall Mt,
2160—2162.] GENESIS. 393
righteous se/'vant justify many; and Himself hath borne their
iniquities," liii. 2, 3, 10, 11 ; in which words, as in the whole
chapter, the state of the Lord's humiliation is treated of; it is
also said, that He was then in an infirm humanity, described
by being a man of sorrows, acquainted with disease, infirm, by
being in the labor of His soul^ with many other circumstances,
in which state He is called a servant.
2160. Verse 4. Zet a little water ^ I pray ^ he taJcen^ and wash
ymirfeet^ and lie down under the tree. Let a little water, I pray,
be taken, signifies that they should come near, and let tiiem-
selves down from things Divine nearer to His intellectual things :
and wash your feet signifies that they should put on somewhat
natural, that so in that state, wherein He then w^as. He might
the better perceive them, and lie down under the tree, signifies
to the perception of His state in which He was ; tree denotes
perception.
2161. Let a little water., I jpray., he taken — that hereby is
signified that they should come near, and let themselves down
from things Divine nearer to His intellectual things, cannot so
well appear from the words alone, Let a little water he taken^
but from the series of things treated of in this verse, and their
connection with what goes before and what follows after : from
the expressions in this verse. Let a little water^ L pray., he taken.,
and wash your feet., and lie down under the tree., no one could
know was signified, that the Divine [principle] should let itself
down nearer to the state of perception in which the Lord was
at that time, that so He might be enabled better to perceive ;
for there is no trace of this arcanum discoverable in the expres-
sions historically understood ; but that nevertheless such is
their signification in an internal sense, and that the angels have
such a perception of them I know of a certainty ; hence it may
appear how great and how deep arcana lie concealed in the
Word ; moreover that this is the signification of those expres-
sions, may in some sort appear from their signification in an
internal sense, as from the signification of wat-er., denoting
things intellectual ; and from the signification oi feet., denoting
things natural ; and from the signification of tree., denoting
perception ; by which significations well understood, it may
appear what is the internal sense of the present passage, from
the series of the things treated of, and their connection with
what goes before and what follows after. That waters signify
things scientific and rational, consequently things intellectual,
was shown n. 28, 680 ; and may appear from several other pas-
sages in the Word, which it would be too tedious here to cite.
2162. A7id wash your feet — that hereby is signified that the
Divine [principle] should put on somewhat natural, that so in
the state, wherein the Lord then was. He might the better per-
ceive, may appear from the signification of feet, as denoting
394 GENESIS. [Chap, xviii.
things natural, and also in like mannei from the series of the
things treated of: that some arcana are herein concealed, may^
in a measure, appear from this consideration, that Abraham
prayed the three men to take a little water, and wash their feet,
and lie down under the tree, when yet he knew that it was the
Lord, or Jehovah ; it may also appear from this consideration,
that unless some arcana had been signified thereby, such circum-
stances would not have been mentioned. That feet signity
things natural, may appear from representations in another life,
and from the representatives thence derived amongst the most
ancient people, and thus adopted in the Word ; things celestial
and spiritual are represented by the head, and by what apper-
tains to the head ; things rational, and whatever is connected
therewith, are represented by the breast, and by what appertains
to the breast ; things natural, and whatsoever are connected
therewith, are represented by the feet, and by what appertains
to the feet ; hence it is that the sole of the foot and the heel
signify natural things of the lowest order, concerning which see
n. 259 ; and that shoe signifies things of the lowest order, which
are filthy, see n. 1748. Similar things are signified l>y what
was represented in dreams and visions with the Prophets ; as
by the statue which Nebuchadnezar saw, whose head was pure
gold, the breast and arms silver, the belly and thighs brass, the
legs iron, the feet part of iron and pxiv't of clay ^ Dan. ii. 32, 33 %
where the head signifies things celestial, which are inmost and
are gold, as was shown, n. 113, 1551, 1552 ; the breast and
arms signify things spiritual or rational, which are silver, as was
shown, n. 1551 ; but the feet signify inferior things which are
natural, the truths whereof are signified by iron and the good-
nesses by clay ; that iron is truth may be seen n. 425, 426 ;
and that clay is good, may be seen, n. 1300 ; each in the pres-
ent case natural ; this also is the order of their succession in
the Lord's kingdom in the heavens, and in the Church which is
the Lord's kingdom in the earths, and also in every individual
person who is the Lord's kingdom. The case is similar in
regard to the vision which Daniel saw, concerning which it is
thus written, '' I lifted up mine eyes, and saw, behold one man
clothed in linen, and his loins girded witb gold of Uphaz, and
his body as Tarshish, and his face as the appearance of light-
ning, and his eyes like lamps of fire, and his arms oxid feet like
the brightness of polished brass,''^ x. 5, 6 ; by these Avords are
signified in particular the interior things of the Word as to
goodnesses and truths ; the arms and feet are its exterior things,
which are the sense of the letter, because tfierein are natural
things being taken from natural things : moreover, what each
particular signifies, as the loins, the body, the face, the eyes,
and many other parts appertaining to man, may api>ear from
representatives in another life, concerning which, by the Divine
£162.] GENESIS. 395
mercy of the Lord, more will be said, when we come to treat ot
the Grand Man [maximo homine,] which is the Lord's heaven,
and of representatives thence in the world of spirits. It is
written of Moses, Aaron, Nadab, Abihu, and the seventy elders,
" that they saw the God of Israel, heneat/i whose feet was as it
were work of sapphire «fow<3, and as it were the snbstance ot
heaven as to purity," Exod. xxiv. 9, 10 ; whereby is signified,
that they saw only the external things of the Church, repre-
sented in natural things: and also in the literal sense of the
Word, in which likewise external things are represented by
natural, as was said, which are the feet, beneath which is as the
work of sapphire stone, and as it were the substance of heaven ;
that it was the Lord who appeared to them, but only in those
inferior or natural things, is evident, for He is called the God
of Israel, whom all things of the Church represented, and all
things of the Word, in an internal sense, signified ; for tlie
Lord is presented to be seen according to those things which
are signified on the occasion, as in the case of John, to whom
He appeared as a man on a white horse signifying the Word, as
it is expressly declared. Rev. xix. 11, 13. The animals seen Iw
Ezekiel, which were cherubs, are described as to things celestial
and spiritual by faces and wings and also several other particu-
lars, but as to natural things thus, " Their feet a straight foot^
and the sole of their feet^ as it were, the sole of a calfsfoot^ and
sparkling as the brightness of burnished brass," Ezek. i. 7 ; the
reason wdiy the feet, that is natural things, are said to sparkle
like burnished brass is, because brass signifies natural good,
concerning which see n. 425, 1551. In like manner He ap-
peared to John as the Son of Man, " whose eyes were as a flame
of fire, and his feet like fine hrass^'''' Rev. i. 14, 15 ; chap. ii. 18.
That feet signify things natural, is further evident from the
following passages, ''I saw a strong angel descending from
heaven, encompassed with a cloud, and a rainbow about his
head, and his countenance like the sun, a7id his feet as pillars of
fire^ having in his hand an open book, and setting his right foot
on the sea^ and his left on the earthy'''' Rev. x. 1, 2 ; by which angel
in like manner is signified the Word, described as to its quality
in the internal sense, by a rainbow about the head, and by a
countenance as the sun ; but as to the external or literal sense,
by feet ; sea denotes natural truths, earth natural goodnesses,
whence it is evident what is signified by setting the right foot
on the sea, and the left on the earth. Frequent mention is
made in the Word oi 2i footstool^ but hereti»fore it has remained
unknown what is signified thereby in an internal sense ; thus
in Isaiah, "Jehovah said, the heavens are My throne, wnd the
earth the stool of My feet ; w^here is that house which ye will
build for Me, and where is that place of my rest?" Ixvi. 1. The
heavens are things celestial and 8j)iritual, consequently inmos*
396 GENESIS. IChap. xviii.
things, both of the Lord's kingdom in the heavens, and of the
Lord's kingdom in the earths, or in the Church, and also with
every individual man who is a kingdom of the Lord, or a
Church ; consequently the heavens denote likewise all things
appertaining to love and charity, and faith grounded therein ;
as also all things appertaining to internal worship, and in like
manner all things appertaining to the internal sense of the
Word ; all these things are heavens, and are called the throne
of the Lord ; but earth denotes all inferior things corresponding
to these internal or superior things, as inferior rational and
natural things, whereof also things celestial and spiritual are
predicated by reason of correspondence ; these inferior things
are such as are in the inferior heavens, and also in the Church,
and in external worship, and likewise such as are in the literal
sense of the Word, in short, all things which proceed from
things internal and are fixed and exhibited in things external,
as being things natural, are called earth and the Lord's foot-
stool : What is meant by heaven and earth in an internal sense,
may be seen n. 82, 1733 ; what by the new heaven and the
new earth, n. 2117, 2118; and that man is a little heaven, see
n. 911, 978, 1900. In like manner in Jeremiah, "The Lord
covereth the daughter of Zion with a cloud in his anger, and
cast down from the heavens to the earth the beauty of Israel,
and hath not remembered the stool of His feet in the day of His
anger^'' Lam. ii. 1. Also in David, "Exalt Jehovah our God,
and bow down yourselves to the stool of His feet^ He is holy,"
Psalm xcix. 5 : and again, "We will enter into His habitations,
we will bow down ourselves to the stool of His feet^'' Psalm
cxxxii. 7 ; in the representative Church, consequently amongst
the Jews, it was supposed that the house of God and the temple
was his footstool, not knowing that by the house of God and the
temple was signified representative external worship; they were
altogether ignorant of the nature of the internal things of the
Church, which were signified by heaven or the throne of God :
Again, " Jehovah saith to my Lord, sit on My right hand, until
I shall make thine enemies a stool for My feet,'''' Psalm ex. 1 ;
Matt. xxii. 44; Mark xii. 36; Luke xx. 42, 43 ; by stool of the
feet in like manner are here signified things natural, as well
sensual as scientific, and hence the rational things of man, which
are called enemies when they pervert worship,'^ and this by the
literal sense of the Word, so that there remains only worship in
externals, and internal worship either totally perishes or is de-
filed, concerning which see n. 1094, 1175, 'll83; when things
natural and rational are thus perverted and defiled, they are
called enemies; but inasmuch as in themselves they have
relation to internal worship, when this worship is restored
they then become a footstool, as was said above, whether they
be such things as appertain to external worship, or to the literal
2162.] GENESIS 397
sense of the Word. So in Isaiah, "The glory of Libanns sliall
come to Thee, the fir-tree, the pine-tree, and the box together,
to decorate the place of My sanctuary, and I will make the place
of My feet honorahle^'' Ix. 13; treating of the Lord's kingdom
and Church, whose celestial-spiritual things are the glory of
Libanus, or cedars, but whose celestial-natural things are the
fir-tree, the pine-tree, and the box, as they are also called in
other passages of the Word, consequently such things as relate
to external worship, whereof it is said, I will make the place of
My feet honorable, w^hich cannot be made honorable by the
fir-tree, the pine-tree, or the box, but by those things which are
signified thereby. That feet have such signification, appears
also from the representatives in the Jewish Church, as by this
ordinance, "That Aaron and his sons should wash their hands
and feet^ before they entered into the tabernacle," Exod. xxx.
19, 20; chap. xl. 31, 32 ; which it must be plain to every one,
was representative of some arcanum ; for what is the washing of
the hands and feet but an external act, which is of no avail
unless the internal be clean and pure? Nor is it possible fir
the internal to be cleansed and purified by such washing; but
whereas all the rites of that Church signified internal things,
which are things celestial and spiritual, so also did this rite, vis,.,
the cleanness of external worship, which is then clean, wiien
influenced by internal worship; hence their lavers were of brass,
as was also that great laver which was called a brazen sea, with
the ten lesser lavers of brass about the temple of Solomon,
1 Kings vii. 23, 38 ; because brass represented the good of ex-
ternal worship, which is the same thing as natural good ; con-
cerning which signification of brass, see n. 425, 1551. In like
manner it was representative, that " A man, in whom was a
fracture of afoot^ or a fracture of a hand, of the seed of Aaron,
should not come near to offer offerings of fire to Jehovah," Lev.
xxi. 19, 21 ; by those th^t had a fracture in the feet and hands,
were represented such as are principled in perverted external
worship. Tiiat feet signify natural things, appears also from
other passages in the Prophets throughout, as from these pro-
phetical words in Moses, " Blessed above sons is Asher, let him
be accepted of his brethren, and let him dip in oil \\\% foot^ the
iron and brass of thy shoe^'' Deut. xxxiii. 24, 25 ; it is impossi-
ble for any one to understand these words, unless it be known
what is signified in an internal sense by oil, foot, iron, brass, and
shoe ; that foot is the natural [principle], shoe an inferior nat-
ural [principle], such as is the sensual corporeal, may be seen,
n. 1748 ; and that oil is the celestial [pi-inciple] n. 886 ; and
that iron is natural truth, n. 425, 426 ; and that brass is natural
good, n. 425, 1551 ; hence it is plain what is involved in the
above passage. So in Nahum, "The way of Jehovah is in the
storm and tempest, and the clouds are the dust of His feet^'' i. 3 •
398 GENESIS. [Ohap. xviii.
where the dust of the feet signifies things natural and corporeal,
appertaining to man, whence come clouds : the same thing also
is signified in David by these words, " Jehovah bowed the hea-
vens and came down, and thick darkness was under His feet,''^
Psalm xviii. 9. When the goodnesses and truths of faith are
perverted b}' natural light, as it is called, it is described in the
Word by the feet and hoofs of a beast, whereby waters are dis-
turbed, and the various kinds of food are trodden under foot,
as in Ezekiel, " Thou hast gone forth into the rivers, and hast
disturbed the waters with Thy feet, and trodden down the streams
thereof; I will destroy every beast thceof from off many waters,
and the foot of man shall not disturb them any more, neither the
hoof of beast,''"' xxxii. 2, 13 ; speaking of Egypt, by which the
sciences are signified, as was shown, n. 1164, 1165, 1462 ; thus
by feet and hoofs, whereby the rivers and waters are troubled,
are signified scientifics grounded in things sensual and natural,
from which men reason concerning mysteries of faith, and do
not believe until they comprehend them, the consequence
whereof is that they never believe at all ; for the more such
persons reason, the less thev believe ; see on this subject what
was said, n. 128—130, 215, 232, 233, 1072, 1385. Erom all
these passages then it is evident, that by feet in the Word are
signified things natural ; but what further is signified appears
from the series of things treated of.
2163. Lie down under the tree — that hereby is signified to
the perception of His state in which He was, appears from the
signification of tree as denoting perception, concerning which
see n. 103 ; hence that this is the real sense of the words, ap-
pears from the series of the things treated of. The true ground of
this signification of trees, as denoting perceptions, M-as because
the celestial man was compared and likened to Paradise, or the
garden in Eden, hence the perceptions of celestial things apper-
taining to Him were compared and likened to the trees therein,
2164. Verse 5. And I will take a piece of bread, and supjyort
ye year hearty afterwards ye may ijasson ; for wherefore have
yej)assed to your servant? And they said, so do as thou hast
spoken. I will take a piece of bread, signifies somewhat celestial
adjoined : support ye your heart, signifies so far as is convenient ;
afterwards ye may pass on, signifies that when he had left off
perceiving, he would be content therewith : for wherefore have
ye passed to youj- servant, signifies that therefore they were
come : and they said, so do as thou hast spoken, signifies that
80 it should be done.
2165. I will take a jnece of bread — that hereby is signified
somewhat celestial adjoined, appears from the signification of
bread as denoting what is celestial, concerning which see above,
n. 276, 680, 681 ; the reason why bread signifies what is celes-
tial, is, because bread signifies in general every kind of food.
2103—2165.] GENESIS. 309
consequently in an internal sense every kind of celestial food ;
what celestial food is, may be seen, n. 56 — 58, 680, 681, 1480,
1645 : That bread signifies in general every kind of food, may
appear from the following passages of the Word ; it is written
of Joseph, " That he said to him who was over his house, that
he should bring down the men (that is, his brethren), to the
house, and should slay what was to be slayed, and should make
ready;" and afterwards, when "Things were made ready, and
they did eat together, he said, set on hread^'' Gen. xliii. 16, 31 ;
signifying that they should make ready the table ; thus bread
denotes all kinds of food : So it is written of Jethro, " That
Aaron came, and all the elders of Israel, to eat hread with the
father-in-law of Moses, before God," Exod. xviii. 12; where also
bread denotes every kind of food. So concerning Manoah, in
the book of Judges, " Manoah said to the angel of Jehovah,
let us detain thee, I pray, and let us make ready before thee a
kid of the goats ; and the angel of Jehovah said unto Manoah,
if thou detainest me, I will not eat thy hread!!'' xiii. 15, 16 ;
v\'here bread denotes a kid of the goats ; again, " When Jona-
than eat of the honeycomb, they said to him, that Saul sware to
the people, saying, cursed is the man who shall eat hread to-
day," 1 Sam. xiv. 27, 28 ; where bread denotes every kind of
food ; again, it is written of Saul, " When Saul sat to eat hread^
he said unto Jonathan, wherefore cometh not the son of Jesse
to hi'eojd^ neither yesterday nor to-day," 1 Sam. xx. 24, 27 ;
denoting to the table, where were all kinds of food. Thus David
said to Mephibosheth the son of Jonathan, " Thou shalt eat
hread on my tahle continually," 2 Sam. ix. 7, 10. In like man-
ner it is written concerning Evil-Merodach, " That Jehoiakim,
king of Judah, did eat hread continually before hirn^ all the
days of his life," 2 Kings xxv. 29 ; and of Solomon it is said,
" Solomon^s hread was for every day thirty cors of fine flour,
and sixty cors of meal, ten fat oxen, and twenty oxen of the
pasture, and an hundred sheep, beside the stag, and the she-
goat, and the deer, and fatted fowls," 1 Kings iv. 22, 23 ; where
bread manifestly denotes all these kinds of food : Whereas then
bread signiiies in general all kinds of food, it hence signifies in
an internal sense all those things which are called celestial
foods : This may better appear from the burnt-offerings and
sacrifices, which were made of lambs, sheep, she-goats, kids, he-
goats, cows, and oxen, which under a single name were called
the hread of what was offered hy fire to Jehovah^ as is evident
from the passages in Moses treating of the various saciilices ol
which he says, " That the pi'iest should l)urn them upon the
altar, the hread of what is (ff'ered hy fire to Jehovah^ for an odoi
of rest," Levit. iii. 11, 16; all those sacrifices and burnt-offer
ings were called by this name : So again, " The sons of Aarou
shall be holy to their God, neither shall they profane the name
400 GENESIS [Chap, xviii.
of their God, because they offer the offerings made hy fire to
Jehovah^ the hread of their God. Thou shalt sanctify him be-
cause he offei'eth the hread of thy God. A man of the seed of
Aaron, in whom shall be a spot, shall not come near to offer
the hread of his God^'' Levit. xxi. 6, 8, IT, 21 ; where also sacri-
fices and burnt-offerings are bread, as also Levit. xxii, 25 ; again,
" Command the sons of Israel, and say unto them, ye shall
observe My offering. My hread.^ for the offerings made by lire of I
an odor of rest, that ^e may offer to me in their stated time,"
Xumb. xxviii. 2 ; where also bread denotes all the sacrifices
which are there enumerated ; so in Malachi, " Offering upon
My altar polluted hread^'' i. 7 ; speaking also of sacrifices : The
sanctified things of the sacrifices, which they did eat, were also
called bread, as appears from these words in Moses, " He that
hath touched what is unclean, shall not eat of the sanctified
things ; moreover he shall wash his flesh in water, and when
the sun shall go down, he shall be clean, and afterwards he shall
eat of the sanctified things, because this is his hread^'' Levit.
xxii. 6, 7. The burnt-offerings and sacrifices in the Jewish
Church, represented nothing else but celestial things appertain-
ing to the Lord's kingdom in the heavens, and to the Lord's
kingdom in the earths or in the Church, also appertaining to
the Lord's kingdom or the Church with every individual pei'son,
and in general all those things which are of love and charitv
for these are things celestial ; every particular kind of sacrifice
also had a particular representation ; all these things at that
time were called bread ; when, therefore, sacrifices were abol-
ished, and other things succeeded instead thereof for external
worship, it was commanded that bread and wine should be used
for this purpose : Hence then it appears what bread signifies,
viz., all those things which sacrifices represented, consequently
in an internal sense the Lord Himself, and of course His love
towards the whole human race, and whatever appertains to that
love ; as also man's reciprocality* to the Lord and towards his
neighbor ; thus it signifies all things celestial, and consequently
wine signifies all things spiritual, which the Lord teaches ex-
pressly in John in these words, " They said, our fathers did eat
manna in the wilderness, as it is written. He gave them hread
from heaven to eat : Jesus said unto them, Yerily, verily, I say .
unto you, Moses gave you not hread from heaven.^ but My father
giveth you the true hread from heaven., for the hread of God is He
who came down from heaven and giveth life to the world : They
said unto Him, Lord, give us evermore this bread : Jesus said
* By reciprocality, as liere applied to man, is meant his power of joining him-
self, on his j)art, with the Lord. There is no other word in our language to express
this power, and yet there is great need of such a word, inasmuch as it is very plain
from Holy Scripture, that man possesses such a power, and that it is the Lord's coD
tinual gift to him for salvation, that is, for conjunction with the Lord.
2166.] GENESIS. 401
unto tliera, / a7n the hread of life^ he that cometh to ma shall
never hunger, and he that believeth on me shall never thirst,"'
vi. 31 — 35 ; and again, in the same Evangelist, " Verily, I say
unto yon, He that believeth on Me hath eternal life, I am iJie
hread of life ; your fathers did eat manna in the wilderness, and
are dead ; this is the hread which came down from heaven, that
whosoever eateth thereof may not die : / am the living hread'
which came down from heaven ; if any one eat of this hread ^ he^
shall live forever," vi. 47 — 51. Inasmuch then as bread is the-
Lord, it d-enotes also the celestial things which appertain to-
love, and are of the Lord, for the Lord is the very essential prin-
ciple, because He is the very essential love, that is, the very
essential Mercy ; and in consequence hereof, bread is also all
that is celestial, that is, all love and charity appertaining to
man ; these being from the Lord ; wherefore they who are not
principled in love and charity, have not the Lord with them,
consequently they are not gifted with things good and happy,
which are signified by bread in an internal sense : This external
symbolical [ordinance or institution] was enjoined, because the
greatest part of mankind are principled in external worship, and
therefore without somewhat external, there would remain scarce
any thing of a holy principle appertaining to them ; wherefore
when they live in love to the Lord, and in charity towards their
neighbor, they have an internal principle appertaining to them,
although they do not know that this is the very essential inter-
nal principle of worship ; thus in their external worship they a:'e
confirmed in those good things which are signified by bread.
With the Prophets also by bread are signified things celestial
appertaining to love, as in Isaiah, chap. iii. 1, 7 ; chap. xxx. 2';. ;
chap, xxxiii. 16 ; chap, Iv. 2 ; chap. Iviii. 7 ; Lam. v. 9 ; Ezek.
iv. 16, 17 ; chap. v. 16 ; chap. xiv. 13 ; Amos iv. 6 ; chap. viii.
11 ; Psalm cv, 16 ; in like manner by the breads of faces* on
the tabernacle, concerning which see Levit. xxiv. 6 — 9 ; Exod.
xxv. 30 ; chap. xl. 23 ; Numb. iv. 7 ; 1 Kings vii. 48.
2166. And support your heart — that hereby is signified so
far as is convenient, cannot so well appear from the proximate
significationof the words in an internal sense, but still it appears
from the series of the things treated of; for the subject treated
of is concerning the Divine perception, that it might come
nearer to the perception of the humanity, which then apper-
tained to the Lord, and that it should let itself down to His
intellectual things, by putting on somewhat natural, and alsa
somewhat celestial joined thereto, so far as was convenient,
[or suitable], which is to support the heart ; in a proximate
sense, to support the heart by bread is to be refreshed, conse-
* In our common version, what is here called tiie breads of faces, is rendered
*hew-hrcad.
A A
402 GENESIS. [Chap, xviii.
quontly to enjoy just so much of the celestial principle as is
convenient.
2167. Afterwards ye may pass on — that hereby is signified
that when He had left off perceiving He would be content there-
with, appears in like manner from the series of the things
! treated of.
2168. For wherefore have ye passed to your servant — that
tiereby is signified that for that purpose they were come, ap-
pears also without explication.
2169. And they said ^ so do as thou hast spoken — that hereby
is signified that it should be so done, has in like manner no
need of explication.
2170. Verse 6. And Abraham hastened towards the tent to
Sarah^ and said^ Hasten three measures of the farina of fine
fioxir^ knead and make cakes. Abraham hastened towards the
tent to Sarah, signifies the Lord's rational good joined to his
truth ; Abraham here is the Lord in that state as to good ; Sarah
as to truth ; tent as to the holy [principle] of love : and said,
signifies the state of perception at that time respectively' : hasten
three measures of the farina of fine fiour, knead, and make cakes,
signifies the celestial [principle] of His love in that state : Three
are things holy ; the farina of fine flour is the spiritual and celes-
tial [principle] of the Lord's rational at that time; cakes in like
manner denote the conjunction of each.
2171. AhraJiam hastened towards the tent to Sarah — that
hereby is signified the Lord's rational good joined to His truth,
appears from the representation of Abraham and also of Sarah,
•and from the signification of tent, of which we shall speak pres-
ently. As all and each of the things in the Word have respect
to the things treated of in the internal sense, so have the words
in tiie present verse, viz., to the Divine perception, into whicli
the Lord came, when He was in the perception of tlie humanity ;
but they who are ignorant what perception is, cannot possibly
know how the case is with respect to perception, still less can
they know that there are difl^erent degrees of perception more
and more interior, viz., natural perception, rational perception,
and lastly internal perception, which is Divine, and which ap-
pertained solely to the Lord ; they who are in perception, as the
angels are, know perfectly well what is the degree of perception
in wliicli they are, whether it be luitural. or rational, or still
interior, which to them is Divine ; what then must have been
the case with the Lord in this respect, who had perception from
the very Supreme and Lifinite Divine [principle], concerning
which, see n. 1616, 1791, which no angels at any time ever had,
iov their perception is only an influx from the Lord's supreme or
infinite Divine [principle] through His human essence. The
reason why the Lord's perception is described, is, because when
He was in the humanity it was thus made known to Hin\ how
-2167—2175.] GENESIS 403
the essential Divine [principle], the human Divine [princi])le],
and the holy proceeding, should be united in Him, afterwards
liow His rational [principle] should be made Divine, and lastly,
what was the nature and quality of mankind, who were to be
saved by Him, rliat is, by the union of the human essence with
the Divine in Him, which are the subjects treated of in this
chapter ; on these accounts the Lord's perception is first de-
scribed, and also on account of the union itself which was to be
effected.
2172. That Abraham here is the Lord in that state as to
food, appears from the representation of Abraham ; Abraham
ere represents the Lord in the humanity, when he speaks with
Jehovah, as above, n. 1989, where he represents the Lord in
that state, and in that age, because then also he spake with
Jehovah ; otherwise Abraham represents the Divine Good of the
Lord, and Sarah the Divine Truth, hence he now represents the
Lord's rational good.
2173. That Sarah here is the Lord as to truth, appears from
the representation of Sarah, as denoting intellectual truth ad-
joined to good, and consequently in this place denoting rational
truth, for the same reason that Abraham denotes rational good,
as was just now observed ; that Sarah represents truth, may be
seen above, n. 1468, 1901, 2063, 2065. Good and truth in the
historical parts of the Word, cannot be represented otherwise
than by a marriage ; for this is the real case with them, there
being a Divine marriage between things celestial and things
spiritual, or, what is the same, between those things which
appertain to love, and those which appertain to faith : or, what
is still the same, between those things which appertain to the
will, and those which appertain to the understanding ; the former
things have relation to good, the latter to truth : such marriage
has place in the Lord's kingdom in the heavens, such also in
the Lord's kingdom in the earths, or in the Church, such in
every individual man, in all the particulars of which he is
constituted, yea, in the most minute component parts of each
particular : this being the case, it is customary with the Pro-
phets, especially with Isaiah, to express every thing in a twofold
manner, one expression having relation to the celestial principle,
or good, the other to the spiritual principle, or truth, concerning
which circumstance see n. 683, 793, 801. That in all particular
things there is a resemblance of a marriage, may be seen n. 718,
747, 917, 1432 ; hence it is, that by Abraham is represented the
^ood of the Lord, and by Sarah the truth.
2174. That tent is the Lord as to the holy principle of love,
appears from the signification of tent as denoting what is holy,
concerning which see above n. 414, 1102, 1566, 2145.
2175. And he said — that hereby is signified the state of per-
ception at that time respectively, appears from the signification
404 GENESIS. [Chap. xviiT.
of saying in an historical sense, as denoting to perceive, Ctni-
ceniiniT which see above, 1898, 1919, 2080.
2176. Hasten three measures of the farina of fine flour^lcneady
and make calces — that hereby is signified the celestial principle
of His love in that state, appears from the signification of farina
of fine flour, and of a cake, concerning which we shall speak
presently : That such things are herein involved will appear
incredible to every one, whose attention is confined to the literal
sense, or the sense of the expressions, and still more incredib'e
if the attention be confined to the historical things described by
those expressions ; for in such case the thoughts are busied, not
only about the preparation here made, but also about the men
who came to Abraham, without paying any regard to the con-
sideration that deeper arcana are concealed under these circum-
stances ; and this is the reason wh}'- it appears less credible, that
the historical parts of the Word should contain such arcana,
than that the prophetical parts should ; for the historical parts
are more apt to engage the mind's attention to them, and to
overshadow the interior things concealed therein ; nevertheless,
that deep arcana are contained even in the historical parts of
the Word, may appear from this single consideration, that it i^;^
the Word of the Lord, written not only for man, but also for
the angels in heaven, and this in such a manner, that whilst
man is reading it, the angels have thence at the same time celes-
tial ideas, so that by the Word heaven is joined with mankind.
We shall now proceed to show what is meant in an internal
sense by farina, fine flour, and cakes.
2177. That the farina of fine flour is the spiritual and celes-
tial [principle] which at that time appertained to the Lord, and
that cakes in like manner denote the conjunction of each, ap-
pears evident from the sacrifices of the representative Churchy
and from the meat-offering at that time in use, which consisted
of fine flour mixed with oil, and made into cakes ; the chief part
of representative worship consisted in burnt-ofterings and sacri-
fices ; what things were represented thereby, was shown above^
in speaking of bread, n. 2165, viz., the celestial things apper-
taining to the Lord's kingdom in the heavens, and to the Lord's
kingdom in the earths, or in the Church, and also to the Lord'»
kingdom or the Church with every individual, and in general to
all those things which are of love and charity, because these are
things celestial, which at that time were all called bread ; to
these sacrifices were joined also the meat-offering, which, as was
said, consisted of fine flour mixed with oil, to which also frank-
incense was added, and likewise a libation of wine ; it may also
appear what these things represented, viz., similar things to the
sacrifices, but in a lesser degree, consequently things apper-
taining to the spiritual Church, and likewise to the external
Church : it may further appear to every one, that such things
2176, 2177.] GENESIS. 405
would never have been coinuiaiided, unless tjiey had repivst'iited
things Divine, and that every {«articular thing had a particular
representation ; for unless thev luul represented things Divine,
they would not have differed in any respect from similar things
in use amongst the Gentiles, who had also their sacrifices, meat-
offerings, libations, frankincense, perpetual tires, and several
other things, which they derived from the ancient Church,
«specially from the Hebrajan ; but whereas things internal, that
is, the Divine things which were represented, were separated
from these Gentile rites, therefore they were merely idolatmus ;
and so indeed they became separated also amongst the Jews,
who for that reason fell into all kinds of idolatry : Hence it nuiy
appear evident to every one, that heavenly arcana were con-
tained in every rite, especially in the sacrifices and the particu-
lars thereof As to what concerns the meat-offering, its nature
and quality are described, and how it was to be prej^ared into
cakes, Levit. ii., throughout, and also Numb, xv., and in t»ther
places : The law of the meat-offering is described in these words
in Leviticus, "The fire shall be continually burning upon the
altar, it shall not be put out : And this is the law of meat-
offering^ that the sons of Aaron bring it before Jehovah to the
faces of the altar, and he shall take of it his handful of the
Jhiejlour of the meat-offering^ and of the oil thereof, and all the
frankincense which is upon the meat-offering, and shall burn it
upon the altar ; an odor of rest, for a memorial to Jehovah ;
and the residue thereof Aaron and his son shall eat ; what is
unleavened shall be eaten in the holy place ; in the court of the
tent of the congregation they shall eat it ; it shall not be baked
leavened ; I have given it their portion of My offerings made
by fire ; it is the Holy of Holies," vi. 13 — 17. The fire, wliich
was to be continually burning upon the altar, represented the
love, that is, the mercy of the Lord, perpetual and eternal ; that
fire in the Word signifies love, may be seen, n. 934 ; hence
offerings made by fire for an odor of rest, signify the Lord's
being well pleased in those things which are of love and charity ;
that odor is what is well-pleasing, that is, agreeable, may be
seen n. 925, 1519 ; by taking a handful was rei)resented, that
they should love with all the strength, or with all the soul, fur
hand, or the palm of the hand, signifies power, as was shown,
n. 878 ; hence also handful has the same signification ; fine fiour
with oil and frankincense represented all things appertaining to
cha^-ity, fine flour the spiritual principle therec»f, but oil the
celestial principle, and fraidcincense what was thus rendered
agreeable ; that fine flour represents the spiritual principle, is
plain from what has been said, and from what follows : tiuit oil
represents the celestial principle, or the good of charity, may be
seen, n. 886; and that frankincense, by reason of its odor,
represents what is agreeable and acceptable, may be seen, a
406 GENESIS. [Chap. xviiL
925 ; bv its being unleavened, or not fermented, is signified
that it should be sincere, consequently from a sincere heart, and
free from things unclean ; by Aaron and his sons eating the
residue, was represented man's reciprocality,* and appropriation,
and consequent conjunction by love and charity, wherefore it
Avas commanded that they should eat it in a holy place ; hence
it is called the holy of holies ; these are the things which were
represented by the meat-offering, and the representatives them-
selves were so j^erceived in heaven ; and when any man of the
Church thus conceived of them, he was in an idea similar ta
the perception of the angels, consequently he was in the Lord's
real kingdom in the heavens, notwithstanding his being still on
earth. The meat-offering is further treated of, in respect to its
nature and quality, what it ought to be when applied to every
particular kind of sacrifice, also how it was to be baked into
cakes, and likewise what sort should be offered by those wha
were cleansed, and on other occasions, which it would be too-
tedious to adduce and explain ; see what is said on the subject,
Exod. xxix. 39 — 4:1 ; Levit. v. 11 — 13 ; chap. vi. 14 — 16 ; chap.
X. 12, 13 ; chap, xxiii. 10—13, 16, 17 ; Numb. v. 15, and the
following verses ; chap. vi. 15 — 17, 19, 20 ; chap. vii. through-
out ; chap, xxviii. 5, 7, 9, 12, 13, 20, 21, 28, 29 ; chap. xxix. 3,.
4, 9, 10, 14, 15, 18, 21, 24, 27, 30, 33, 37. Fine flour made
into cakes in general represented the same thing as bread, viz.^
the celestial principle of love, and its farina the spiritual prin-
ciple, as ma}' appear from the passages above cited : The loaves
which were called bread of the faces, or bread of proposition,
were made of fine flour, which was prepared into cakes, and
were set on a table for a continual representation of the love,
that is, of the mercy of the Lord towards the whole human race
and man's reciprocality, concerning which loaves it is thus
written in Moses, "Thou shalt take ^ne flour ^ and shalt hake it
twelve cakes I one cake shall be of two-tenths ; and thou shalt
place them in two orders, six in an order, upon a clean table»
before Jehovah ; and thou shalt give pure frankincense upoi
the order ; and it shall be to the bread for a memorial, an offer-
ing made by fire to Jehovah : On every Sabbath-day he shall
set it in order before Jehovah continually, from the sons of
Israel by the covenant of eternity, and it shall be for Aaron and
his sons, and they shall eat it in the holy place, because it is
the holiness of holinesses to Him, of the offerings made by fire
to Jehovah, by a statute of eternity,'' Levit. xxiv. 5 — 9. Par-
ticulars and things most particular herein represented the holy
principle of love and of charity, and the line flour the same
thing aB the farina of fine flour, viz., the celestial and spiritual
principle thereof, and the cake the conjunction of both together.
Hence it appears what is the nature ot the holiness of the Word
* See note above, u. 2165.
2178, 2179.] GENESIS. 4U7
to those, who are in celestial ideas; yea, what an holiness was
in this representative rite; hence it is that it is calle»! the holi-
ness of holinesses ; and on the other hand how voitl of holinoss
*t is to those who think that it contains nothinii; celestial, and
who abide merely in things external, perceiving farina as mere
farina, tine flour as fine flour, and cake as cake, and supposing
that such things might have been mentioned, without any refer-
ence to the Divine things involved in them : The case is the
same with those who imagine the bread and wine of the sacred
supper to be mere things of form and ceremony, containing
nothing holy, when yet there is in them such a holy princi})le,
that human minds may be joined by that supper with celestial
minds, whilst from an internal aftection they think that the
bread and wine signify the Lord's love, and the reciprocal love
on man's part, and thus from an interior principle are in a state
of holiness. The same was implied by what was enjoined to the
sons of Israel, -that " When they came into the land, they
should give a oahe of the first of their dough, an heave-oflering
to Jehovah," Numb. xv. 20. That such things are signified,
may also appear from the Prophets, from whom many passages
might be cited by way of proof, but suffice it at present to ad-
duce only the following from Ezekiel, "Thou wast adorned with
gold and silver, and thy raiment was fine linen, and silk, and
needle-work ; thou hast ^'di^njine Jioui\ honey, and oil, and thcu
wast become exceeding exceedingly beautiful, and thou did it
prosper to a kingdotn," xvi. 13 ; speaking of Jerusalem, whereby
is signified the Church, which had such ornaments in it8 first
time, viz., the ancient Church, which is described by raiment and
other ornaments ; and also its afi'ections of goodness and truth,
described by fine flour, honey, and oil ; every one may see, that
all those things have a ditferent signification in the internal
sense from what appears in the sense of the letter: so it is with
respect to the passage under consideration, that Abraiiam said
unto Sarah, hasten three measures of the farina of fine tlour,
knead, and make cakes ; that three signify what is holy, may
be seen, n. 720, 901.
2178. Verse 7. And Abraham ran to the herd., and took a
young ox tender and good., and gave to a hoy., and he hastened to
make it. Abraham ran to the herd, signifies natural good : and
took a young ox tender and good, signifies the celestial natural
[principle] which was conformable, which the rational [jn-inci-
ple] took to itself, that it might join itself to the pei'cejitiou
derive<l from the Divine [principle] ; and gave to a boy, and he
hastened to make it, signifies tlie conjunction of this good with
rational good ; boy is here the natural man.
2179. Abraham ran to the herd — that hereby is signified
natural good, appears from the signification of oxen and cows,
which appertain to the herd, uf which we shall speak presently :
408 GENESIS. L<^«ap- xviii.
That beasts, whether of the herd, or of the flock, signify things
api)ertainiiig to man, may appear fi-om what was said n. 45, 46,
142, 143, 246, 714, 715, 719, 776; see also what was said con-
cerning beasts used in sacrifices, n, 1823. It may possibly appear
surprising to every one, that the animals mentioned in the
Word, and also those offered in sacrifices, should signify good-
nesses and truths, or what is the same, things celestial and
epiritnal, therefore it may be expedient briefly to explain the
ground of such signification : In the world of spirits various
representatives are presented and exhibited to view, and fre-
quently among other things there appear before the eyes of
spirits animals, as horses with variety of trappings, oxen, cows,
lambs, and divers other kinds, sometimes such as were never
seen on the earth, but they are only representatives ; the Pro-
phets also had views of such things, as they are recorded in the
Word, which likewise were all from the spiritual world ; the
animals which appear there are representative of the affections
of goodness and truth, and also of evil and the false ; good
spirits know perfectly well what they signify, and also collect
thence what is the subject of discourse amongst the angels, for
the discourse of the angels, when it flows down into the world
■of spirits, is sometimes thus fixed and exhibited in representa-
tives ; as for example, when horses appear, the good spirits know
that the discourse of the angels is about things intellectual ;
when oxen and cows appear, that it is about natural goodnesses ;
when sheep appear, that it is about rational goodnesses and
about probity ; when lambs appear, that it is about goodnesses
of a still interior nature, and about innocence ; and so in other
cases : The men of the most ancient Church, by reason of their
communication with spirits and angels, and having visions and
dreams continually like those of the Prophets, knew instantly
hereby what was signified by any beast, as soon as ever the idea
was presented to them ; from them first arose representatives
and significatives, which continued long after their times, and
at length were held in such veneration by reason of their anti>
quity, that books were written by mere representatives, and the
books which were not so written were held in no estimation,
yea, and accounted of no sanctity if written within the Church ;
hence and for other mysterious reasons (concerning which, by
the Divine mercy of the Lord, we shall speak elsewhere), the
books of the Word also were so written.
2180. A7id he took a young ox tender and good — that hereby
is signified the celestial-natural [principle] which the rational
took to itself, that it might join itself to the perception derived
from the Divine [principle], appears from the signification of a
joung ox, or the son of a cow, in the Word, as denoting natural
food, and inasmuch as the subject treated of is concerning the
lOrd's rational [principle] it is called tender by virtue ':>f the
2180.] GENESIS. 40»
celestial-spiritual [principle] or truth grounded in g(od, and
good by virtue of tiie essential celestial [princi]>ie] or essential
good ; in the genuine rational [principle] tliere is an atlection of
truth, and there is an aficction of good, but the ati'ection of
truth is the primary tiiereof, as was shown above, n. 2072 ;
hence it is tirst called tender, but still each pro])erty is expressed,
as is usual in the Word, by reason of the marriage of truth and
good, concerning which see above, n. 2173. That a youno; ox,
or the son of a cow, signifies the celestial-natural rprincijjle]
may appear more particularly from sacrifices, which were the
chief representatives of worship in the Hebrew Church, and
afterwards in the Jewish ; their sacrifices were made either from
the herd, or from the fiock, consequently they consisted of
animals of various kinds, which were clean, as of oxen, cows,
he-goats, sheep, rams, she-goats, kids, and lambs, and more-
over of turtles and young pigeons ; all these signified internal
things of worship, that is, tilings celestial and spiritual, n. 2165,
2177, the animals taken from the herd denoting celestial-natural
things, and those from the flock denoting celestial-rational
things ; and as both things natural and things rational are of
various kinds, being more or less interior, therefore so many
genera and species of those animals were made use of in tiie
sacrifices ; which may appear also from this consideration, that
it was prescribed in tlie burnt-oflPerings, and also in the sacrifices
of divers kinds, as in the daily sacrifices, in those of the Sab-
baths and feasts, in the voluntary, eucharistic, and votive
sacrifices, in those that were expiatory of guilt and of sin, and
also in those that were purificatory and cleansing, and likewise
in the sacrifices of inauguration, what animals should be offered ;
the animals also were expressly named, and also their number,
in every kind of sacrifice, which would never have been done
unless each had had some peculiar signification, as manifestly
appears from those passages where sacrifices are treated of, as
Exod. xxix ; Levit. i ; chap, iii ; chap, iv ; chap, ix ; chap, xvi ;
chap, xxiii; Numb, vii ; chap, viii ; chap, xv; chap, xxix; but
what was particularly signified by each, will be shown in its
proper place; each animal also has a peculiar signification,
whensoever it is named in the Prophets ; and from them it may
appear that young oxen signified celestial-natural tilings: That
no other than celestial things were signified, may appear also
from the cherubs seen by Ezekiel, and from the animals before
the throne seen by John : Concerning the cherubs it is thus
written in the Prophet, "The likeness of their faces, the face
of a man, and the face of a lion, for them four on tiie right,
and the face of an ox for them four on tiie left, and the face of
an eagle for them four," Ezek. i. 10; and concerning the tcur
animals about the throne it is thus written in John, " Al)out
the throne were four animals^ the first animal was like unto ^
410 GENESIS. [Chap, xviii.
lion, the second aniinal like to a young ox, tlie third animal had a
face as a man, the fourth animal was like a flying eagle ; saying,
Holy, Holy, Holy, Lord God Omnipotent, who was, and who
is, and who is to come," Rev. iv. 7, 8 ; every one may see, that
by the cherubs and by the animals were represented holy things,
consequently the same things were represented by oxen and
cows in the sacrifices ; in like manner in the prophecy of Moses
concerning Joseph, " Let it come upon the head of Joseph, and ^
upon the top of the head of the Nazarite of his brethren : The
first horn of Ids ox hath honor, and the horns of an unicorn
are his horns ; with these he shall push the people together, to
the ends of the earth," Dent, xxxiii. 16, 17 ; none can under-
stand what is here said unless it be known what is signified in an
internal sense by an ox, by an unicorn, by horns, and many other
things besides. As to what concerns sacrifices in general, they
were commanded indeed by Moses to the children of Israei ,
but the most ancient Church, which was before the flood, was
altogether unacquainted with sacrifices, nor did it ever enter
into their minds to worship the Lord by the slaying of animals ;
the ancient Church, which was after the flood, was likewise un-
acquainted with sacrifices ; it was indeed principled in repre-
sentatives, but sacrifices were first instituted in the succeeding
Church, which was called the Hebrew Church, and thence this
mode of Worship was propagated amongst the Gentiles, and
descended to Abraham, Isaac, and Jacob, and thus to their
posterity : that the Gentiles were principled in sacrifice- worship,
was shown n. 1343; and that the posterity of Jacob were so
principled, before they departed out of Egypt, consequently
before sacrifices were enjoined by Moses on mount Sinai, may
appear from Exodus v. 3 ; chap, x, 25, 26 ; chap, xviii. 12 ; chap,
xxiv. 4, 5 ; and especially from their idolatrous worship before
the golden calf, concerning which it is thus written in Moses :
" Aaron built an altar before the calf, and Aaron proclaimed,
and said, to-morrow is the feast of Jehovah ; and they rose up
in the morning on the morrow, and ofered hurnt-offerings^ and
brought peace-off firings / and the people sat down to eat and to
drink, and rose up to play," Exod. xxxii. 5, 6 ; this was done
whilst Moses was on mount Sinai, and consequently before the
command was brought to them concerning the altar and sacri-
fices ; which command was given on this account, because
sacrifice-worship was become idolatrous with them, as A'ith the
Gentiles, from which worship they could not be removed, inas-
much as they esteemed it to be of especial sanctity, and what is
once implanted from infancy with an idea of sanctity, particu-
larly if it be implanted into children by their fathers, and thereby
rooted in them, this the Lord never breaks, but bends, unless it
be contrary to essential order; hence appears the reason why it
was prescribea, that sacrifices should be under such particular
2180.: GENESIS. 411
rules and regulations, as it is written in the hooks of Moses:
That sacrifices were by no means acceptable to Jehovah, conse-
quently that they were only tolerated and })erniitted fur the
reason just now mentioned, appears plainly from the Prophets,
as in Jeremiah, "Thus saith Jehovah of Hosts, Tiie God ot
Israel, add your burnt-oti'erings on your sacrifices, and eat llesh ;
/ did not speak loith your fathers^ nor commanded thetn, in the
day that I brought them out of the land of Egypt ^ on the words
of burnt offering and sacrijiGe ', but this word I comnuinded
them, saying, obey My voice, and I will be to you for a God,''
vii. 21 — 23 : and in David, " Sacrifice and offering Thou hast
not desired^ burnt-offering and sacrifices of sin Thou hast not re-
quested ; I have desired to do Thy will, O my God," Psalm xl.
6, 8 ; and again, '''• I will not receive from thy house a young oxy
or he-goats from thy folds ^ sacrifice to God confession," Psalm 1.
9, 14 ; again, " Thou deUghtest not in sacrifice that I should give
it, thou acceptest not burnt-qfei'ing ; the sacrifices of God are a
contrite spirit," Psalm li. 16, 17 ; cvii. 22 ; cxvi. 17 ; so in lio-
sea, "• I desire mercy and not sacrifices, and the knowledges of
God more than burnt-offerings,'^ vi, 6 ; and Samuel saith to Saul,
" Hath Jehovah pleasure in burnt-offerings and sacrifices ? B(.-
hold, to obey is better than the sacrifice of oxen, and to hearken
than the fat of rams ^'' 1 Sam. xv. 22 ; and in Micah, " Wher-j-
with shall I come before Jehovah, shall I bow myself before tl e
High God? Shall I come before Him withburntrofferings, vmh
calves the sons of a year f Will Jehovah be pleased in thousands
oframs^ in ten thousands of rivers of oil ? He hath showed thee,
O man, what is good ; and what doth Jehovah require of thee,
but to do judgment, and to love mercy, and to humble thyself
by walking with thy God ?" vi. 6 — 8. Hence then it is evident,
that sacrifices were not commanded, but permitted ; also that in
sacrifices nothing but the internal principle was regarded ; and
that it was the internal principle, and not the external rite, whi( h
was acceptable : wherefore also the Lord abrogated them, as it
was likewise foretold by Daniel in these words, "In the midst
of the week \septimance\ lie shall cause to cease the sacrifice and
oblation,'''' ix, 27 ; speaking of the Lord's coming: see also what
was said on this subject, n. 922, 923, 1128, 1823. As to what
concerns the son of a cow, which Abraham made or prepared for
the three men, it had the same signification as when used iii the
sacrifices, which mayai)pear from what Abraham said to Sarah,
that she should take three measures of fine flour; concerning
fine flour to one young ox, it is thus written in Moses, '' ^\ he7\
thou makest the son of a cow a burnt-oftering or sacrifice, in
performing a vow or peace-ofl'erings to Jehovah, thoJi shalt ofier
upon the son of the cow a meat-otf'ering oi fine four three -timtJis
mixed with oil," Numb. xv. 8, 9 ; where mention is made in
like manner of three, in one place three-tenths, \\\ the other
412 GENESIS. [Chap, xviii
tliree measures ; wliereas to a ram were added only two-tenths,
and to a lamb one-tenth : see verses 4 — 6, of the same chapter.
2181. And gave to a loy^ and he hastened to make it— ihsil
hereby is signified the conjunction of this good with rational
good, and that boy is the natural man, appears from the signifi-
cation of boy, as denoting him who ministers and administers ;
and what is ministered or done is to make, viz., the son of a cow,
by which is signified natural good, as was shown above. In
order for the better perceiving how this is, let it be observed,
that there is with every man an internal [principle], a rational
or middle [principle], and a natural [principle], and that these
are distinct from each other, concerning which see n. 1889,
194:0 ; and that they must be made conformable in order that
they may make one, and that thus rational good may make one
with natural good, and that without such conformation and con-
sequent conjunction, there can be no Divine perception : inas-
much as the subject here treated of is concerning the Lord's
Divine perception, therefore, in an internal sense, by these words
is signified the conformation and conjunction both of rational
and natural good.
2182. Verse 8, And he took hutter and milk^ and the young
ox which he made,, and gave before them,,, and he was standing
before them, under a tree,, and they did eat. He took butter and
milk, and the young ox which he made, signifies all those things
thus joined together; butter is the celestial of the rational [prin-
ciple] ; milk is the spiritual thence derived ; the young ox is the
corresponding natural [principle] : and gave before them, signi-
fies that thus he prepared himself to receive : and he was stand-
ing before them under a tree, signifies perception thence — tree,
as above, is perception : and they did eat, signifies communica-
tion hereby.
2183. And he took hutter and milk and the yotmg ox which
he made — that hereby are signified all those things thus joined
together, may appear from the signification of butter and milk
and a young ox, of which we shall speak presently. The sub-
ject treated of in the preceding verses was concerning the
Lord's rational [principle], that it was instructed by the celes-
tial and thence by the spiritual [principle], which were sig-
nified by the farina of fine flour made into cakes, n. 2176,
2177 ; and also concerning the celestial-natural [principle],
which was signified by the young ox, n. 2180 ; the same things
are now expressed by other words, viz., by butter, milk, and a
young ox, whereby are signified all those things joined to-
gether : but it is no easy matter to describe these things, so as
to render them intelligible to common understandings, by reason
of the ignorance which prevails concerning man, as consisting
of an internal [principle], a rational, and a natural, and that
ti:ese principles are most distinct from each other, yea, so
2181—2184.] GENESIS. 413
distinct, that one may disagree with anotlier, viz., the rational
[principle], which is called the rational man, may dinagree with
the natuial principle, which is the natural man ; yea, that the
rational man may see and perceive evil which is in the natural
man, and if it be a genuine rational [principle], may correct that
evil, see n. 1904 : before these two principles are joined together,
man cannot be an entire man, nor in the tranquillity of peace,
inasmuch as one fights with the other ; for the angels who are
attendant on man, rule his rational [principle], but the evil
spirits, who are with him, rule his natural, and hence comes
combat ; if in such case the rational jprincijple conquers, the nat-
ural is subdued, and thus man is gifted with conscience ; but if
the natural conquers, then he can receive nothing of conscience :
if the rational conquers, then his natural [princiyile] becomes as
if it also was rational ; but if the natural conquers, then the ra-
tional becomes as if it was natural : further, if the rational prin-
ciple conquers, then the angels approach nearer to man, and insin-
uate into him charity, which is the celestial [principle], derive 1
by angels from the Lord, and in this case the evil spirits remove
themselves to a distance; but if the natural [principle] conquerB,
then the angels remove themselves further oft', that is, more to-
wards his interiors, whilst the evil spirits approach nearer towards
the rational principle, and continually assault it, and crowd up
the lower parts \inferiora?^ thereof with all kinds of hatred, re-
venge, deceit, and the like : If the rational principle conquers,
then man comes into tranquillity of peace, and in another life
into the peace of heaven ; but if the natural principle conquers,
then, during his life in the world, he appeal's as if he was in the
tranquillity of peace, but in anotlier life be comes into the rest-
lessness and torment of hell : hence may be known what is the
nature of man's state as to his rational principle, and as to his
natural ; wherefore there is nothing else which can make man
blessed and happy, but a conformity of the natural princi])le to
the rational, and a conjunction of both, which is only effected
by charity, and charity is only from the Lord.
2184. That butter is the celestial of the rational principle,
that milk is the spiritual principle thence derived, and that a
young ox is the corresponding natural principle, appears from
the signification of butter, and from the signification of milk, and
also from the signification of a young ox ; as to what concerns
butter, signifies in the Word the celestial principle, and this l>y
reason of fatness, that fat is the celestial principle, was shown,
n. 353 ; and that oil, as being fat, is the essential celestial prin-
ciple, was shown, n. 886 ; that butter has the same signification,
may appear from Isaiah, " Behold, a vii-^in bearing a Son, and
shall call His name Emanuel ; hutter and honey shall lie eat, that
He may know to refuse evil and choose good," vii. 14, 15 ; speak-
ing of the Lord, who is Emanuel ; that by butter is not signified
414 GENESIS. [Chap, xviii.
butter, nor by hone}' honey, may be plain to every one, but by
butter is signified the Lord's celestial principle, and by honey
that which is derived from the celestial principle : again, in the
same Prophet, " And it shall come to pass for the multitude of
making milJc^ he shall eat hidte7\ for hutter and honey shall every
one eat that is left in the midst of the land," vii. 22 ; speaking
of the Lord's kingdom, and of those in the earths who are in the
Lord's kingdom ; milk denotes spiritual good, butter celestial
good, and honey the happiness thence derived : So in Moses,
*' Jehovah alone leadeth him, and there is no strange God with
him : He causeth him to ride on the heights of the earth, and
feedeth him with the produce of the fields, and maketh him suck
honey out of the rock, and oil out of the flint of the rock ; hutter
of the herd and milk ofthefiock^ with the fat of lambs, and of
rams the sons of Bashan, and of he-goats, with the fat of the
kidneys of wheat, and thou shalt drink the blood of the grape
for wine," Deut. xxxii. 12 — 14 ; what these things mean, it is
impossible to understand, unless the internal sense of each ex-
pression be known ; the passage appears as a heap of words only,
such as are used by the eloquent in worldly language, nevertheless
every expression signifies somewhat celestial, and somewhat spir-
itual appertaining thereto, and also the blessedness and happiness
thence derived, and this in an orderly and regular series ; butter
of the herd is the celestial-natural principle, milk of the flock
is the celestial-spiritual principle of the rational. But with re-
spect to milk, as was observed, it signifies the spiritual principle
derived from the celestial, or the celestial-spiritual principle;
what the celestial-spiritual principle is, may be seen, n. 1577,
1824 ; and in other places ; the ground of this signification of
milk is, because water signifies the spiritual principle, n. 680,
739 ; but milk, as containing fat in it, signifies the celestial-
spiritual, or what is the same thing, truth grounded in good, or
what is the same thing, faith grounded in love or charity, or
what is also the same, the intellectual principle grounded in good-
ness of the will, and what is still the same, the affection of knowl-
edges and sciences grounded in the affection of charity towards
our neighbor, snch as abides with those who love their neigh-
bor, and confirm themselves in that love by the knowledge of
faith and also by scientifics, and hence love such knowledges
and scientifics ; all these things are the same as the celestial-
spiritual principle, and are predicated according to the subject
treated of: that this is the signification of milk appears also from
the AVord, as in Isaiah, " Every one that thirsteth, go to the
waters^ and he that hath no silver, go, buy, and eat, and go, buy
without silver and without price wine and milk ; why do ye weigh
silver for what is not bread," Iv. 1, 2; where wine denotes the
spiritual principle which is of faith, and milk the spiritual prin-
ciple which is of love ; so in Moses, " He washed his garments in
2185,2180.] GENESIS 415
wine, and his clothes in tlie blood of grapes : his eyes are redder
than wine, and his teeth whiter than milk^'' Gen. xlix. 11,12; these
words are the prophecy of Jacob, at that time Israel, concernino;
Judah, and by Judah is there described the Lord ; and by his
teeth being whiter than milk is signified the celestial-sj)iritnal
principle appertaining to His natural principle : so in Joel, '^ It
shall be in that day, the mountains shall drop new wine, and the
kills shall go with milk^ and all the streams of Judah shall go
with waters," iii. 18; speaking of the Lord's kingdom, where
milk denotes the celestial-s{)iritual principle : in the Word also
the land of Canaan, by which is represented and signified the
Lord's kingdom, is called a land flowing with milk and honey,
as in Numbers xiii. 27; chap. xiv. 8; Deut. xxvi. 9, 15; chap.
xxvii. 3 ; Jer. xi. 5 ; chap, xxxii. 22 ; Ezek. xx. 6, 15 ; and in
these places by milk is meant nothing else but an abundance of
celestial-spiritual things, and by honey an abundance of happi-
nesses thence derived ; land is the essential celestial principle oi
the kingdom from which those things flow. As to what concerns
a young ox, or the son of a cow, it was shown above, n. 2180 ;
that thereby is signified the celestial-natural principle ; the celes-
tial-natural principle is the same thing as natural good, or good
in the natural principle ; the natural principle of man, as well as
his rational, has its good and its truth, for in all things there is
a marriage of good and truth, as was shown above, n. 2173; the
good of the natural principle is the delight which is perceived
from charity, or from friendship which is grounded in charity,
from which delight there exists a pleasurable principle [yolaj^e]^
or pleasure, which is properly of the body; the truth of the
natural principle is scientific truth, which favors that delight ;
hence it may appear what is meant by the celestial-natural prin-
ciple.
2185. And gave before them, — that hereby is signified that
thus he prepared himself to receive, may api)ear from the signi-
fication of giving before them, in an internal sense, when the
subject treated of is concerning the preparation of the rational
principle to receive perception from the Divine ; thus it may
appear without further explication.
2186. And he was standing before them tinder a tree — that
hereby is signified perception thence, follows from the significa-
tion of tree, as denoting perception, concerning which see n.
103, 2163. It was said above, verse 4, that the three men who
came to Abraham lay down under a tree, whereby was signified
that the Divine [principle] approached to the perception of that
state in which the Lord then was ; but here it is said, that
Abraham stood under a tree, whereby is signified that the Lord
approached to Divine perception after that He had preparea
Himself; thus is denoted reciprocality :* everyone may see
* See note above, n. 2166.
416 GENESIS. [Chap, xviii
that it is not without reason that mention is made of the three
men and of Abraham standing under a tree, consequently it is for
the sake of those arcana which lie concealed in that circumstance.
2187. Aficl they did eat — that these words signify communi-
cation hereby, may appear from the signification of eating, as
denoting communication and conjunction, which is plain also
from the Word : Aaron's eating of the sanctified things of the
Bacrifices, in the holy place, together with his sons, the Levites,
and the people also, signified nothing else but comnmnication,
conjunction, and appropriation, as was shown above, n. 2177,
in the explication of the passage in Levit. vi. 9, 10 ; for it was
celestial and spiritual food which was signified by the sanctified
things that they did eat, consequently the appropriation thereof;
the sanctified things were of the sacrifices, which were not burnt
on the altar, and were eaten either by the priests, or by the
people who offered, as may appear from several passages where
sacrifices are treated of; that they were to be eaten by the
priests, appears Exod. xxix. 32, 33; Levit. vi. 16, 18 ; chap. vii.
6, 15, 16, 18 ; chap. viii. 31 ; chap. x. 12, 13 ; Numb, xviii. 9 —
11 ; and tliat they were to be eaten by the people, appears Levit.
xix. 5, 6 ; Deut. xii. 27 ; chap, xxvii. 7 ; and in other places ; and
that the unclean w^ere not to eat thereof, appears Levit. vii.
19 — 21 ; chap. xxii. 4 — 7 ; those feastings were held in tie
holy place, near the altar, or at the door, or in the court of tie
tent ; nor did they signify any thing else but the communicatioii,
the conjunction, and the appropriation of celestial good things;
for by them was represented celestial food, concerning which
food see n. 56—58, 680, 681, 1480, 1695 ; and all those things
were called bread, the signification whereof may be seen above,
n. 2165 ; the like was represented by Aaron and his sons eating
the breads of proposition, or of faces, in the holy place, Levit.
xxiv. 9. The law enacted for the Nazarite, that he should not
eat of any part of the grape, from the stone even to the skin,
in the days of his Nazariteship, Numb. vi. 4, was grounded in
this consideration, because the Nazarite represented the celestial
man, and the celestial man is such, that he is unwilling even to
make mention of things spiritual, as may be seen n. 202, 337,
880, 1647 ; and whereas wine, and the grape, and whatever
appertains to the grape, signified the spiritual principle, hence
it was forbidden the Nazarite to eat thereof, that is, to have
communication therewith, to join himself thereto, and to appro-
priate those things to himself; the like is meant by eating in
Isaiah, " Every one that thirsteth, go ye to the waters, and he
that hath no silver, go ye, buy, and eat ; and go, buy ye, with-
out silver, and without price, wine and milk : wherefore do ye
weigh silver for what is not hread^ and labar tor that which
aatvijieth not? hear ye in hearkening to Me, and eat good ^ and
your soul shall be delighted in tatness," Iv. 1, 2 ; and also by
2187— 2189.J GENESIS. 417
these words in John, "To liim that overcometli I w'fl i^ive to
eat of the tree ofUfe^ whicli is in the midst of the Paradise ol
GOD," Rev. ii. 7; the tree of life is the essential celestial
[principle], and in a supreme sense the Lord Himself, because
from Him is all the celestial principle, that is, all love anci
charity, thus to eat of the tree of life is the same thinii:; as to
feed on the Lord ; and to feed on the Lord is to be ii;ifred with
love and charity, consequently with those things which aj)jK'r-
tain to celestial life, according to what the Lord Himself saitli
in John, " I am the living breads which cometh down from
heaven, if any one eat of this hread^ he shall live forever; he
that eateth Me^ shall live by Me," vi. 51, 57. " But they said,
This is a hard saying ; but Jesns said, The words which I speak
unto you are spirit, and are life," verses 60, 63, of the same
chapter : hence it is evident what is meant by eating in the
sacred supper. Matt. xxvi. 27, 28 ; Mark xiv. 22, 23 ; Luke xxii.
11», 20 ; viz., to have communication, to be joined together, and
to appropriate. Hence also it is clear what is meant by these
words of the Lord, " Many shall come from the east and from
the west, and shall lie down with Abraham, Isaac, and Jacob,"
Matt. viii. 11 ; not that they should eat with them in the kiuj;--
dom of God [according to the literal sense of the words], but
that they should enjoy celestial good things, which are signified
by Abraham, Isaac, and Jacob ; namely the celestial things ( f
love, as well the inmost, which are Abraham, as the inferior,
or middle, which are those of the rational principle, which aie
Isaac ; and also the still inferior, which are celestial-natural,
such as are in the first heaven, which are meant by Jacob ; this
is the internal sense of those words ; that Abraham, Isaac, and
Jacob have this signification, may be seen n. 1893 ; and in
every other place where they are treated of; for whether it be
said to enjoy those celestial things, or to enjoy the Lord, it is
the same thing, inasmuch as all those things are from the Lord,
and the Lord is the All in All thereof.
2188. Yerse 9. And they said to him., Where is Sarah thij
wife? andhesaid^ Behold., in the terit. They said to him, whei-e
is Sarah thy wife, signifies rational truth, which then did not
appear, because it was in rational good : and lie said, behold, in
the tent, signifies in the holy [principle].
2189. They said to him., tohere is Sarah thy wife — that hei eby
is signified rational truth, which then did not apj)ear, because
it was in latiunal good, is evident from tiie representation of
Sarah in this place, as denoting rational truth, concerning which
see above, n. 2173. How the case is in respect to this and the
following passages, where the state of the rational principle is
treated of as appertaining to the Lord, who is rei)ri'sente(l by
Sarah, cannot so well be explained to the appreiiension, unless
418 GENESIS. [Chap, xviii
it be known what is tlie nature of the state of the rational prin-
ciple in general, as to good, and as to truth ; also, in the Lord's
case, as to the Divine [principle], and as to the human in which
He then was : the primary [priviariicm^ of the rational principle
is truth, as was said above, n. 2072 ; consequently the aifection
of truth to the intent that man may be reformed, and thereby
regenerated, which is effected b}' knowledges and scientifics,
which are of truth, and which are continually implanted in good,
that is, in charity, that thus man may receive the life of charity,
it is on this account that the affection of truth with man pre-
dominates in his rational principle ; for with respect to the life
of charity, which is the essential celestial life, the case is this,
tliat with those who are reformed and regenerated, it is in a
continual birth, and growth, and receiving of increase, and this
by means of truths, therefore the more truth is insinuated, so
much the more the life of charity is perfected ; of consequence,
the state of charity in man is accwding to the quality and quantity
of truth. Hence it may in some measure appear, how the case
is with the rational principle of man : Nevertheless, life is not
in truth, but in good ; trutli is only a recipient of life, that is,
of good ; it is, as it were, the clothing and vestment of good ;
therefore also truths in the Word are called clothes, and also
garments ; but when good constitutes the rational principle,
then truth disappears, and becomes as if it was good, in which
case good is translucent through truth, as is the case with the
angels, who, when they appear clothed, appear so by reason ol
the splendor which assumes the appearance of a garment, ac-
cording as they were presented to view before the Prophets.
This then is what is meant by rational truth at that time not
appearing, because it was in rational good, which was signified
by their saying to Abraham, Where is Sarah thy wife ? But
whereas the Lord's rational good was at that time Divine, such
as cannot be with any angel, therefore it cannot be described
otherwise than by a comparison, and thus by illustration de-
rived from somewhat similar, which is not the same.
2190. And he said., Behold., in the tent — that hereby is sig-
nified in the holy principle, appears from the signification of tent,
as denoting what is holy, concerning which see n. 414, 1102,
1566, 2145 ; it is said in the holy principle, because in good ;
all good is called holy, by reason of its being grounded in love
and charity, which are only from the Lord : But as it is with
things good, so it is with things holy ; things good are formed,
that is, have birth and growth by the truths of faith, and are
therefore according to the qualit}' and quantity of the truth of
faith implanted in charity, as was said above, n. 2189 ; hence it
may appear, that things good or things holy differ with every
particular person ; and although they may seem alike in their
2190—2194.] GENESIS. 41 G
external form, yet in their internal forms tiiey are unlike, and
this as M-ell in the case of those who are without the Church, as
of those who are within the Church : In the fjood (»f charity
with man, there are contained thinos so innumerable as to sur-
pass all belief; for therein are all things appertaining to faith :
the same is true concerning the holy principle of his worsliip ;
this apjiears to the angels as in clear day, according to its quality,
although man knows nothing but that in general he is influenced
by a certain holy principle : notwithstanding, in this his holy
principle there are myriads upon myriads of his thoughts respect-
ing the good things and truths of faith. But concerning the
holy principle of worship, what its nature and quality in general
is, more will be saixl, by the Divine Mercy of the Lord, in
another place.
2191. Verse 10. And he said, in returning, J will return
to thee, according to this time of life, and lo, Sarah thy wife
shall have a son ; and Sarah was hearing at the door of the
tent, and it was hehind him. And he said, signifies perce])tion :
in returning I will return to thee, according to this time of life,
signifies conjunction of the Divine with the Lord's human [prin-
ciple] : and lo, Sarah thy wife shall have a son, signifies the
rational [principle] about to become Divine : and Sarah was
hearing at the door of the tent, signifies rational truth at that
time near to the holy principle : and it was behind him, signi-
fies next to the good, in which the rational principle then was,
consequently separate from it, in proportion as any thing of the
human [principle] was therein.
2192. And he said — that hereby is signified perception, ap-
pears from the signification of saying, in an historical sense, as
denoting to perceive, concerning which see n. 1898, 1919, 2080.
2193. In returning I will return to thee^ according to this
time of life — that hereby is signified the conjunction of the
Lord's Divine [principle] with the human, appears from this
consideration, that Jehovah's coming to Abraham represented
Divine perception, for the reception of which the Lord prej)ared
Himself, consequently it represented conjunction, as was shown
above ; thus by what is here said, " In returning I will return
to thee," the like is signified, viz., the conjunction of the Divine
with the human [principle].
2194. And lo, Sarah thy wife shall have a son — that hereby
is signified the rational [principle] about to become Divine, ap-
pears from the signification of son, and also of Sarah, and like-
wise of Isaac who was to be born to him : both son, and Sarah,
and likewise Isaac, signify that which appertains to the Lord's
rational [principle] ; that son is truth, may be seen n. 489, 491^
533, 1147 ; that Sarah is rational truth, may be seen n. 2173 ;
and that Isaac is the Divine rational [principle], n. 1893, 2066,
2083. The human [principle] with every man commences iu
420 GENESIS. [Chap, xviii
the inmost of his rational [principle], as was said, n. 2106 ; sg
also with the Lord's human [principle] ; what was above that
principle was Jehovah Himself, and herein the Lord differed
from every other man : Inasmuch as the human principle com-
mences in the inmost of the rational principle, and the Lord
made all the human principle appertaining to Him Divine, He
consequently first made the rational principle itself Divine from
its inmost ; which, when made Divine, is represented and sig-
nified, as Mas said, by Isaac.
2195. And Sarah wo^ hemming at the door of the tent — that
hereby is signified truth rational at that time near to the holy
principle, appears from the representation of Sarah, as denoting
truth rational, see n. 21Y3, 2194 ; and also from the signification'
of tent, as denoting what is holy, see n. 414, 1102, 1566, 2145 ^
and thus from the signification of the door of the tent, as de-
noting the entrance to what is holy, consequently near to what
is holy, concerning which see above, n. 2145 ; hence then it ap-
pears that such is the signification of the words before us.
2196. A7id itwashehind him — that these words signify near
to the good in which the rational principle then was, and se >
arate from it, in proportion as any thing of the human [principle]
was therein, appears from this consideration, that it is said ot
the door, where Sarah was, that it was behind him ; to be be-
hind him, signifies not to be joined together, but at his back.
What is separated from any one, this is represented by a kind*
of i-ejection as it were to the back, as may appear plainly from
representatives in another life, concerning which see what is
said from experience, n. 1393, 1875 ; this then is expressed by
this circumstance, that the door, where Sarah was, was behind
him. With respect to rational truth merely human, which then
appertained to the Lord, being separated from Him, when he
joined Himself with the Divine [principle], the case is this ;
rational human truth doth not comprehend things Divine, be-
cause such things are above the sphere of its understanding, for
this truth hath communication with the scientifics which are in
the natural man, and in proportion as from these scientifics it
looks at those things which are above itself, in the same propor-
tion it does not acknowledge them ; for this truth is principled
in appearances, which it cannot put oft"; and appearances are
those things which have birth from things of sense, which in-
duce a belief as if Divine things also were of a like nature, when
yet these are exempt from all appearances, and are such, that,
when mentioned, this rational truth cannot believe them, be-
cause it cannot comprehend them ; as for example, when it is
said that man has no life but what is from the Lord, the ra-
tional principle in tliis case supposes, from appearances, that
man cannot live as from himself, when nevertheless be then first
begins truly to live, when he perceives that his life is from tba
2195. 2196.] GENESIS. 421
Lord. Again, the rational principle, judging from appearances,
supposes that the good, which man does, is from himself, when
vet tliere is nothing of good from man's self, but from the Lord.
Again, the rational principle concludes from ai»pearances, that
a man merits salvation when he does good, when yet man of
himself can merit nothing, but all merit is of the Lord. Again,
man concludes from appearances, that when he is withheld from
evil, and kept in good, from the Lord, there is nothing apper-
taining to him but what is good, and just, yea, and holy, when
nevertheless in man there is nothing but what is evil, unjust,
and profane. Again, man from appearances concludes, that
when he does good from a principle of charity, he does it from
a will-principle [ex voluntario] in himself, when nevertheless it
is not from his own will-principle that he does it, but from an
intellectual principle, in which charity is implanted. Again,
man from appearances concludes, that no glory can possibly
exist but what partakes of worldly glory, when nevertheless in
the glory of heaven there is not the least of the glory of this
world. Again, man from appearances concludes, that no one
can love his neighbor more than himself, but that all love
begins from self, when nevertheless in celestial love there is
nothing of the love of self. Again, man from appearances con-
cludes, that there can no light exist, unless what is from the
light of this world, when nevertheless in the heavens there is
not the least of this world's light, and still there is so great a
light therein, that the midday light of this world is nothing to
be compared with it. Again, man from appearances concludes,
that the Lord cannot possibly shine as a sun before the universal
heaven, when nevertheless all the light of heaven is from Him.
Again, man by reason of appearances cannot conceive, that
there are progressive motions [j)rogfressiones] amongst the in-
habitants in another life, when nevertheless they appear to
themselves to exercise progressive motion, just as men on earth
do, in their habitations, their courts, and their paradises ; still
less can he conceive that these progressive motions are changes
of state, which so appear. Again, man by reason of appear-
ances cannot conceive, that spirits and angels, as being removed
from bodily sight, are capable of being seen and conversed with
by man, when nevertheless they appear to the internal sight, or
that of the spirit, more conspicuous than man does to man on
earth ; and in like manner their speech is heard more distinctly ;
not to mention thousands upon thousands of similar things,
which man's rational principle can by no means believe, in con-
sequence of deriving its light from the things of sense, which
light is thereby darkened : Yea, even in natural things the ra-
tional principle is blind, as in the case of the antipodes, whom
it cannot conceive standing on their feet, and walking, and in
many other cases too tedious to mention ; and .t' it be thus blind
122 GENESIS. [Chap, xviii
in natural things, what must it not be in spiritual and celestial
things, which are far above natural ? Such then being the
nature and quality of the human rational principle, it is here
said of it, that it was separated, when the Lord was united
to tlie Divine [principle] in Divine perception, which is signi-
fied by this circumstance, that Sarah (by whom is signified 8ucl>
rational truth) stood at the door of the tent, and it was behind
him.
2197. Verse 11. And Ahraharn and Sarah were old^ entering-
into day 8^ and it ceased to he with Sarah in the way as of women,.
And Abraham and Sarah were old, signifies the human [prin-
ciple] with the Lord, that it should be put off: entering into
days, signifies that the time was come : it ceased to be with
Sarah in the way as of women, signifies the state of rational
truth, that it could no longer so remain.
2198. Abraham and Sarah were old — that hereby is signified
the human [principle] with the Lord, that it should be put oif,
appears from the representation of Abraham and Sarah, and
also from the signification of old' or of old age ; Abraham here
represents the Lord as to rational good, and Sarah represents
the Lord as to rational truth, according to what was said above
in this chapter throughout ; thus each represents here the human
[principle] appertaining to the Lord, by reason, as was said
above, because now Jehovah was present, and spake with Abra-
ham, and Jehovah was the essential Divine [principle] of the
Lord, and not separate from Him, although in the representa-
tive historical relation it is exhibited as separate, not being
capable of any other representation by what is historical. With
respect to its being said, that Abraham and Sarah were old, as
denoting that the human [principle] should be put ofi', the case
is this ; old age implies nothing else but the last time ; frequent
mention is made in the Word of old age and of death, but in
the internal sense, no old age, or death, such as appertain ta
the body, are perceived, but somewhat else, which ap[)ears from
the series of the things treated of; for in another life it is not
known what old age is, or what is death : what is signified here
by being old, appears, as was said, from the series of the things
treated of, viz., that the Lord should put ofi the human [prin-
ciple].
2199. Entering into days — that hereby i signified that the
time was at hand, follows as a consequence ti om what has been
said : day in the Word, as also year, yea, and time in general,
signifies state, as was shown n. 23, 487, 488, 493, 893 ;"thus in
the present case, to enter into days signifies, in an internal sense,
into a state to put ofi" the human [principle], consequently that
the time was at hand.
2200. It ceased to he with Sarah in the way as of women — •
that hereby is signified that she could no longer so remain^
2197—2204.] GENESIS 423
ap])ears from what lias been already said, eongeqnently without
explication.
2201. Verse 12. And Sarah laughed within herself^ sai/ing^
After that I am grown old^ shall I have pleafiure^ and nn/ lord
old? Sarali langhed within herself, signifies the atlection of
that rational truth that it should so be : Saying, after that I am
grown old, shall I have pleasure ? signifies that it was not the
affection of that truth that it should change state : And my lord
old, signifies that the affection of truth wondered that rational
good, to which truth was adjoined, should also put off tla- human
[principle].
2202. Sarah laughed within herself- — that hereby is signifivc
the affection of that rational truth that it should so be, a})})ears
from the signification of laughing, or of laughter, as denoting
the affection of truth, concerning which see above, n. 2072»
What is implied herein, follows now immediately.
220-3. Saying^ after that I am grown old^ shall I have ])leas-
we? — that hereby is signified that it was not the affection of
that truth that it should change state, appears from the signifi-
cation of growing old, as denoting to put off the hunum [princi-
ple], consequently to change state, concerning which see above,
n. 2198 ; and from the signification of these words, '' Shall I have
pleasure?" as denoting not to desire, consequently that it was
not her affection. How this is, may appear from what was said
above, n. 2196, concerning Sarah, that she stood at tlie door of
the tent, and it was behind him, denoting that the human r.i-
tional [principle] as to truth is such, that it cannot understand
what the Divine [principle] is, by reason that that truth is in
appearances ; wherefore, what it cannot understand, it does not
believe ; and what it does not believe, neither is it affected there-
with ; the appearances, in which the rational principle is, aresuch
as affect it, for in appearances themselves there is delight ; where-
fore, whosoever is deprived of appearances, supposes that there
is nothing of delight left remaining, when, nevertluless, celestial
affection is not in appearances, but inessential good and truth ;
rational truth being of such a luiture and quality, is also excused
and pardoned, and permitted to be in appeai'ances, and to have
delight therein. Such truth, which was in appearances, is repre-
sented by Sarah, when the Lord joined Himself witii the Divine
[principle] ; wherefore it is said that she stood at the door and
that she laughed and said, After that I am grown old shall I
have pleasure ? whereby is signified that it was ncjt her aH'ectiou
to change state.
2204. And mij lord old — that hereby is oignifieii that the
affection of truth wondered, that rational good, to which truth
was adjoined, should ])ut off' the human [principle!, appears from
the representation of Abraham, who is heie ulv Lord, as denoting
rational good; and from the ie[)resentation of Sarah, as denotiiijy;
424 GENESIS. [Chap, xviii.
rational truth, concerning wliich see above, n. 2198, and in otlier
places ; also from the signification of growing old, as denoting
to put oif the human [principle], concerning which see also n.
2198. Eational human good is such, that it has in it much ot
woi'hL}^ delights, being formed not only of the truths, but also
'of the delights of things of sense, and of several delights wdiich
are in the world ; into which delights, when man is reformed and
regenerated, spiritual good from the Lord is insinuated, and in
this case the worldly delight is tempered by that good, and thus
has afterward its happiness therein. But the Lord totally ex-
pelled every thing worldly from the rational principle, and
thereby made it Divine, and this is what the rational truth, rep-
resented by Sarah, wondered at.
2205. Verse 13. And Jehovah said to Abraham,^ why did
Sarah laugh at this, saying, shall I also truly hring forth, and 1
atn groimi old'? — Jehovah said to Abraham, signified the Lord's
perception from the Divine [principle] : "Why did Sarah laugh
at this ? signifies the thought of rational truth from the affection
thereof: Shall I also truly bring forth? signifies a wondering
that the rational principle should become Divine : And I am
grown old, signifies, after that the rational principle should no
longer be of such a nature and quality.
2206. Jehovah said to Abraham — that hereby is signified the
Lord's perception from the Divine [principle], appears from the
signification of saying, as denoting to perceive, concerning w^hich
see above, n. 1898, 1919, 2080 ; and from this consideration,
that Jehovah said, denoting perception from the Divine [princi-
ciple] ; for, as it has been often shown above, the essential inter-
nal [princi]>le] of the Lord was Jehovah.
2207. AYhy did Sarah laugh at this f — that hereby is signi-
fied the thought of the rational truth from the affection thereof,
appeal's from the signification of laughing, or of laughter, as
denoting an affection which is of truth, concerning which see
above, n. 2072 ; and from the representation of Sarah, as deno-
ting rational truth, concerning which see above in this chapter.
This interrogation implies, that the Lord perceived that there
was as yet somewhat of the human [principle] in His rational.
2208. Shall I also truly bring forth f — that hereby is signi-
fied surprise, or M'ondering, that the rational princijjle should
become Divine, appears from the signification of bi'inging forth
here in an internal sense ; for inasmuch as the Lord's Divine
rational [principle] is represented by Isaac, as was said above,
and as will appear from what follows, consequently bringing
forth here signifies Isaac, that is, the rational principle, that it
should be made Divine : and this could not be comprehended by
rational truth, represented by Sai-aii.
2209. And I am grown old — that hereby is signified, after
that it [rational tr\ith] no longer was of such a nature and
2205—2209.] GENESIS. 425
quality, viz., not Divine, but liunum ; and that the latter should
be put oft'j ai)pears from the signification of grttwing old, aa
denoting to put oft" the human [principle], concerning whicii
see above, n. 2198, 2203. As to what concerns the rational
[principle] in general, it is to be observed, that when it thinks
of Divine things, especially if it thinks of them from the ])rin-
€iple of truth, which appertains to it, it can by no means
believe that such things are, as well because it does not com]»re-
bend them, as because the appearances, which have birth from
the fallacies of the senses, adhere to it, b}^ which, and from which,
it thinks, as may appear from the examples adduced above, n.
2196; to which also, for the sake of further illustration, wo
may add the following queries; if the rational princi)>le be con-
sulted, can it possibly believe that the Word has an internal
sense, and that this internal sense is so remote from that of the
letter, according to what has been shown throughout this work ;
and thus, that it is the Word which joins heaven with eartii,
that is, the Lord's kingdom in the heavens with the Lord's king-
dom in the earths ? Again, can the rational principle believe,
that souls after death disc-ourse with each other in a most dis-
tinct manner, and yet without verbal expressions, and still so
fully, that they can express more in a minute than man can in
aa hour ; and that the angels in like manner discourse together,
but that their discourse is still more perfect, and imperceptible to
6j)irits ; and further, that all souls, on their coming into another
life, know how to discourse thus, although they are not in-
structed ? Again, can the rational principle believe, that in one
single atfection of man, yea in one single sigh, there are indefi-
nite things which can never be described, and which yet are
perceivable to the angels ; and that every ])articular aftection of
man, yea, every particular idea of his thought, is his image,
and such as to contain in it, in a surprising manner, all things
appertaining to his life, not to mention thousands upon tlK)U-
sands of similar cases ? The rational principle, having its ground
in the things of sense, and being tainted with the fallacies
thereof, when it thinks of the above subjects, does not believe
that they can so be, because it cannot form to itself any idea
thereof, except from such things as it perceives by some external
and internal sense ; what then must be the case when it thinks
of things Divine-celestial and spiritual, which are still of a
superior nature? for there will always be some appearances de-
rived from the things of sense, to which the thought will lean,
and on which it will supi)ort itself, and when these appearances
are removed, idea perishes ; this was evinced to me fiom the case
of novitiate spirits in another life, who are greatly debghto»!
with the appearances which they have conti-acted in the world,
and which they thence bring along with them, saying, that il
those appearances should be removed from them, they did not
426 GENESIS. [Chav. xviii.
know wlieiliei- they should be able to think at all. Sucu is the
nature and quality of the rational [principle] considered in
itself.
2210. Verse 14. Shall any thing he wonderful for JeJwvahf
at the stated time I will return to thee, according to this time of
life, and Sarah shall have a son. Shall any thing be wonderful
for Jehovah ? signifies that every thing is possible to Jehovah :
At the stated time I will return to thee, signifies a future state :
According to this time of life, and Sarah shall have a son, sig-
nifies that then the Lord should put off the human rational
[principle], and should put on the Divine rational.
2211. Shall any thing he wonderful for Jehovah f — that
hereby is signified that every thing is possible to Jehovah, ap-
pears without explication.
2212. At the stated time I will return to thee — that hereby i&
signified a future state [or a state about to be], appears from
the signification of time as denoting state, according to what
was said above, n. 2199; it is here said that Jehovah would
return at the stated time, and presently it is said, at this time
of life, or, what is the same thing, at the present time of the
following year; each expression implies somewhat peculiar, viz.,
«tated time implies the common [principle] of that state, which
state is signified by this time of life ; the common [principle] is
that it was future, or about to be, but how it was about to be,
is signified by this time of life : in the Word, especially with
the Prophets, it is usual to describe states by two expressions as
it were alike, when yet one involves a common [principle], the
other somewhat determinate in that common [principle].
2213. According to this time of life, and Sarah shall have a
son — that hereby is signified that the Lord should then put oft
the human rational [principle], and put on the Divine rational,
appears from the signification of returning at this time of life,
or at this present time of the following year, as denoting the
conjunction of the Lord's Divine [principle] with the human,
concerning which see above, n. 2193 ; and from the signification
of Sarah's son, as denoting the rational [principle] about to be
Divine, concerning which see also above, n. 2194 : this time of
life, or the present time of the following year, denotes the time
when Abraham entered into the hundredth year, by which year
is signified the uniting of the Lord's human [principle] with
the Divine, and of the Divine with tlni human, as was shown
above, n. 1988 ; a year then interceded, because by year in the
Word is not meant year, but an entire time, consequently a
whole period, whether it be of a thousand years, or of a hundred,
or of ten, or of hours, as was also shown above, n. 482, 487,
488, 493, 893 ; so also in the case of a week, concerning which
Bee n. 2044.
2214. Yerse 15. And Sarah denied, saying, I did notlaugh^
2310—2218.] GENESIS. 427
iecause she toas afraid ; and he said, nay, hut thou didst lau</h.
And Sarah denied, saying, I did nut langh, because she was
afraid, signifies tliat human rational truth was willing to excuse
itself, because it perceived that it was nut such as it ought t(»
be : And he said, nay, but thou didst laugh, signifies that still
it was such.
2215. And Sarah denied, saying, I did not laugh, hecause sh«
was afraid — that hereby is signified that human rational truth
was willing to excuse itself, because it perceived it was not such
as it ought to be, may appear without explication.
2216. And he said, nay, hut thou didst laugh — that hereby
is signified that still it was such, appears also without explica-
tion. How this is, may appear from what was said al»ove, n.
2072, concerning the signification of laughing or lauo;hrer, viz.,
that it is an aflection of the rational principle, and mdeed an
aflfection of what is true or of what is false in the rational prin-
ciple, hence comes all lai^ghter ; so long as such aftection is in
the rational principle, which puts itself forth in laughter, so
long there is somewhat corporeal or worldly, consequently
merely human therein ; celestial good and spiritual good does
not laugh, but expresses its delight and cheerfulness in the
countenance, in the speech, and in the gesture, after another
manner ; for in laughter there are man}' principles contained,
as for the most part something of contempt, which although
it does not appear, still lies concealed under that outward ex-
pression, and is easily distinguished from cheerfulness of mind
which also produces somewhat similar to laughter. The state oi
the human rational [principle] appertaining to the Lord is
described by Sarah's laughing, and thereby is signified with
what kind of aftection the truth of the rational [principle], at
that time separate from good, regarded what was said concerning
the human [principle] being put oft", and the Divine put on;
not that the Lord laughed, but that He perceived, from the
Divine [principle], what was still the quality of the rational,
and how much of the human was still in it, which was to be ex-
pelled ; this is signified by Sarah's laughing in an mternal
sense.
2217. Yerse 16, And the men rose uj) thence^ and lool'cd to
the faces of Sodom • and Abraham was going with them to send
them away. Tlie men rose up thence, signifies that that percep-
tion was finished : and looked to the faces of Sodom, sigTiifies
the state of the human race ; Sodom is all evil derived from
self-love : and Abraham was going with them, signifies that the
Lord also as yet remained with them in perception, but concern-
ing the human race : to send them away, signifies that he was
desirous to depart from that perception.
2218. The men rose np thence — that hereby is sijiniDed that
that perception was finished, appears from the >-</7/i*catiop oj
428 GENESIS. [Chap, xviii.
rising np, as denoting to go away ; and from the signification oi
men, concerning which see above : By the coming of three men,
or of eTehovah, to Abraham, was represented the Lord's Divine
perception, as was shown above ; the Lord's perception from the
Divine [principle] at that time was first concerning a trine or
threefold Divine [principle], which is the essential Divine [prin
ciple] Itself, the Divine-Hnman, and the holy proceeding ; after-
wards it was concerning His human [principle], that it should
put on the Divine; now follows a perception from the Divine
[principle] concerning the human race, as to its nature and
quality ; these are the three things treated of in this chapter ;
and they follow in order, viz., that the Divine [principle] should
assume the human, and make it Divine to save the human race :
concerning the two first of these subjects it is said, that the
perception was finished, which is meant, in an internal sense, by
the men rising up ; but the perception concerning the human
race, as to their nature and quality, is signified in an internal
sense by their looking to the faces of Sodom and Abraham going
with them ; and that the Lord was not desirous to remain in
that perception, is signified by Abraham's going with them to
send them away ; how these things are, ma}^ be better seen from
the general contents premised, n. 2136 — 2141 ; and also from
the explication of what follows.
2219. And looked to the faces of Sodom — that hereby is
signified the state of the human race, appears from the signifi-
cation of looking to the faces, and in the present case to the
fcices of Sodom : by faces are signified all the interior things of
man, as well evil as good, by reason that they shine forth from
the face, as was shown, n. 358. Faces, therefore, in the present
case, as being predicated of Sodom, signify interior evils, which
are those of self-love, and which in general are meant by Sodom,
as will appear from what presently follows. The reason why the
worst of all evils originate in self-love is, because self-love is
destructive of human society, as was shown above, n. 2045, and
destructive of heavenly society, as was shown, n. 2057; and
inasmuch as the perversity of mankind is thence known, the
state of the human race is here signified by the faces of Sodom :
it was moreover shown, in the first part of this work, what is
the nature and quality of selt-love, viz., that it is altogether con-
trary to the order in which and for which man was created : man
is distinguished from the beasts by his rational [principle],
which was given him for this end, that every one might will well,
and do well to another, as in general so in particular likewise ;
this is the order in which and for which man was created ; con-
sequently, it is love to God, and love towards his neighbor,
which was intended to be the life of man, whereby he should be
distinguished from brute animals ; this also is the order of heaven,
in which it was intended man should be durino- his life in the
2219.J GENESIS. 429
world, and tlius in tlie Lord's kin<;-doni, into wiiieli kiiif^doni he
would pass, when he put oft" the body which served hijn on earthy
and there he would rise into a state continually advancin»; in
celestial perfection : but self love is the primary, yea, the only
principle, which destroys this state of order, and not so much
the love of the world, for the love of the world is oj»p(isito
indeed to the spiritual things of faith, but self-love is (liamet-
rically opposite to the cele-stial things of love; for he who loves
himself, does not love all others, but endeavors to destroy alt
who do not worship him, nor does he will well and do well to
any one, except to such as are in his interest, or whom he can
engage to be in his interest, as somewhat as it were engrafted
into his lusts and phantasies ; hence it is evident, that from self-
love spring all kinds of hatred, revenge, and cruelty, and likewise
all kinds of infamous dissimulation and deceit, consequently all
the vices contrary to the order both of human and of heavenly
society : moreover so terribly lawless is self-love, that when it
is left unrestrained, that is, when opportunity is given it of
taking free range (even with those of the lowest class), it is so
impetuous as to grasp at dominion not only over neighbors and
acquaintance, but even over the universe, yea, over the Supreme
Divine [principle] Itself; this indeed man is ignorant of, because
he is held in bands of restraint with which he is not altogether
acquainted, but in proportion as these bands are loosened, in the
same proportion, as was ol)served, he gives the reins to his lusts,
which has been given me to know by much experience in another
life : such, then, being the evils which lie concealed in self-love,
they who are principled thei'ein. and are not gifted with restraints
of conscience, above all others hold the Lord in hatred, conse-
quently they hate all the truths of faith, these being the essejitial
laws of order in the Lord^s kingdom, which they reject so as to
abominate them, and this also is made manifest in another life :
self-love likewise is the serpent's head, which the seed of the
woman, that is, the Lord, treads down, concerning which see
n. 257. But self-love is not always that, which in an external
form appears like haughtiness and pride, for sometimes tiiere
may be much of charity under such external appearance, inas-
much as such appearance is born with some persons, and witli
others is contracted at any early age, but afterwards is brought
into subjection to the spirit of charity, the external form still
remaining the same; but they are principled in self-love, who
despise others in comparison with themselves, and set them at
naught, having no concern about the common good, nidess so
far as it favors themselves, and they themselves as it were
constitute it ; it is a proof of still greater self-love, when any hate
and persecute those who do not favor and serve them, depriving
them of tlieir possessions, honor, reputation, yea, and life itselt",
as far as lies in tlieir power ; whosoever breathe such [>ur|i08es.
430 GENESIS. [Chap, xviii
lei. tliem know that they are principled in self-love in a very
liigh desjree.
2220. That Sodom denotes all evil originating in self-love,
is evident from the signification of Sodom in the Word : although
in the subsequent chapter it appeals as if by Sodom is signified
the evil of the most abominable adultery, nevertheless, in an
internal sense, nothing else is signified thereby but the evil
originating in self-love ; in the Word also, the abominations
flowing from self-love are represented by adulteries of divers
kinds. That Sodom signifies in general every evil originating in
self-love, and that Gomorrah signifies every false principle thence
derived, was shown, n. 1212, 1663, 1682, 1689 ; and may fur-
ther appear from the following passages in the Word, " A sword
upon the Chaldeans, and upon the inhabitants of Babylon
[or Babel], according to the overthrow of God, Sodom and
Gomorrah^ and the neighbors thereof, saith Jehovah ; there
shall not a man dwell there, neither shall the Son of man have
riis abode therein," Jer. 1. 35, 40; speaking of those who are
signified by Chaldeans, in whose worship there prevails a false
profane principle, as was shown above, n. 1368 ; and also of those
who are signified by Babel, in whose worship there prevails an
evil profane principle, see n. 1182, 1326 ; their damnation is
described by the overthrow of Sodom, that is, of evil in gen-
eral, and by the overthrow of Gomorrah, that is, of the false
principle in general, because in their worship the evil of self-love
is prevalent, and the false principle thence derived ; so in Amos,
" I have overthrown you according to the overthrow of God,
Sodom, and Qomorrah^ and ye became as a firebrand plucked out
of the burning," iv. 11 ; speaking of Samaria, whereby is signi-
fied the spiritual Church perverted, which, as tO evils in general,
contrary to the good things of charity, is called Sodom, and
as to falses in general, contrary to the truths of faith, is called
Gomorrah, and as to each is called here, as before, the over-
throw of God : so in Zephaniah, " Moab shall be as Sodom^ and
the sons of Ammon as Gomorrah^ a forsaken place of nettles,
and a pit of salt, and a desolation forever; this shall they have
for their pride^ because they have reproached and magnified
themselves above the people of Jehovah of Sabaoth," ii. 9, 10 ;
where Sodom denotes evil originating in self-love, and Gomorrah
denotes the false principle thence derived, of which is here
predicated desolation, as overthow was before predicated ; pride
is the loveof self ; to reproach the people of Jehovah of Sabaoth
is to bring evil on truths, and to magnify themselves above the
people is to bring the false principle on truths : so in Ezekiel,
" Thy elder sister Samaria, herself and her daughters, dwelling
on thy left hand ; and thy younger sister, dwelling on thy right
hand, Sodom and her daughters ; thy sister Sodom, herself and
her daughters, hath not done as thou hast done, and thy daugh
2220-2222.1 GENESIS. 431
ters ; heholcl^ this was the iniquity of thy sister Sodom^ pride, a glut
of bread, and security afea><e was to her and heiulauyhterx, and. she
did not strengthen the hand of the miser ahle and n eedy / a nd they
became haughty, and committed abomination before thee,'''' xvi
46, 48, 50 ; s|)eaking of the abominations of Jeni>;altMn, whicli
are described by Samaria and Sodom; by Samaria, instead of
Gomorrah, as to falses, and by Sodom as to evils ; and it is de-
clared what is signified in particular by Sodom, for it is said,
TJiis was the iniquity of Sodom, viz., self-love, which is here sig-
nified hy ;pr'ide ; an aversion to the good things of ciiarity, signi-
fied by a glut of bread j an acquiescence therein, signified by
security of ease ^ a deprivation of mercy, described by not
strengthening the hand of the miserable and needy / and a conse-
quent taint of self-love infecting all lusts, signified by the daugh-
ters becoming haughty ; lusts are daughters ^ Hence it is very
evident what is meant by Sodom, consequently that it is not to
be understood according to the historical sense in the following
chapter, but that by Sodom in that chapter are signified, in an
internal sense, such things as are here described by the Prophet,
viz., the things which are of self-love; but Sodom in the follow-
ing chapter is described more mildly than in the Prophet,
because the subject treated of in the Prophet is concerning the
abominations of Jerusalem, showing that they were greater than
those of Sodom ; as is also evident from the Lord's words in
Matthew, " Yerily I say unto you, it shall be more tolerable for
Sodom and Gomorrah in the day of judgment than for that
city," X. 15; Mark vi. 11 ; Luke x. 12; and in John, "Their
bodies in the streets of the great city, which '\& spiritually called
Sodom and Egypt^'' Rev. xi. 8 ; where it is plain, that by
Sodom is not meant Sodom, nor by Egypt Egypt, for it is said,
that it is spiritually called Sodom and Egypt ; Sodom denotes
all evil originating in self love, and Egypt instead of Gomoi-rah
denotes every false principle thence derived.
2221. And Abraham was going with them — that hereby ia
signified that the Lord still remained with them in that percep-
tion, but concerning the human race, may appear from the
series of the things treated of in an internal sense, for to go with
the three men, that is, with Jehovah, is to be still in percej)-
tion.
2222. To send them away — that hereby is signified, that lie
was desirous to depart from that perception, may appear with-
out explication; the reason also of his desiring to depart from
it is evident, viz., because perception from the Divine [princi-
ple], and thought therein originating concerning the human
race, as being of such an evil nature and «juality, sti-iick Ilim
with horror; for the Lord's love towards the whole human race
was so great, that he was desirous eternally to sav(; all i)y unit-
ing the human essence with the Divine, and the Divine with
432 GENESIS. [Cuap. xviii
the human ; wherefore when He perceived wliat was the nature
and quality of the human race, He was desirous to depart from
that perception and tliought, which is signified by His desiring
to send thetn away.
2223. Yerse 17. And Jehovah said,, Shall I conceal from
Abraham what I am doing? And Jehovah said, signifies percep-
tion : shall I conceal from Abraham what I am doing, signifies
that nothino; ought to be concealed before the Lord. I
2224. Jehovah said — that hereby is signified perception,
appears from the signification of saying as denoting to perceive,
concerning which see above, n. 1898, 1919, 2080 ; inasnmch as
oere Jehovah said, it signifies that the Lord had perception
from the Divine [principle].
2225. Shall I conceal from Abraham what lam doing — that
hereby is signified that nothing ought to be concealed before the
Lord, appears from the representation of Abraham, as denoting
the Lord in that state, concerning which much has been said
above in this chapter ; that the other expressions signify that
nothing ought to be concealed, is evident ; the sense of the
letter and the internal sense are here alike, as is sometimes the
case, especially when the subject treated of is concerning the
essentials of faith, which, as being necessary to salvation are
expressed in the letter such as they are in an internal sense, of
which we have an instance in this passage in Moses, "Jehovah
our God is one Jehovah, and thou shalt love Jehovah thy God
from thy whole heart, and from thy M^hole soul, and from all
thy strength ; and these words shall be on thy heart," Dent. vi.
4—6 ; not to mention several other passages of a similar kind.
2226. Ver. 18. And Abraham, shall surely he for a nation great
and numerous ; and all the nations of the earth shall he blessed in
him. Abraham shall surely be for a nation great and numerous,
signifies that from the Lord shall be all good, and all tiuth
grounded in good : And all the nations of the earth shall 1)6
blessed in Him, signifies that from Him all, who are principled
in charity, shall be saved.
2227. And Abraham shall surely be for a nation great and
numerous — that hereby is signified that from the Lord shall be
all good and all truth grounded in good, appears from the repre-
sentation of Abraham as denoting the Lord, concerning which
much has been said above ; and also from the signification of
nation as denoting good, concerning which see n. 1159, 125S
— 1260, 1416, 1849, and of a nation great and numerous,
whereby is signified good and truth grounded in good : that
^reat is predicated of good, and numerous of truth, may appear
Irom other passages in the Word, but it is needless here to ad-
duce them. Truth grounded in good, or truth derived from good,
in a genuine sense, is spiritual good. There are two kinds of
good distinct from each other, viz., celestial good and spii'itual
2223—2228.] GENESIS. 433
good; celestial good is the good of love to the Lord, and ^llil•it-
ual good is the good of neighborly love; fioin the tbini.T, or
celestial good, is derived the latter, or spiritual guo<i, for iin one
can love the Lord, unless he also loves his neighbor ; in love
to the Lord there is neighborly love ; for love to tiie Lord is
from the Loid, consequently from essential love towanls tht;
whole human race. To be in love to the Lord is the same thing
as to be in the Lord, and whosoever is in the Lord must neeil^
be in his love, which is love towards the whole human race,
consequently towards every one's neighbtu- : thus He is in both
kinds of good, viz., in celestial and spiritual ; the former is the
very essential good itself; but the latter is the truth thereof, or
truth thence derived, which truth is spiritual good, as was said
above ; the former is what is signitied by great, but the latter
by numerous.
2228. A7id all the nations of the earth shall he hlessrd in luia
— that hereby is signified that from Ilim all, who are principled
in charity, shall be saved, appears from the signification of Ijeing
blessed, as denoting to be gifted with all good things which aie
from a celestial origin, concerning which signification, see n. \)%[^
1096, 1420, 1422 ; they who are gifted with good things from
a celestial origin, that is, with good things celestial and spirit-
ual (concerning which see above, n. 2227), are also gifted with
eternal salvation, that is, are saved; by all the nations of the
earth, in an internal sense, are meant those who are principled
in the good things of love and charity, as appears from the sig-
nification of nation as denoting good, see n. 1159, 1258 — 126U,
1416, 1849. That by all the nations of the earth are not sig-
nified all that inhabit this earthly globe, may appear to Q\\iry
one, inasmuch as there are very numy amongst them who are
not saved, but only those who are principled in charity, that is,
who have attained the life of charity. Tiuit none nuiy remain
in ignorance, in regard to the nature of salvation, and how it
fares with man after his departure out of this life, it may be ex-
pedient to speak a few words on the subject : There are several
who say, that man is saved by faith, or, as they express it, if he
only have faith, but amongst these the greatest part do not
know what taith is: some suppose it is mere thought; some that
it is an acknowledgment of somewhat to be believed ; othei's
that it is the whole doctrine of faith which is to be believed ;
others again think difierently on the subject ; thus they err in
the bare knowledge of what faith is, consequently in the knowl-
edge of what that is by which man is saved ; but still it is not
mere thought, neither is it an acknowled";ment of somewhat to
be believed, nor a knowledge of all things appertammg to the
doctrine of faith, which constitutes true faith: by these things
no one can be saved, inasmuch as they can take root no deeper
than in the thinking princijde, and the thinking principle does
484 GENESIS. [Chap, xviiu
Slot save any one but salvation comes from the life which man
lias procmed for himself in the world by the knowledges of
faith; tliis life remains, whereas all thought, which does not
accord with man's life, perishes and becomes as if it had never
existed ; heavenly consociations are formed according to the
'kinds of life, and by no means according to the kinds of thought
which are not connected with life; such thoughts are grounded
in hypocris}^ and pretence, and are altogether rejected : in gene-
ral life is of two kinds, one infernal, the other celestial ; infernal
life is contracted from all those ends, thoughts, and works,
wliich flow from selt-love, consequently from hatred towards our
neighbor; celestial life is contracted from all those ends,
thoughts, and works, which are grounded in love towards our
neighbor ; this latter is the life, to which all those tilings
called faith have respect, and it is procured by all things apper-
taining to faith : hence it may appear what faith is, viz., that it
is charity, lor all things which are called the doctrines of faith
lead to charity ; they are all contained in charity, and they are
all derived from charity. The soul after the life of the body, is
such as its love is.
2229. Verse 19. Because I have hiown hirtx^ hy reason thai
he will command hissons, and his house after him^ and they shall
keep the way of Jehovah^ to do justice and judgment^ that Jehovah
may hring upon Abraham that which he hath spoken of him.
Because I have known him, signifles that it is true ; by reason
that he will command his sons, and his house after him, and
they shall keep the way of Jehovah to do justice and judgment,
signities that from Him is all the doctrine of charity and faith ;
suns are those who are principled in truths ; house those who
are principled in goodnesses; way is doctrine; justice is predi-
cated of good, judgment is predicated of truth : that Jehovah
may bring upon Abraham that which He has spoken of him,
signilies that therefore the human essence shall be adjoined to
tlie Divine.
2230. Because I have known him — that hereby is signified
that it is true, may appear from the signification of knowing :
to know any person is properly to know that he is of such a
nature and quality ; in hke manner when applied to a thing, or
tu any particular whatsoever, to know it is to know that it is ot
8ucli a nature and quality ; wherefore in the present case to
know him has relation to that which is predicated, and simiifies
that which is meant aecordhig to the series of the things treated
of that it is so, or that it is true.
2231. By reason that he will command his sons and his house
after him., and they shall keep the way of Jehovah to do justice
and judgment — that hereby is signified that from Him is all the
doctrine of charity and iaith, may appear frcm the signification
of son, of house, of way, of justice, and ol judgment, which,
^229—2231.] GENESIS. 435
reduced to a summary or single sense, signify every doctrine of
charity and faith ; for by sons are signified all wlm are jti'iii-
cipled in truths, by house all who are principled in good-
nesses, by way the doctrine whereby they are instructed,
which doctrine in relation to good is signified by justice, and
in relation to truth by judgment; doctrine concerning what
is good is the doctrine of charity, and doctrine concerning
what is true is the doctrine of faith : In general there is
only one doctrine, viz., the doctrine of charity, for all things
appertaining to faith have respect unto charity, as was said,
n. 2228 ; there is no difference between charity and faith, but
-what is between willing good and thinking good ; whosoever
wills good, he also thinks good ; consequently there is no dif
ference between charity and faith, but what is between the will
and the understanding ; it is plain to every one who reflects,
that the will is one thing and the understanding another; this
is also known to the learned, and it appears manifestly in the
case of those who will what is evil, and yet from the thinking
principle speak what is good ; hence it is very evident that the
will and the understanding are distinct things, and thus that
the human mind is divided into two parts, which do not make
one ; man nevertheless was so created, that these two parts
ghould constitute one mind, and that there should be no other
distinction between them, than such as exists, comparatively
speaking, between flame and the light thence issuing : love to
the Lord and charity towards our neighbor would, in such
•case, be as flame, and every perception and thought would be as
the light thence issuing, consequently love and charity would
be the all of perception and thought, that is, would be in all
and in each of the things appertaining thereto ; perception or
thought concerning the quality of love and charity is what is
called faith : But whereas the human race began to will evil, to
bear hatred towards their neighbor, and to exercise revenge
and cruelty, insomuch that that pait of the mind which is called
the will was altogetlier destroyed, they began to distinguish
between charity and faith, and to refer to faith all doctrinals
appertaitiing to their religion, and to call them by the single
term faith; "and at length' they went so far as to assert, that
they might be saved by faith alone, whereby they meant their
doctrinals, if they only believed them, without^ any respect to
their lives ; thus charity was separated from faith, and when
this is the case, faith is nothing else, comparatively speaking,
than a kind of light without flame, like the light of the sun in
winter, which is cold and starving, insomuch that the vegetable»
■of the earth wither and die : when nevertheless faith grounded
in charity is as the sun's light in the time of spring and summer,
whereby all the vegetable creation is made to j)ut forth leave.s
and flowers ; this may be known also from this consideration,
436 GENESIS. [Chap, xviii.
that love and charity is celestial flame, and that faith is spiritual
light thence issuing ; accordingly they are presented perceivably
and visibl}' in another life, for there the Lord's celestial [prin-
ci])]e] manifests itself before the angels by a flaming irradiation
as of a sun, ana the Lord's spiritual [principle] by light thence
issuing, with M'hich also angels and spirits are affected, as to
their interioi'S, according to their respective states of love and
charity ; hence come all joys and happinesses with their several
differences in another life. From what has been said it may
appear how the case is in regard to what is asserted, that faith
alone is saving.
2232. That sons are those who are principled in truths, ap-
pears from the signification of son in the Word, as denoting
truth, concerning which see n. 489, 491, 533, 1147 ; by sons in
an abstract sense are signified truths, but, when applied to man,
sons are all those who are principled in truths.
2233. That house denotes those who are principled in good-
nesses, appears from the signification of house as denoting good,
concerning which see n. 710, 1708, 2048. By house, or the
born of the house, in like manner in an abstract sense, are sig-
nified goodnesses, but when applied to man, they signify al'
those who are principled in goodnesses.
2234. That way is doctrine, appears from the significati(^D
of way ; way in the Word is predicated of truths, because truth»
lead to good, and proceed from good, as may appear from the
passages adduced, n. 627; and inasmuch as way is predicated of
truths, therefore way is doctrine, because doctrine in one com-
plex comprehends all those things which lead to good, that is, to
charity.
2235. That justice has relation to good, and judgment to
truth, may appear from the signification of justice, and from
the signification of judgment : Justice and judgment are fre-
quently mentioned together in the Word, but what they signify
in an internal sense, is not yet known ; in a proximate sense
justice is predicated of what is just, and judgment of what is
right ; just is, when any thing is judged from a principle of good,
and this according to conscience, but right is, when any thing is
judged from a principle of law, and thus from the just princijjle
of Jaw, consequently also according to conscience, because law
is in this case the rule of judgment ; but in an internal sense
justice is what is derived' from good, and judgment what is
derived from truth ; good is all that which appertains to love
and charity ; truth is all that which appertains to faith grounded
in charity; truth derives its essence from good, and is called
truth grounded in good, as faith is grounded in chanty, conse-
quently also judgment is grounded in justice. That justice and
judgment have this signification, appears from the following
passages in the Word, " Thus saith Jehovah, Ao judgment and
2232- -2235.] GENESIS. 437
justice^ and deliver tlic spoiled from the hand of the opj»re8Sor.
Woe unto him that buildeth his house in wiiat is Wi^t justice^ and
his chambers in wliat is wol judgment ! Did not tiiy father eat,
and drink, and do judgment and justice? Then he had godd,"
Jcreni. xxii. 3, 13, 15 ; where judgment denotes what ajipi-rtains
to truth, and justice what appertains to good : So in K/.ekiel,
"If the wicked num shall return from his sin, and shall (\u judg-
tnent imd j ustice, all his sins which he hath simied shall not l»o
mentionea to him, he did judgment send justice^ in living he shall
live; in the wicked one returning himself from his wickedness,
and domg judgment and justice, because of these things he shall
live," xxxiii. 14, 16, 19 ; where in like manner judgment denotes
truth which is of faith, and justice good which is of charity; so
in Amos, ^^het judgment flow as waters, and justice as a strong
river," v. 24; where the signification is the same ; so in Isaiah,
"Thus saith Jehovah, kee\> judgment Sind do justice, because my
salvation is near to come, and my justice to reveal itself," Ivi. 1 ;
again, in the same Prophet, " Peace shall have no end, on the
throne of David, and on his kingdom, to establish it, and to sup-
port it \n judgment and justice, from henceforth even forevei',
ix. 7 ; signifying in the truths of faith, and in the good things of
charity ; again, in the same Prophet, " Jehovah is exalted, be-
cause He dwelleth on high. He hath filled Zion with judgment
and justice,'''' xxxiii. 5 ; where judgment denotes faith, justice
love, and Zion the Church ; judgment has precedence, because
love is by faith, but when justice precedes, it denotes that faith is
from love ; as in Hosea, '' I will betroth thee unto Me forever,
and I will betroth thee unto Me 'm justice and judgvie7it, and in
mercy and in compassion ; and I will betroth thee unto Me in
faith, and thou shalt know Jehovah," ii. 19, 20; where justice
has precedence, as also mercy, which appertain to love, and
judgment follows, and also compassion, which appertain to faith
grounded in love ; each is called iaith, or faithfulness ; so in
David, " Jehovah, Thy mercy is in the heavens. Thy truth even
to the ethers : Thy justice is as the mountains of God, Thy judg-
ments are a great abyss," Psalm xxxvi. 6, 7 ; where both mercy
and justice, in like manner, have relation to love ; and truth and
judgment have relation to faith; again, ''' Let tj-uth bud forth
from the earth, andlet justice look from heaven; Jehovah also
shall give good, and our earth shall give her produce,'' Psalm
Ixxxv. 11, 12 ; where truth, which is of faith, denotes judgmeiit,
and justice denotes love or mercy; so in Zechariah, ''I will
bring them, and they shall dwell in the midst of Jerusalem, and
they shall be to Me for a people, and I will be to them fnr a
God in truth and in justice,''^ viii. 8 ; hence also it is evident
that judgment is truth, and justice good, because truth is her«
applied instead of judgment; in like manner in David, "He
that walketh entire, and working justice, and speaking truth,'^
438 GENESIS. [Chap. xviiL
Psalm XV. 2. Inasmuch as faitli is grounded in charity, or
truth in good, hence truths grounded in good [vera boni] are
evei'ywhere called judgments of justice, and thus judgments
signify nearly the same th'ng as precepts, as in Isaiah, " Let
them seek Me day by day, and desire the knowledge of My
ways, as a nation which doeth j'ustlce, and doth not forsake the
judgment of her God ; let them ask of M.e judgments of justice^
let them desire the near approach of God," Iviii. 2. That
judgments signify precepts, is plain from David, "Seven times
in a day have I praised Thee upon Xh^ judgments of Thy justice^
9)X^\\^' precepts 2Ccq justice^'' Psalm cxix. 164, 172. Concerning
the Lord particularly it is said, that He doeth judgment and
justice, when He creates man anew, as in Jeremiah, " Let Him
that glorieth glory concerning this, to understand and know
Me, that I, Jehovah, do mercy, judgm,ent^ and justice in the
earth, because in those things I am well pleased," ix. 24 ; where
mercy, which is of love, is described by judgment and justice ;
again, in the same Prophet, " I will raise up to David a just
branch, and he shall reign a king, and shall act intelligently^
and shall do judgment and justice in the earth," xxiii. 5 ; chap,
xxxiii. 15 ; hence the Lord saith in John, " If I go away, I will
send the Comforter unto you, and when He is come, He shall
reprove the world of sin, oi' justice and of judgment ,' of sin,
because they believe not on Me ; of justice, because I go to My
Father, and ye shall see Me no more ; of judgynent, because the
prince of this world is judged," xvi. 7 — 11 ; where sin denotes
all unfaithfulness ; to reprove concerning justice, is concerning;
all that which is contrary to good, which the world continued
to live in, notwithstanding the Lord's uniting the human [prin-
ciple] with the Divine, that He might save the world, signified
by these words, "I go to the Father, and ye shall see Me no
more;" to reprove concerning judgment, is concerning all tliat
which is contrary to truth, which the world continued in, not-
withstanding that all false principles were cast down into their
respective hells, signified by the prince of this world being,
judged : In general by reproving of sin, of justice, and of judg-
ment, signifies of all unfaithfulness contrary to goodness and
truth, denoting thus that there was no charity and faith in the
world, for by justice and judgment, in ancient times, was meant
with respect tu the Lord, mercy and grace, and with respect to
men, ciiarity and faith.
2236. That Jehovah may bring upon Abraham that which lie
hath spoken of him — that hereby is signified that therefore the
human essence should be adjoined to the Divine, does not so
plainly appear from the signification of the expressions, but from
this consideration, that all those things, which are said in the
Word, imply the coming of tlie Lord to unite the human
essence to the Divine, and by that union to save mankind ; this-
2236—2240.] GENESIS. r.id
is what is signified in an internal sense, \>y bringing u])(»n Abra
ham that wiiicli He had spoken of him.
2237. Verse 20. And Jehovah said, because the cry of Suduni
and Gomorrah is hccoine great, and hecause their sin is becotne
very grievous. Jehovah said, signifies perception : l)ecause the
cry of Sodom and Gomorrah is become great, and i>ecanse their
sin is become very grievous, signifies that the false jjrinciple and
the e 'il of self-love were grown even to consummation ; cry is
the false principle, sin is evil.
2238. Jehovah said — that hereby is signified perceptioii,
appears from the signification of saying in the historical sen.^e,
as denoting to perceive, concerning which much has been said
above. When this expression, "Jehovah said," occurs in the
historical parts of the Word, it signifies a |)erception, which is
not altogether continued with the foregoing, but in some respect
subsequent, and sometimes new; see also n. 2061.
2239. Because the cry of Sodom and Gomorrah is heco-i.e
great, and hecatise their sin is become very grievous — that hereby
is signified that the false principle and the evil of self-lc/e weie
grown even to consummation, appears from the signitication of
Sodom, as denoting evil derived from self-love, and of Gomorrah,
as denoting the false principle originating therein, which was
shown above, n. 2220 ; also from the signification of cry, as
denoting what is false, and of sin, as denoting what is evil, of
which we shall speak presently ; whence it is evident, that by
becoming great, and becoming very grievous, as applied to cry
and sin, is signified, that the false principle and evil were come
to their summit, or to the consummation : This is rendered
more manifest by what follows, where it is said, '"If there be
found ten therein, the city should be spared," verse 32 ; whereby
is signified, if there were still any remains, that is, any thing of
good and truth ; for when there is no longer any thing of good
and truth within appertaining to man, then there is wasteness
and desolation, consequently consummation ; concerning which
see the next verse.
2240. That cry is the false principle, and that sin is evil,
may appear from the signification of gyv in the Word ; that cry
signifies the false principle, cannot appear, unless the internal
sense of the Word be known ; the expression sometimes occui\s
with the Prophets, when treating of vastation and desolation, on
which occasions they speak of howling and crying, signifying
thereby that goodneBses and truths are vastated, antl in suck
case by howling and crying, in an internal sense, is described
the false principle, as in Jeremiah, ^' A voice of the cry o\' slie{>-
herds, and an liotoling of the powerful of the fiock, becau.se
Jehovah wastcth their pasture," xxv. 36; where a cry of shep-
herds denotes that they were principled in what is false, whenre
comes vastation ; again, in the same Projihet. '' I>i^'h<>l«|, waters
i40 GENESIS. [Chap, xviii.
ascending from the north, and they shall be for an overflowing
stream, and they shall overflow the eartii and the fulness thereof,
the city and them that dwell therein, and man shall cry^ and
every inhabitant of the land sliall howl^ on the day that cometh
to tvaste,^^ xlvii. 2, 4 ; speaking of the desolation of faith, which
is eftected by falses ; an overflowing stream is the false principle,
as was shown, n. 705, 790 ; again, in Zephaniah, " The voice of
a cry from the flsh-gate, and howling from the second, and a
great crashing from the hills, and their wealth shall be for
plunder, and their house for a desolation,^'' i. 10, 13 ; where
also cry is predicated of falses which lay waste ; so in Isaiah,
*' In the way of Horonaim they shall raise up a cry of breaking,
because the waters of Nimrim shall be desolations, since the
grass is withered, the herb is consumed, the pulse is not," xv.
5, 6 ; Jer. xlviii. 3 ; where the desolation of faith and consum-
mation are described by a cry ; so in Jeremiah, " Judah
mourneth, and the gates thereof languish, they are blackened
to the earth, and the cry of Jerusalem is gone up ; and their
illustrious ones have sent their younger ones to the waters, they
came to the pits, they found no waters, they returned with their
vessels empty," xiv. 2, 3 ; where the cry of Jerusalem denotes
falses, for by their not finding waters, is signified, that there
were no knowledges of truth ; that knowledges of truth are
■waters, was shown n. 680, 739 ; so in Isaiah, '•'• I will exult in
Jerusalem and will be glad in My people, and there shall not be
heard therein any more the voice of weeping, and the voice of a
cvy^'' Ixv. 19 ; where by the voice of weeping not being heard,
is signified that there should be no evil, and by the voice of a
c y, that there should be no false principle ; several things of a
similar nature in the Word cannot be understood by the sense
of the letter, but by the internal sense; and this is the case
with cry ; again, in the same Prophet, " Jehovah hath expected
judgment, but behold a scab; justice, but behold a cry,^'' v. 7;
speaking also of the vastation of goodness and truth ; in this
passage there occurs a species of reciprocation, as is common
with the Prophets, which is such that evil is found in the place
of truth, signified by a scab instead of judgment, and the false
principle in the place of good, signified by a cry instead of
justice, for that judgment is truth, and justice good, was shown
above, n, 2235 ; there occurs a similar reciprocation in Moses,
where speaking of Sodom and Gomorrah it is said, ''Their vine
is of the vine of Sodom, and their grapes of the fields of Go-
morrah; grapes of gall, clusters of bitterness to them," Deut.
xxxii. 32 ; where a similar way of speaking occurs, for wine
is predicated of truths and of falses, and fields and grapes of
goodnesses and evils, so that the vine of So om de'notes the
false principle originating in evil, and the fields and grapes of
Gomorrah denote evils derived from falses, for the false prin-
3241, 2242.J GENESIS. 441
ciple is of two kinds, concerning whi^ili see n. 1212 ; in like
manner also there are two kinds of evil ; each kind of the false
principle and of evil is signified in this verse by the cry of
Sodom and Gomorrah being become great, and their sin very
grievous, which appears from this consideration, that crv is men-
tioned in the first place, and sin in the second, and still mention
is first made of Sodom, which is evil originating in self-love,
and secondly of Gomorrah, which is the false princi})le thence
derived.
2241. Yerse 21. / will go down^ and will see^ whether they
have made a consummation according to the cry thereof which is
come to me^ and if not I will Tcnow. I will go down and see, sig-
nifies visitation : whether they have made a consummation ac-
cording to the cry thereof which has come to me, and if not I
will know, signifies whether evil has arrived at its summit.
2242. I will go down and will see — that hereby is signified vis-
itation, may appear from the signification of going down to see, as
denoting judgment, concerning which see n. 1311, consequently
denoting visitation ; the last time of the Church in general, and
of each individual in particular, is in the Word called visitation,
and precedes judgment, and thus visitation is nothing else than
an examination \exploratio'\ as to nature and quality, viz., the na-
ture and quality of the Church in general, or of man in particular,
which examination is expressed in the sense of the letter by Je-
tiovah going down and seeing ; hence it may appear what is the
nature of the sense of the letter, for Jehovah does not go down,
inasmuch as going down cannot be predicated of the Lord, who
is always in the supreme [or highest principle of things] ; nor
does Jehovah see whether a thing be so or not, for neither can
such seeing be predicated of the Lord, inasmuch as He knows all
and every thing from eternity ; but still it is so expressed in the
Word, because with man it appears as if it were so; for man is in
inferior [or lower principles], and when any thing there exists,
he does not consider, nor even know, how the case is with supe-
rior [or higher principles], consequently how they flow into the
inferior, for his thought reaches no further than to those things
which are nearest to him, and hence he cannot perceive otherwise,
than that going down and seeing, when applied to the Lord, sig-
nify somewhat similar to what is implied in the expressions ; and
he is the more confirmed in this way of thinking, when he
imagines that no one is acquainted with what he thinks ; Itesidi'S
that he has no other idea of heaven than of a place on high, and
of God, than as dwelling in the highest, when yet He is not in
the highest, but the inmost; hence it may anpear what is the
nature of the letter of the Word, viz., that it is written according
to appearances, and that if it was not so writt^-n, no one would
understand and acknowledge it, consequently no one would
receive it; but the angels are not thus in appearances as man is,
443 GENESIS. [Chap, xviii.
wherefore the Word, whilst as to the letter it is for man, as to
the internal sense is for the angels, and also for those men, to
whom, by the Divine Mercy of the Lord, it is given to be as
angels during their life in the world. Visitation is spoken of in
the Word throughout, and thereby is signihed either vastation
in reference to tne Church and to individuals, or deliverance,
consequently examination as to nature and quality ; it denotes
vastation in the following passages, " What will ye do in the day i
of visitation, it shall come from far ; to whom will ye flee for
help, and where will ye leave your glory ? " Isaiah x. 3 ; again, in
the same Prophet, " The stars of the heavens and the constella-
tions thereof shall not shine with their light, the sun shall be
darkened in his going forth, and the moon shall not cause her
light to shine, and I will visit evil upon the world, and on the
wicked their wickedness," xiii. 10, 11 ; that by stars and constel-
lations which shall not shine, and by the sun which shall be
darkened, and by the moon which shall not cause her light to
shine, is signified that there is no love and charity, may be seen
n. 2120 ; and inasmuch as that is vastation, it is the day of visi-
tation : So in Jeremiah, "They shall fall among them that fall,
and in the time of their visitation they shall be cast down," viii.
12 ; denoting the time when they were vastated, or when there
was no charity and faith : So in Ezekiel, " Tfie visitations of the
ciAij are come near, and a man having the instrument of its
destruction in his hand," ix. 1 ; speaking also of vastation, hence
a man having an instrument of destruction ; so in Hosea, " The
days of visitation are come, the days of retribution are come,"
ix. 7; where the signification is the same ; so in Micah, "The
days of thy watchers, thy visitation is come, now shall be their
perplexity," vii. 4 ; denoting also the vastation of charity : So in
Moses, " In the day that / visits I will visit upon them their
sin," Exod. xxxii. 34; speaking of the people in the wilderness,
after that they had made to themselves a golden calf That by
visitation is signified deliverance \liheratio\ appears from the
following places, Exod. iii. 16 ; chap. iv. 31 ; Jerem. xxvii. 22 ;
chap. xxix. 10; Luke i. 68, 78 ; chap. xix. 41, 42, 44.
2243. Whether they have made a consummation according to
the cry thereof which is come to Me^ and if riot^ I will know —
that hereby is signified whether evil has come to its summit,
appears from the signification of cry as denoting the false prin-
ciple, concerning which see above, n. 2240 ; there are two kinds
of the false principle, as was there observed, viz., the false prin-
ciple which is derived from evil, and the false principle which
produces evil ; the false principle which is derived from evil, is
all that man thinks whilst he is in evil, viz., all that favors evil;
as for example, when he is in adultery, whatsoever he then
thinks concerning adultery, as being lawful, as being honor-
able, as being delightful, as tending to promv)te population,
2243.] GENESIS. Ai'S
with other thini:;s of a like nature, all such thiii<»s are lalses de
rived tVoui evil : But the false principle which produces evil, i»
when man conceives any ])rinciple ijrounded in his own ]>ar-
ticular religious tenets, and thence believes it to be ornod and
holy, when yet in itself it is evil ; as for example, M'hosiiever is
led by his own particular religious tenets to believe, that it is in
the power of man to give salvation, and on that acc<»unt W(»r-
shijis and adores such man, he does evil grounded in that false
principle : the same is true in respect to every other ])rinci]ile,
grounded in religious tenets, which is false ; inasmuch then as
there is a false principle derived from evil, and a false principle
which produces evil, therefore it is here called a cry, signify iiig,
as a kind of general expression, that which it implies, viz.,
evil, as appears also from this consideration, that it is said,
" Whether they have made a consummation according to the cry
thereof which is come to Me," where the cry thereof is expressed
in the singular number, and they have made a consummation, in
the plural. What consummation is, was shown, n. 1857 ; more-
over, what consummation is, may he comprehended from the
cases of the several Churches which have existed on the earth ;
the most ancient Church, which was called Man, was the most
celestial of all ; this in process of time so degenerated from the
good of love, that at length nothing celestial was left remaining,
and then was its consummation, which is described by the state
of those before the flood. The ancient Church, which was after
the flood, and was called Noah, and was less celestial ; this also
in process of time so departed from the good of charity, that
nothing of charity was left remaining, for it was partly changed
into magic, partly into idolatry, and partly into a sort of doc-
trinal tenets separate from charity, and then was its consumma-
tion. Another Church succeeded, which was called the Hebrew
Church, and which was still less celestial and spiritual, exercis-
ing a sort of holy worship which consisted in external rites ; this
Church in process of time was variously deformed, and its ex-
ternal worship was changed into idolatrous worship, and then
was its consummation. A fourth Church was afterwards restored
amongst the posterity of Jacob, which had nothing celestial and
spiritual, but only what was representative thereof, wheretltro
that Church was a Church representative of things celestial and
spiritual, for the members thereof did not know what their rites
and ceremonies represented and signified : but it was instituted,
in order that there might be some coimection between man and
heaven, such as exists between the representatives of good and
truth, and essential good and trutli itself; this Church atlengtli
so fell away into falses and evils, that every rite and ceremony
became idolatrous, and then was its consummation ; wherefore
after this successi-e decay of these several Cburclu's, when in
tiie last of them the connection between mankind and heaven was
444 GENESIS. [Chap, xviii.
Altogether broken asunder, insoraucli that mankind must have
per'shed by reason of there being no Church, wliich is the sole
meaium of such connection, see n. 468, 637, 931, 2054 ; then
the Lord came into the world, and by the uniting of the Divine
Essence with the human in Himself, He joined heaven with
earth, and at the same time established a new Church, which
was called the Christian Church, and which at first was princi-
pled in the good of faith, whilst the members thereof lived in
charity one amongst another as brethren ; but this Church, in
process of time, and through the operation of divers causes, fell
away, and at this day is reduced to such a state, that it is not
even known that the fundamental piinciple of faith is love to the
Lord, and charity towards our neighbor ; and although there
remains a doctrinal profession that the Lord is the Saviour ot
mankind, that there is a resurrection after death, that there is
a heaven and a hell, still few believe such doctrine. Such then
being the state of this Church, its consummation is not far off.
Hence it may appear what consummation is, viz., that it is a
state when evil is to come to its summit : the case is similar in
respect to the Church in particular, that is, in respect to each
individual man ; but concerning the nature and manner of con-
summation in regard to individuals, more will be said, by the
Divine Mercy of the Lord, in a future part of this work. The
subject of consummation is treated of in the Word throughout,
and the state which precedes is described by vastation and
desolation, which is succeeded by visitation.
2244. Verse 22. And the men looked thence^ and went
towards Sodo7n^ and Abraham he was still standing before Jeho-
vah. The men looked thence, signifies the Lord's thought from
the Divine [principle]: And went towards Sodom, signifies
concerning the human race, as being in so great evil : And
Abraham was still standing before Jehovah, signifies the Lord's
taought from the human [principle] which was adjoined to the
Divine, in the manner as was said above.
2245. The men looked thence — that hereby is signified the
Lord's thought from the Divine [principle], appears from the
signification of looking, as denoting to think ; for to see, in an
internal sense, according to the application of the expression in
common discourse, denotes to understand, the understanding
being internal sight ; it appears also from the signification of
men as denoting here the Divine [principle] : in this chapter
throughout, m.ention is made sometimes of men, sometimes of
Jehovah, substituting one name for the other; when mention
is made of men, thereby is signified a Tiinity [or threefold
principle] [trinum', viz., the essential Divine [principle], the
Divine-human, and the Divine proceeding; the Lord's thought
from this latter Divine [principle] is here signified by the men
looking thence : thought was from the human [principle] joined
2244—2249.1 GENESIS. 445
with the Divine, 'which conjunction was trcatea of in the heijin-
nine; of this chapter ; but perception, wherein thought origina-
ted, was from the essential Divine [princi]>le], wlierefore men-
tion is made presently, in this same verse, of Al)raham, that he
was standmghefore Jehovah ', and when the human [])rinciple]
was joined with the Divine, the proceeding was from the con-
junction.
2246. And went towards Sodom — that hereby is signified
thought concerning the human race as being in so great evil,
appears from the signification of Sodom, as denoting evil
originating in self-love, concerning which see above, n. 2220- ;
and from the signification of looking to the faces of Sodom,
as denoting to the state of the human race, see n. 2219 ; the
reason why Sodom signifies the state of the human race as
being in so great evil, is because by Sodom is not meant Sodom,
but all those in the universe who are principled in self-love, and
by the description of Sodom is represented the state of all who
are in that evil, as may appear from what follows. That self-
love is the fountain of all evils, consequently that it is essentia]
evil, appears from wdiat was said and shown above concerning it,
n. 2045, 2057, 2219 ; wherefore it is here said in so great evil.
2247. And Abraham, he was still standing hefore Jehovah —
that hereby is signified the Lord's thought from the human
[principle], which was adjoined in the manner as was said above,
appears from the representation of Abraham, in this chapter, as
denoting the Lord as to the human [principle] ; hence it follows
without explication, that by standing before Jehovah is signified
the Lord's thought from the human [principle], which was ad-
joined in the manner spoken of in the beginning of this chapter,
and also above, n. 2245.
2248. Yerse 23. And Ahraham, came near^ and, said^ wilt
Thou also destroy the just with the wicked f Abraham came
near and said, signifies the Lord's thought from the human [prin-
ciple] which adjoined itself nearer to the Divine : Wilt Thou also
destroy the just with the wicked, signifies tlie Lord's grief from
love towai'ds the human race, and His intercession, that still
good may be adjoined notwithstanding evil.
2249. Abraham came near and said — that hereby is signified
the Lord's thought from the human [jirincijile] which adjoined
itself nearer to the Divine, follows from what has been said
above concerning the Lord's thought respecting the human race,
consequently without explication. That so much should be said
in this chapter, in an internal sense. descril)ing the state of the
Lord's thought and perception, and in the beginning so much
concerning the state of conjunction of the Lord's human [prin-
cij)le] with the Divine, may possibly a|)pear to nian as matters
of no great consequence ; nevertheless they are of tlie greatest,
for before the angels, to whom the internal sense is the Word,
440 GENESIS. [Chap, xviii.
these things are exhibited in a lively manner with their re])re-
sentatives in a most beautiful form, besides innumerable things
consequent thereon, which suggest a resemblance, concerning
the Lord's conjunction with heaven, and the reception of His
Divine [influence] in their human [principle] ; for angelic ideas
are such, that they have a relish for such representations above
all other things, and perceive them as most delightful ; hence
also they are enlightened and confirmed more and more respect-
ing the union of the Lord's human essence with the Divine; for
all the angels were once men, and in that state they could not
but think of the Lord as man, and of the Lord as God, and
also of a triune [trino] Divine [principle], and form to them-
selves various ideas, although they knew not at that time ot
what quality they were ; for heavenly arcana are of such a
nature, that notwithstanding they exceed all comprehension, yet
every one forms to himself some idea thereof, inasmuch as
nothing can possibly be retained in the memory, much less can
it enter into any thing of thought, unless by some idea howso-
ever formed; and whereas ideas could not be formed but from
those things which are in the world, or from things analogous
thereto, in which case, by reason of those things not being
rightly understood, fallacies insinuated themselves, which in
another life alienate the ideas of thought from the truth and
good of faith, therefore with a view to the separating and dis-
persing such fallacies, so much is said in this chapter, in an
internal sense, concerning the conjunction of the human with
the Divine [principle] of the Lord, and concerning his percep-
tion and thought ; and thus, whilst the "Word is read, those
subjects are so exhibited to the perception of the angels, that
the former ideas, which had birth from things of a different
nature, and from conjectures thence readily springing, are by
degrees dispersed, and new ideas, more conformable to the light
of truth, in which the angels dwell, are insinuated : This is more
particularly the case with the spiritual angels than with the
celestial ; for according to the purification of ideas, they are
perfected for the reception of things celestial ; that heaven is
not pure before the Lord, is a known truth ; it is true also that
the angels are in a continual progress towards perfection.
2250. Wilt thou also destroy the just loith the ' wicked f — that
hereby is signified the Lord's grief from love towards the human
race, and intercession that still good may be adjoined notwith-
standing evil, may appear from the zeal of love discoverable in
these words, and still more in verse 25, where it is said, " R'ar
be it from Thee to do according to this thing ; to cause the just
to die with the wicked, and that the just be as the wicked, far
be it from Thee ; shall not the Judge of all the earth do judg-
ment?" it appears moreover from the signification of just, as
denoting g H>d, concerning which see n. 612, 2235; and from
2250— 22o2.] GENESIS. 447
the signitication of wicked, as denoting wliat is opposite to just,
that is, opposite to good, consequently denoting evil : it is j»lain
also from these words, and likewise from the vei-ses which follow,
that intercession is signified : The Lord's intercession for the
human race was during His abode in the world, and indeed
during His state of humiliation, for in that state, a« was said
above, He spake with Jehovah as with another; but in the state
of glorilication, when the hunum essence became united to the
Divine, and was also made Jehovah, He does not then intercede,
but shows mercy, and from His Divine [principle] administers
help, and effects salvation ; it is essential mercy itself which is
intercession, for such is its essence.
2251. Verse 24. Peradventure there he fifty just in th^. midst
of the city^ wilt thou also destroy^ and not spare the 'plaa\ for
the sake of the fifty just who are in tlie midst thereof? Peradven-
ture there be fifty just in the midst of the city, signifies that
truths may be full of goodnesses ; wilt thou also destroy, and
not spare the place, for the sake of the fifty just who are in the
midst thereof, signifies intercession grounded in love, that in
6uch case they may not perish.
2252. Peradventure there he fifty Justin the midst of the city
— that hereby is signified that truths may be full of goodnesses,
appears from the signification of fifty as denoting what is full ;
and from the signification of just as denoting what is good,
concerning which see n. 612, 2235 ; and from the significa-
tion of midst as denoting within, see n. 1074; and from the
signification of city as denoting truth, see n. 402 ; conse-
quently, fifty just in the midst of the city, in an internal
sense, signifies that truths may within be full of goodnesses :
that this is the sense which is contained in these words, cannot
possibly appear from the letter, for the historical things of the
literal sense lead the mind altogether another way, or to think
Othervi'ise ; nevertheless, that these words are thus perceived by
those who are in the internal sense, I know of a certainty ; the
very numbers themselves also, as in the present case, fifty, and
in the following verses, forty-five, forty, thirty, twenty, and
ten, are never perceived as numbers by those who are in the
internal sense, but as things or states, see n. 482, 487, 575,
647, 648, 755, 813, 1963, 1988, 2075. For the ancients
marked even the states of their Church by numbers, and the
nature of their computation herein may appear from the sig-
nification of numbers in the places cited ; they had the significa-
tion of numbers from the representatives which exist in the
world of spirits, in which world, when any thing appears aa
numbered, it does not signify any thing determined hy num-
bers, but a thing or state, as nuiy appear from what wjw
adduced, n. 2129, 213U, and also 2089, concerning twelve, as
4ieuoting all things appertaining to faith ; the case is similar in
418 GENESIS. [Chap, xviii
respect to the iiuinbers which here follow ; hence it appear»
what is the quality of the Word in the internal sense. Tlie
ground and reason why fifty signifies what is full^ is, because it
is the number which immediately follows after seven multiplied
into seven, or forty-nine, so that it is the completiou thereof:
wherefore in the representative Church, the festival of seven
sabbaths was on the fiftieth day, and the jubilee in the fiftieth
year ; concerning the festival of seven sabbaths it is thus written
in Moses, "Ye shall number to you from the morrow of the
sabbath, from the day that ye bring the sheaf of the wave-offer-
ing [inanipulum, 7notitationis\ seven sabhatha shall be entire, even
unto the morrow of the seventh sabbath ye shall number Jifti/
days^ and ye shall offer a new offering to Jehovah," Levit. xxiii.
15 ; and concerning the jubilee thus, "Thou shalt number to
thee seven sabbaths of years, nine and forty years, and ye shall
sanctify the fiftieth year^ and ye shall proclaim liberty in the
land to all that dwell therein, it shall be jubilee to you," Levit.
XXV. 8, 10; hence it is plain that fiftieth is the full in relation
to sabbaths : Moreover, wheresoever fifty is mentioned in the
Word, it signifies full ; as where the Levites were numbered
from a son of thirty years and upwards, even to a son oi fifty'
years, Numb. iv. 23^ 35, 39, 43, 47 ; chap. viii. 24, 25 ; deno-
ting a full or ultimate state of discharging the ministry; aid
where a man lying with a damsel, a virgin, was to give to the
father of the damsel fifty of silver, and she was to be to hi-n
for a wife, nor could he divorce her, Deut. xxii. 28, 29 ; deno-
ting a full fine, and full restitution ; and where David gave to
Araunah for the threshing-floor, where he built an altar to
Jehovah, fifty shekels of silver, 2 Sam. xxiv. 24 ; denoting a
full price, and full purchase ; and where Absalom made to him-
self a chariot and horses, and \\Sid fifty m.Qn running before him,
2 Sam. XV. 1 ; in like manner Adonijah had chariots and horses,
and fifty men running before him, 1 Kings i. 5 ; denoting full
excellence and grandeur; for from the ancients they had certain
numbers representative and significative, which they observed,
and which also were commanded in their ceremonial rites,
although the generality were ignorant of their signification ;
and thus, inasmuch as fifty signifies what is full, and this imm-
ber was also representative, as was said, it has the same sig-
nification in the Lord's parable concerning the steward, who
said to him that owed oil, " How much owest thou to my Lord?
he said, an hundred measures of oil ; then lie said to him, take
thy bill, and sitting down, quickly write fifty ^^^ Luke xvi. 5, 6 ;
where fifty denotes a full payment ; but whereas it is a number,
it apjiears indeed as if it involved nothing but a number, when
yet, in an internal sense, by that number is everywhere meant
full, as also in Haggai, " He came to the press to draw out
fifty from the press, there was twenty," ii. 16 ; denoting that
2253—2256.] GENESIS. 44^
instead of being full there was nut nmch ; lifty w<ail(l imt liav«»
been here mentioned by the Prophet, unless it luid >uch a sig-
nilication.
2253. Wilt thou also destroy, and not spare t/ie place, for th«
sake of the fifty just who are in the midst thereof? — that hei'eby
is signified intercession from a principle of love, that tliey might
not perish, appears from the signification of fifty, and also ut"
just, and likewise of the midst tliereof, or of the city, concern-
ing which see above, n. 2252, all of which imply intercession
from love, and that they might not perish ; as to what respects
intercession, see above, n. 2250; that it was from a principle of
love, is also evident : To the Lord, whilst lie was in the world^
there appertained no other life than a life of love towards the
whole human race, which He had a burning desire to save for-
ever: that life is the very essential celestial life, by which He-
united Himself to the Divine [piinciple], and the Divine [j)rin-
ciple] to Himself; for the real Esse, or Jehovah, is nothing
else but mercy, which is of love towards the whole human race ;
and that life was of pure love, which cannot, in its full purity,^
appertain to man : this cannot be comprehended by thuse wlio-
are ignorant what life is, and that the nature and quality of life-
are according to the nature and quality of love : hence it is plaio,.
that in proportion as any one loves his neighbor, in the same
porportion he partakes of the Lord's life.
2254, Yerse 25. Far he it from Thee to do according to thi»
thing, to cause the just to die with the wicked, and that the just
he as the wicked / far he it from Thee / shall not the Judge of the
whole earth do judgment f Far be it from Thee to do according
to this thing, signifies the Lord's horror : to cause the just to
die with the wicked, and that the just be as the wicked, sig-
nifies that good may not die, because evil may thence be sepa-
rated : far be it from Thee, signifies a greater degree of horror:
shall not the Judge of the whole earth do judgments signifies-
that Divine good cannot do this according to truth separate-
from good.
2255 Far he it from Thee to do according to this thing — that:
hereby is signified the Lord's horror, appears without explica-
tion.
2256. To cause the just to die with the wicked^ and that the
just should he as the wicked — that hereby is signified that good
may not die, because evil may be separated thence, api)eai-s
from the signification of just, as denoting good, and of wicked
as denoting evil, concerning which see above, n. 2250 : hence
tu cause the just to die with the wicked, is to cause good to die
with evil ; these things, as being unfit to be done, and also as
exciting horror to think of, are removed in the internal sense,
and then the signification presented is, that good may nut die,
because evil may be separated thence* how this is. few if any.
I) D
450 GENESIS. [Chap, xviii.
oompiehend ; let it be observed then that every good, whatso-
ever man has thought and done from infancy to the last period
of his life, remains; in like manner every evil remains, so that
the least portion thereof is not altogether lost ; they are
inscribed on man's book of life, that is, on both his inward and
outward memory, and on his nature, that is, on his temper
and genius ; from them he has formed to himself a life, and
as it may so be called, a soul, which is such after death ; but
good things are never so mixed together with evil things, and
evil things with good things, but they may be separated ; for in
case they should be so mixed together, man would perish for-
ever : this is of the Lord's providence ; when man comes into
another life, if he has lived in the good things of love and
charity, then the Lord separates evil things, and by the good
things appertaining to him, elevates him into heaven ; but in
case he has lived in evils, that is, in things contrary to lovo
and charity, then the Lord separates good things from hira,
and evils carry him into hell: such is the lot of every one after
death ; but this separating between good and evil is a separation
only, and by no means a plenary removal. Moreover, iuas-
nmch as the will of man, which is one of the parts of his life,
is altogether destroyed, the Lord separates this destroyed part
from the other, or intellectual part, and in this latter implants
the good of charity, and thereby a new will, with those who
are regenerated ; these are they who have conscience ; thus also
the Lord in general separates evil from good ; these are the
ai'cana, which in an internal sense are understood by this cir-
cumstance, that good may not die, because evil may thence be
separated.
2257. Far he it from Thee — that hereby is signified a greater
degree of horror, by reason of its being again repeated, may
appear also without explication.
2258. Shall not the Judge of the whole earth do judgment ? —
that hereby is signified, that Divine Good cannot do this ac-
cording to truth separate from good, appears from the signifi-
cation of Judge of the whole earth, and also from the significa-
tion of judgment; Judge of the whole earth, in an internal
sense, signifies essential good whence truth is derived, which
was also represented by the priests, who at the same time were
judges in the representative Church ; they as priests represented
Divine Good, and as judges Divine Truth ; but Judge of the
whole earth denotes both, and this by reason of the signification
of earth so often spoken of in the former part of this w rk ; to
confirm these things, however, from the representatives of that
Church, would now be too tedious : But judgment signifies
truth, as was shown above, n. 2235 ; from tlie signification of
these terms, and at the same time from the series of the things
treated of in an internal sense, it may appear that by this
2257—2261.] < GENESIS. 4r>l
•expression, "Shall not the Judge of the whole earth do judg
meut?" is signified that Divine Good cannot do this according
to truth separate from good. For tlie better nnderstanding of
these things, it is to be observed, that there are two things
which constitute the order of the universal heaven, and conse-
quentl}^ ot all things in the universe, viz., goud and truth ; good
is the essential [principle] of order, and all things ai)j)eitaining
thereto are of mercy ; truth is the secondary [principle] of order,
und all things appertaining thereto are truths ; Divine Good
judges all to heaven ; but Divine Truth condemns all to hell ;
wherefore unless the mercy of the Lord, which is of good, was
«ternal, all men whatsoever would be damned ; this is what is
ijignified by what is here said, that Divine Good cannot do this
according to truth separate from good ; see also what was said
above on this subject, n. 1728. That the wicked nevertheless
-are condemned to hell, is not a consequence of Divine Good
being separated from Divine Truth, but is a consequence of
man's separating himself from Divine Good ; for the Lord never
casts down an}^ to hell, but man casts himself down, as hath
been repeatedly shown above : herein also Divine Good is joined
with Divine Truth, inasmuch as unless the wicked were sepa-
rated from the good, the wicked would cause hurt to the good,
and would be continually attempting to destroy order ; thus
their separation is of mercy, lest the good should sutler harm ;
the case in this respect is like as in kingdoms of the earth,
where, unless evils were punished, the whole kingdom would be
iafected therewith, and would thereby perish, wherefore with
kings and judges there is more of mercy in punishing evils, and
in expelling the wicked from society, than in showing them
unseasonable clemency.
2259. Verse 26. And Jehovah said, if I shall find in Sodom
fifty just in the midst of the city I will spare the xoliole place for
their sokes. Jehovah said, signifies perception : if 1 shall find
in Sodom fifty just in the midst of the city, signifies here as
before, if truths be full of goodnesses : I will spare the whole
place for their sakes, signifies that they shall be saved.
2260. Jehovah said — that hereby is signified perception,
appears from the signification of Jehovah saying, in an liistorical
sense, as being representative of the Lord's perception from the
Divine [principle] ; and as denoting somewhat subsequent of
thought thence derived, and a kind of answer; concerning tliis
expression see what is said above, n. 2238.
2261. If I shall find in Sodom fifty just in the midst of the
city — that hereby is signified, if trutlis be full of goodnesses,
appears from the signification uf fifty, as denoting full; and
from the signification of the midst ol "he city, as denoting
within in truth, or in truth, concerning which see above, n.
S252, where the same words occur. It nay be conjectured,
452 GENESIS. [Chap, xviif
that man must needs be saved, if truths be full of goodnesses^
but it is to be observed, that with man there are very few truths,
and if there are any, that they have no life unless goodnesses
are in them, and if goodnesses are in them, that he is saved^
but of mercy ; for, as was said, there are very few truths with
man, and the goodnesses which are therein have their quality
according to truths aiid man's life. Truths considered in them-
selves do not give life, but goodnesses do : truths are only the
recipients of life, that is, of good ; wherefore no one can say that
he may be saved by truths, or, as it is commonly expressed, by
faith alone, unless there be good in the truths which are of faith ;
the good therein must be the good of charity, hence real faith,,
in an internal sense, is nothing else but charity, as was shown
above, n. 2231 ; if it be said that an acknowledgment of truth
is the faith which saves, it is to be observed, that with those
who live in things contrary to charity, no such acknowledgment
can exist, but only a kind of persuasion, to which is adjoined
the life of self-love or of the love of the world, consequently in
this acknowledgment there is not the life of faith, which is of
charit}' ; the very worst of men from a principle of self-love or
of the love of the world, or with a view to be distinguished
above others by understanding and wisdom, as it is called, and
thereby of obtaining honors, reputation, and gain, may seia^
upon the truths of faith, and confirm them by many arguments,
but still with such persons those truths are dead; the life of
truth, consequently of faith, is solely from the Lord, who is-
essential life ; the life of the Lord is mercy, which is grounded
in love towards the whole human race ; of this life of the Lord,
it is not possible they can partake, who, notwithstanding their
profession of the truths of faith, despise others in comparison
with themselves, and when their life of selfish and worldly love
is affected, bear hatred towards their neighbor, and perceive a
delight in the destruction of his wealth, his honor, his reputa-
tion, and life : but thus it is with the truths of faith, that by
them man is regenerated, for they are the very essential vessels
receptive of good ; according therefore to the quality of truths,
and of goodnesses in truths, and according to the quality of
their conjunction and consequent faculty of being perfected in
another life, such is m.an's state of blessedness and happiness
after death.
2262. / will spare the whole place for their sakes — that
hereby is signified that they shall be saved, follows as a conclu-
sion from the series of the things treated of, consequently has
no need of explication. Place signifies state, as was show"n, n.
1273, 1378 ; thus instead of city it is here called place, to sig-
nify, that they who are in such a state should be saved.
2263. Verse 27. And Abraham answered, and said^ Behold^
I pray ^ I have taken upon me to speak xmtt my Lord^ and I am
i262— 2268.] GENESIS. 458
dust and ashes. Abraham answered and said, signifies the
Lord's thought from the human [[)rineip]e] ; behold, I pray, I
have taken unto me to speak unto my Lord, and I am dust and
«shes, signifies the humiliation of the human [principle] acknowl-
edging what it was in respect to the Divine.
2264. Abrahmn answered and said — that hereby is signified
the Lord's thought from the human [principle] ap})ears from
the representation of Abraham in this chapter, as denoting the
Lord as to the human [principle], concerning which see above.
2265. Behold., I pray., I have taken upon me to speak to my
Lord., and I am dust and ashes — that hereby is signified the
humiliation of the human [principle] acknowledging what it
was in respect to the Divine, appears without explication : The
state of the Lord in the human [principle], or the state of Ilis
humiliation, and the state of the Lord in the Divine [princi})le],
or the state of His glorification, are frequently treated of above ;
and it ,wa8 there shown, that in the state of humiliauion He
«pake with Jehovah as with another, but in the state of glorifi-
cation as with Himself, see n. 1999 : in the present case, inas-
much as Abraham represents the Lord in the human [principle],
as was said, it is declared in that state, that the human [prin-
ciple], in respect to the Divine, is as dust and ashes, wherefore
also that state is called a state of humiliation ; humiliation
arises from self-acknowledgment that it is such respectively.
By the human [principle] here is not meant the Divine-Human,
but the human which He derived from the mother, aud which
He entirely put ofl", and instead thereof put on the Divine-
Human ; the former human [principle], viz., what was of the
mother, is that whereof dust and ashes are here predicated ; see
what was said above on this subject, n. 2159.
2266. Verse 28. Peradoenture there shall lack five of the
fifty just.,ivilt thou destroy the whole city for five? and He said,
I will not desti'oy if I find there forty five. Perad venture there
Jack five of the fifty just, signifies if there should be somewhat
less: "Wilt thou destroy the whole city for five, signifies, shall
man perish for the little which is lacking; And He said, I will
not destroy if I find there forty-five, signifies that man shoidd not
perish, if there was capacity for conjunction.
2267. Peradventure there shall lack five of the fifty just —
that l^ereby is signified if there should be somewhat less, appears
from the signification of five, as denoting little, or less, concern-
ing which signification see n. 649 ; what is signified by fifty just
was shown above, n. 2252.
2268. Wilt thou destroy the whole city for five — that hei-eby
is signified, shall man perish for the little which is lacking,
appears from the signification of five, as denoting a little, con-
cerning which see just above ; and from the signiticatiun ofcitj
as denoting truth, concerning which see also above: Tiie human
454 GENESIS. [Chap, xviii.
mind as to truths is in the Word compared to a city, and is alsc
called a city ; and as to goodnesses, which are in truths, it i&
compared to the inhabitants thereof, and goodnesses are also
called inhabitants ; this comparison is most strictly just, for if
truths, which are in man's memories,* and in the thoughts ot
his mind, be without goodnesses, they are as a city without in-
habitants, thus void and empty ; moreover, it may also be pred-
icated of the angels, that they dwell as it were in man's truths,
and insinuate the affections of good from the Lord, when man
lives in love to the Lord and in charity towards his neighbor;
for thus they are delighted to dwell, that is, to live with such
men : the case is otherwise with those who are principled in
some particular truths but not in many good things of charity.
2269. And He said^ Twill not destroy if IJmd there forty-
five — that hereby is signified that man should not perish if there
was a capacity of conjunction, appears from the signification of
the number forty -five, as denoting conjunction : it was shown
above, that the simple numbers retain their signification even
when they are multiplied, and thus the greater numbers have
the same signification as the lesser ; this is the case with the
number forty-five, which arises from the multiplication of five
into nine, and by reason of this its composition, signifies the
same as five and nine ; that five signifies a little, was shown n.
649 ; and that nine signifies conjunction, or what is joined
together, may be seen, n. 2075 ; consequently by the number
under consideration is signified, if goodnesses be in a little
degree joined with truths : that numbers in the Word signify
things, or states, appears from what was said above, n. 2252 ;
concerning fifty, and also from what was shown concerning^
numbers, u. 482, 487, 575, 813, 1963, 1988. Inasmuch as five
signify a little, and forty-five conjunction, the very exposition of
'"hose numbers in this verse is agreeable to such signification ; for
It is said, peradventure there lack five of the fifty just^ whereby
is signified, if there should be somewhat less ; and afterwards it
is said. Wilt thou destroy the whole city for fiA)e? w^hereby is sig-
nified, Shall they perish for the little which is lacking ? for since
five signify a little, this number is not afterwards adopted by
itself, but it is said, / will not destroy if I find there forty five y
whereby is signified that they should not perish if there was a
capacity of conjunction. A further reason why it is here
expressed by forty-five, and not if there lack five of fifty, is,
because five not only signifies a little,as was shown,n. 649, but also
disjunction, as was likewise shown above, n. 1686 ; wherefore to
prevent the signification of disjunction, and to express conjunc-
tion, this number, viz., forty-five, is named ; for forty-five denotes
» Memories are here ^oken of in the plural number, because man has two.
memories, an exterior and interior memoiy ; see the memorable relation at the-
end of tlie 19th chapter, n. 2469 — 2495.
2269—2272.] GENESIS. 45«
Kome conjunction, as was said above; so beautifully aiv all tliiupj
arranged in their series in the internal sense. With respect to
the conjunction of good with truth, it is an arcanum, which it
is impossible so to de6cril)e as to make it comprehensil)le by the
generality of mankind : It may be expedient, however, to say a
few words on the subject; the more genuine and pure truth is,
so much the better may good from the Lord be adapted thereto,
and infused therein, as into a recipient vessel; but the less gen-
uine and pure truth is, so much the less can good from the Lord
be adapted thereto and infused therein : inasmuch as they must
liave a mutual correspondence with each other, since conjunc-
tion is effected according to such correspondence ; goodnesses
can in no wise be insinuated into falses, nor can evils be insin-
uated into truths, as recipient vessels, for they are of contrary
natures and qualities, and one rejects the other as its adversary ;
yea, if they should attempt to join together, one woidd s])ew
out the other ; good would spew out evil as poison, and evil good,
as somewhat that excited vomiting : Such enmity between evil
and good, was provided by the Lord, to prevent their being it
any time mixed together ; for in case they should be mixt:d
together, man would perish : with the deceitful and hypoci-iticil
the mixture is near being effected, but still it is not effected,
owing to the Lord's precaution ; this is the i-eason why the
deceitful and hypocritical, in another life, undergo the most
direful sufferings.
2270. Verse 29, And he added yet to speak unto IHm^ and
said., Peradventure forty he found there^andhe said I will not
do it for fortfs sake. He added yet to speak unto Ilini, sig-
nifies thought : and said, Peradventure forty be found there,
signifies those who have been in temptations : and He said, I
will not do it for forty's sake, signifies that they shall be saved.
2271. He added yet to speak unto Him — that heieby is sig-
nified thought, appears from the signification of speaking in an
internal sense ; to speak, or speaking, is nothing else but what
fiows from thought ; and whereas things internal are signified
by things external, as understanding by seeing, the intellect by
the eye, obedience by the ear, &c., so thniking is signified by
speaking.
2272. And said., Peradventure forty he found therr — that
hereby are signified those who have been in temptations. apjKart*
from the signification of th^ number forty, as denoting tempta-
tions, concerning which see n. 730. How these things follow
in a series, may appear from the nature of temptations ; temj)-
tations exist for this end, not only that man may be confirmed
in truths, but also that truths may be joined together mt.ri^
closely with goodnesses; for in tem])tation man fights f>r truths
against falses ; and whereas he is at such time in interior pain.
and in torment, tliere is a cessation of the delights («f the lite ol
45G GENESIS. [Chap, xviil
lusts, and of the pleasures thence derived, in which case good
things from the Lord flow in, and at the same time evil things
are regarded as abominable ; hence come new thoughts, and
such as are conti'ary to the former, to which afterwards he may
he bended, and thus turned from things evil to things good,
'which latter may be joined with truths ; and whereas the con-
junction of good with truth is effected by temptations, and it
was said in the foregoing verse, that they should be saved, with
whom goodnesses might be joined with truths, therefore this
follows which is here said, denoting that they may be joined by
temptations : this connection of things is for those who are in
the internal sense.
2273. Afid He said., I will not do it forforti/s sake — that
hereby is signified that they shall be saved, appears without
explication. Concerning those who are signified by forty-five
in the preceding verse, it was said, ^'' Ixoillnot destroy^ if I find
forty-five," whereby is signified that they should not perish if
goodnesses could be joined with truths ; it now follows con-
cerning forty, and it is said, / will not do it for forty's sake,
whereby it is not signified that they should be saved for the
sake of temptations, for some even undergo temptations, who
fall therein, consequently goodnesses are not joined to truths
with them ; nay, neither is man saved by reason of temptations,
if he places any merit therein ; for to place any merit in temp-
tations is a consequence of self-love, which boasts itself on
account of such things, and believes that it merits heaven more
than others, and at the same time thinks of self-pre-eminence
above others, despising others in comparison with itself, all
which things are contrary to mutual love, and the heavenly
bliss thence derived ; temptations in which man conquers, are
attended with this effect, that he believes all others to be more
worthy than himself, and that he himself is rather infernal than
celestial ; fur such ideas of hiuiself are presented in temptations ;
when therefore after temptations he relapses into contrary ideas,
it is a proof that he has not conquered ; for the thoughts which
he had in temptations, are those to which the thoughts may be
bended which he has after temptations ; and in case the latter
thoughts cannot be bended to the former, he has either fallen
in the temptation, or comes afterwards to experience similar
temptations, and sometimes more grievous, until he is brought
to that soberness and soundness of mind, as to believe that he
has merited nothing : Hence it appears, that by forty are here
gignified those, with whom goodnesses may be joined with truths
h^ temptations.
2274. Yerse 30. And he said^ Let not^ 1 pray., my Lord he
angry., and I will speak ; peradventure thirty he found there ;
and He said., L will not do it, if L shall find thirty there. And
he said, Let not, I j^ray, my Lord be angry, and I will speak,
2273— 227().] GENESIS. 457
siijnifies anxiety coiicerninfi; the human race : })L'rad venture
thirty be found there, siijnifies somewhat of combat : and lie
said, I will not do it if I shall find thirty tlicre, signifies that
they shall be saved.
2275. Ajid he said, Let not, I -prmj, my Lord he angry, and
L will speak — that hereby is signified anxiety concerning the
human race, does not so plainly appear from the words them-
selves, as from the affection with which they are spoken : There
are two [principles] in the internal sense of the Word, viz., a
spiritual and celestial [principle] ; the spiritual principle con-
sists in comprehending things abstractedly from the letter, Uy
which things the literal sense serves for an object, as in the case
of bodily vision, the things which the eye sees, serve as objects
of thinking concerning things more sublime ; the celestial ])rin-
ciple consists in perceiving solely the affection of the things
contained in the internal sense ; in the former principle are the
spiritual angels, but in the latter the celestial angels ; they who
are in the latter, or in affection, perceive instantly what the
letter involves, when it is read by man, solely from the affection,
and thence form to themselves celestial ideas, and this with
innumerable variety, and in a manner inexpressible, according
to the agreement of the celestial things of love which is in the
affection ; hence it may appear what are the secret contents of
the Word of the Lord : When, therefore, these words are read,
L^t not, L pray, ray Lord he angry, and I will speak, the celes-
tial angels instantly perceive a certain anxiety, and this an
anxiety of love towards the human race; and then, at the same
time, innumerable and inexpressible things are insinuated to tiiem
concerning the anxiety of love, M'liich the Lord endured, whilst
He thought of the state of the human race.
2276. Peradventure tJdrty he found there — that nerel)y is
signified somewhat of combat, appears from the signification of
the number thirty : The ground and reason why thirty signifies
somewhat of combat, consequently a little of combat, is, because
that number is compounded by multiplication o'i five, whereby
is signified somewhat little, and of six, whereby is signified
labor or combat, as was shown, n. 649, 737, 720, 90U, 1T()!> :
Hence also that number, wheresoever it occurs in the AVord,
signifies somewhat little respectively, as in Zechariah, " I said
to them, if it be good in your eyes, give hire; and if not, for-
bear; and they weighed out my hire, thirty silver [pieces] ; and
Jehovah said to me, cast that to the potter, the magniticence of
the price whereat I was rated by them ; and 1 took the thirty
silver [pieces], and cast it into the house of Jehovah to the
potter," xi. 12, 13: denoting their small estimation of the Lord's
merit, and of redemption and salvation by Iliui ; the potter de-
notes reformation and regeneration : Hence it is said of the same
thirty silver [pieces] in Matthew, "They took the thirty silver
458 GENESIS. [Chap, xviii.
[pieces], the price of him that was valued, whom they bought of
the sons of Israel, and gave them for the potter's field, as the Lord
commanded me," xxvii. 10 ; whence it evidently appears, that
thirty here denotes the price of what is little valued : The valua-
tion of a servant, who was accounted vile, was thirty shekels^
as appears from Moses, " If an ox gore a man-servant, or a
maid-servant, he shall give unto their master thirty shekels of
silver^ and the ox shall be stoned," Exod. xxi. 32: How vile a
servant was accounted, appears from verses 20, 21, of the same
chapter ; servant in an internal sense denotes labor : The
reason why the Levites were chosen to undertake their ministry
[which is described by coming to exercise warfare, and to do
work in their tent], from a son of thirty years to fifty, Numb. iv.
3, 23, 30, 35, 39, 43, was, because by thirty were signified those
who were to be initiated, consequently, who were as yet little
able to exercise warfare, as understood in a spiritual sense r
besides other passages where thirty is mentioned in the Word ;
as where it is enjoined, that upon a young ox they should offer
a meat-offering three-tenths^ Numb. xv. 9 ; the reason whereof
was, because the sacrifice of an ox represented natural good, tis
was shown above, n. 2180, and natural good is little in respect
to spiritual good, which was represented by the sacrifice of a
ram, and still less in respect to celestial good, which was repre-
sented by the sacrifice of a lamb, in relation to which sacrifices
another proportion of tenths of a meat-offering was enjoined, as
appears in the same cliapter, verses 4 — 6 ; also Numb, xxviii.
12, 13, 20, 21, 28, 29 ; chap. xxix. 3, 4, 9, 10, 14, 15, which
proportions would never have been enjoined, unless the}' had
involved heavenly arcana : Thirty is also used in Mark, to-
denote a little; ''The seed which fell on good ground, yielded
fruit springing up, and growing, and brought forth one thirty^
and another sixty ^ and another an hundred^'' iv. 8 ; where
thirty denotes little produce, and that he labored little ; those
numbers would not have been particularly specified, unless they
had each involved their particular signification.
2277. And He said^ I will not do it, if I shall find thirty
there — that hereby is signified that they shall be saved, appears
from the series of things treated of in the internal sense, con-
sequently without explication.
2278. Verse 31. And he said. Behold, I jpray, I have taken
upon me to speak to ray Lord ; peradmnture twenty he found
there ; and He said, I will not destroy for twenty'' s sake. He
said. Behold, I pray, I have taken upon me to speak to my
Lord, signifies here as above, the humiliation of the humaa
[principle] before the Divine : Peradventure twenty be found
there, signifies if there be not any thing of combat, but still
there be good ; and He said, I will not destroy for twenty's sake,
signifies that they should be saved.
2277—2280.]" GENESIS. 459
2279. He said^ Behold^ I pray^ I have taken upon me to
apeak to my Lord— thai liereby is signified tlie huiniliatioii of
the human [principle] before tlie Divine, appeal's from wiuit was
said above, n. 2265, where the same words occur.
2280. Peradventure ttoenty he found there — tliat hereby is
signified, if there be not any thing of combat, but still there be
good, appears from the signification of twentj' : As all numbers,
wdiich occur in the Word, signify things and states, according
to what has been said and shown above, see n. 2252, so also it
s with twenty, the signification whereof may appear from its
lerivation, viz., from twice ten : Ten in the Word, as also
tenths, signify remains, whereby is signified every good and
truth, which the Lord insinuates into man from infancy even to
the last period of life, concerning which remains moi-e will be
said in the following verse ; twice ten, or twice tenths, tliat is,
twenty, signify the same thing, but in a superior degree, viz.,
good. Good things ©f a threefold kind are signified by remains,
viz., the good things of infancy, the good things of ignorance,
and the good things of intelligence; the good things of infancy
are what are insinuated into man from his first nativity, even to
the age in which he begins to be instructed and to know some-
thing; the good things of ignorance are what are insinuated,
when he begins to be instructed, and to know something; the
good things of intelligence are what are insinuated, wdien he is
capable of reflecting on what is good and true ; the good of
infancy is inseminated from man's infancy to the tenth year of
his age ; the good of ignorance from the tenth to the twentieth
year : from this year man begins to become rational, and to
have the faculty of reflecting on good and truth, and to procure
to himself the good of intelligence : The good of ignorance is
what is signified by twenty, because they who are in the good
of ignorance, do not como into any temptation ; for no one is
tempted before he is capable of reflecting, and of perceiving,
in his particular manner and measure, what is good and true:
They who have received good principles by temptations, were
treated of in the two verses immediately preceding : tiie ])ivsent
verse treats of those who are not in temjitations, and still are
principled in good : It was owing to this signification of twenty,
as denoting those who are in possession of this good, which is
called the good of ignorance, that all they who went forth out
of Egypt, were reckoned from a son of twenty years^ and
upwards ; and as it is said, every one that went forth into the
army, by whom were meant those who were no longer in the
good of ignorance, concerning whom see Numb. i. 20, 24-, 2(5,
28, 30, 32, 34, 38', 40, 42, 45 ; chap. xxvi. 4 ; and that all
they who were above txoenty years died in the wildei'iiess, chap,
xxxii. 10, 11, because evil might be imputed to them, and they
represented those who fall in temptations : It is from the same
460 GENESIS. [Chap, xviii.
ground that estimation was made of a male, from a son of five
years to a son of twenty years^ twenty shekels, Levit. xxvii. 5 ;
and another estimation from a son of twenty years to sixty,
fifty shekels, verse 3 of the same chapter : With respect to the
good things of infancy, of ignorance, and of intelligence, the
case is this ; the good of intelligence is the best, for this good
is of wisdom ; the good which precedes, viz., the good of igno-
rance, is indeed good ; but whereas there is little of intelligence
in it, it cannot be called the good of wisdom ; the good of
infancy also is indeed good in itself, yet still it is less good than
the foregoing ; for as yet there is not adjoined to it any truth of
intelligence, consequently it is not become any good of wisdom,
but is only a plane capable of becoming such a good ; the knowl-
edges of good and truth are necessary to form man to wisdom,
and make him wise as a man : real essential infancy, by which
is signified innocence, does not appertain to infancy, but apper-
tains to wisdom, as may more fully appear from what will be
said, at the close of this chapter, concerning infants in another
life : By twenty, in this verse, is signified no other good, as was
said, but the good of ignorance ; which good is not only predi-
cated as appertaining to those who are within the twentieth
year, as was said, but also as appertaining to all who are princi-
pled in the good of charity, and at the same time are in ignorance
of truth, as is the case with all within the Church, who are
principled in the good of charity, and do not know what the
truth of faith is, whatsoever may be the cause of their ignorance,
many of whom have holy thoughts about God, and are well dis-
posed towards their neighbor ; the case is the same with all
M'ho are out of the Church, and who are called Gentiles, who
are principled in like manner in the good of charity ; both the
latter and the former, although they are not principled in the
truths of faith, yet, being principled in good, they are in a
capacity of receiving the truths of faith in another life, alike
as infants ; for their intellectual [principle] is not as yet in-
fected with principles of the false, nor is their will [principle]
thus confirmed in evil of life, because they know not what is
false and evil ; and this is the nature and effect of the life of
charity, that the false and evil of ignorance may easily be
bended to truth and good ; not so with those who have con-
firmed themselves in things contrary to truth, and at the same
time have lived a life in things contrary to good. In other cases
two-tenths in the Word signify good, both celestial and spiritual ;
celestial good, and spiritual thence derived, is signified by the
two-tenths whereof the bread of disposition and of faces was
compounded, Levit. xxiv. 5 ; and spiritual good by the two-
tenths of a meat-offering on the sacrifice of a ram, Numb. xv. 6 ;
chap, xxviii. 12, 20, 28 ; chap. xxix. 3, 9, 14 ; concerning which,
by the Divine Mercy of the Lord, we shall speak elsewhere.
2281— 22S4.] GENESIS. 46 1
22S1. And he sa/'d, I will not deKiroy for tict nti/'s mke —
that hereby is signified tliat they shall be saveil, appeai-s from
the series of things treated of in an internal sense, thus without
exp]icati(ui.
2282. Verse 32. And he said, Let not, I pray, my Lord Im».
angry, and L will speak yet this time / peradventure ten be found
there ^ and he said, L to ill not destroy for ten's sake, lie said,
Let not, I pray, my Lord be angry, and I will S|)eak yet this
time, signifies anxiety still concerning the state of the lniinan
I'ace : peradventure ten be found there, signifies if there should
still be remains : and he said, I will not destroy for ten's sake,
signifies that they shall be saved.
2283. He said. Let not, I pray, my L>ord he angry, and I will
speak yet this time — that hereby is signified anxiety concerning
the state of the human race, appears from the afl:ection of these
words ; concerning which see above, n. 2275, where the same
words occur.
2284. Peradrenture ten he found there — that hereby is signi-
fied, if there should still be remains, appears from the signifi-
cation of the number ten, as denoting remains, concerning
which signification, see n. 576, 1738: But what is meant by
remains, was said and shown above in various places, as n. \^^,
530, 560, 561, 660, 661, 1050, 1738, 1906, viz., that they are
every good and every truth with man, which lies concealed in
his memories,* and in his life ; it is a known thing that there is
notliing good and nothing true, but from the Lord ; also that
good and truth continually flow in from the Lord with tnan,
but that the influx is received variously, and this according tt»
the life of evil, and according to the principles of the false, in
which man has confirmed himself; these are the things which
either extinguish, or suflbcate, or pervert, goodnesses and truths
continually fiowing in from the Lord ; to prevent therefore the
mixture of what is good with what is evil, and of what is true
with what is false (for in case of such mixture man would perish
eternally), the Lord separates them, and conceals the goodnesses
and trutlis, which man receives, in his interior man, whence the
Lord will never allow them to come forth, so long as man is in
evil and the false, but then only when he is in some kind ui
holy state or in some kind of anxiety of mind, or in sickness,
and the like ; these things, which the Lord thus treasures up
and conceals with man, are what are called remains, whereof
nmch mention is made in the Word, but heretofore it has
remained unknown to any what they signified : Man, according
to the quality and quantity of remains, that is, of goodness and
truth appertaining to him, enjoys bliss and happiness in another
life, for as was said they are treasured up and concealed in Lia
oee note above, ii. 22G8.
462 GENESIS. IChap. xviiL
inner man, and are then manifested, when man puts off corpo-
real and worldly things : The Lord alone is acquainted with
the quality and quantity of remains with man, and man can in
no wise know this ; for man at this day is such, that he can put
on a semblance of what is good, when yet inwardly there is
nothing but evil ; and also man may appear as evil, when yet
inwardly he possesses good ; wherefore it is on no account
allowable for one man to judge of another as to the quality ot
his spiritual life, for, as was said, the Lord alone knows this ;
neverthele.-s it is allowable for every one to judge of another,
in respect to his quality as to moral and civil life, for this is of
concern to society. It is a very common thing with those who
have conceived an opinion respecting any truth of faith, to judge
of others, that they cannot be saved, but by believing as they
do, which nevertheless the Lord forbids. Matt. vii. 1, 2 ; accord-
ingly it has been made known to me by much experience, that
persons of every religion are saved, if so be, by a life of charity,
they have received remains of good and of apparent truth ; these
are the things meant by what is here said, that if ten be found,
they should not be destroyed for ten's sake ; whereby is sig-
uilied, if there were remains, that they should be saved. The
life of charity consists in man's thinking well of others, and
desiring good to others, and perceiving joy in himself at the
salvation of others ; whereas, they have not the life of charity,
who are not willing that any should be saved, but such as
believe as they themselves do, and especially if they are indig-
nant that it should be otherwise : This may appear from this
single circumstance, that more are saved from amongst the
Gentiles than from amongst the Christians ; for such of the
Gentiles as have thought well of their neighbor, and lived in
good-will to him, receive the truths of faith in another life
better than they who are called Christians, and acknowledge
the Lord more gladly than Christians do ; for nothing is mure
delightful and happy to the angels, than to instruct those who
come fiuiu earth into another lite.
2285. I will not destroy for teri's sake — that hereby is sig-
nified that they shall be saved, appears from the series of things
treated of in an internal sense, consequently without expli-
cation.
2286. Verse 33. And Jehovah toent, as soon as he left off
speaking to Abraham : and Abraham returned to his place. Je-
hovah went as soon as he left off speaking to Abraham, signifies
that this state of perception in which the Lord was, then ceased
to be such : and Abraham returned to his place, signifies that
the Lord returned to the state in which He was before He per-
ceiv^ed rheso things.
2257. Jehovah went., as soon as he left off speaking to Abror
ham — that hereby is signified, that this state of perception, in
2285— 22S9.] GENESIS. 463
which the Lord was, then ceased to be such, appears trorn the
eigniiication of speaking, and from the representation of Abra-
ham ; to speak, in an internal sense, signifies to think, as was
shown above, n. 2271, but in the present case to ]>erceive, be-
'^.ause it is predicated of Jehovah, that lie ceased to sj)eak to
Abraham; for thought was from perception, as was said above,
and perception from the Lord's intenud, wliich was Jeiiovah :
but Abraham represents in this chapter, tlie Lord in a liumai.
state, as hath been often said above ; hence it may appear that
by Jehovah going, when he left off to speak to Abraham, nothing
else is signified, in an internal sense, but that that state of ))er-
ception in which the Lord was, ceased then to be such. The
reason why in this chapter so much is said in the internal sense
concerning the Lord's perception and thought, may be seen
above, n. 2249.
2288. And Abraham returned to Ms place — that iiereby is
signified, that the Lord returned to the state in which lie was
before he perceived these things, appears from the represen-
tation of Abraham in this chapter, as denoting the Lord in a
human state ; and from the signification of place, as denoting
state, concerning which see n. 1273, 1378 ; thus here to return
to his place, in an internal sense, is to return to the state in
which He was before. That the Lord was in two states, whilst
He lived in the world, viz., a state of humiliation and a state of
glorification, was said and shown above; His state of humilia-
tion was when in the human [principle], which He derived
hereditarily from the mother ; His state of glorification when
in the Divine [principle], which He had from Jehovah His
Father; the former state, viz., the human [principle], derived
from the mother, the Lord altogether put off, and put on the
Divine-human [principle], when he passed out of the worhl,
and returned to the Essential Divine [principle], in which He
was from eternity, John xvii. 5. ; together with tiie human
[principle] made divine, from both which proceeds the Holy
[principle], which fills the universal heaven ; thus from His
essential Divine [principle], the Divine-human, by the holy
proceeding, He governs the universe.
OF THE STATE OF INFANTS IN ANOTHER LIFK
2289. IT has been given to know of a certaintij, that all
infants who die^ throughout the whole worlds are raised xip by ths
Lord^ and conveyed into heaven^ and are there educated and
instructed by the angels^ who ha/oe the care of thein^ and also
464 GENESIS. [Chap, xviii
grow up to maturity as they advance in intelligence and loisdom. /
hence it may appear^ how immense the heaven of the Lord isy
as formed only by infants ', for they are all instructed in the
truths of faith ^ and %n the good things of mutual love^ and her
come angels.
2290. They who know nothing of the state of life after death.,
may possibly imagine, that infants are in angelic intelligence
and wisdom instantly on their coming into another life ; but 1^
have been instrxicted by much experience., that the case is other-
wise ; they who die soon after their nativity., are of an infantile
mind almost as on earth., and know nothing more than irfants
on earth : for they have with them only the faculty of knowing.,
and thereby of becoming intelligent., and by intelligence of be-
coming wise., which facidty is the more perfect by reason of their
not being in the material body., but being spirits: that such is
their nature and quality., when they first come into heaven., was
not only told me., but was also made manifest to the sight ^ for at
several different ti7nes, by the Divine Mercy of the Lord., there we) 'e
sent to me infants in choruses., and it was also granted to read io
them the Lord'' s prayer., and at the same time it was given to per-
ceive on such occasions., how the angels., in whose consort they wer^"..,
insinuated into their tender and novitiate ideas the sense of tie
things contained in that prayer., and filled their ideas according
to their capacity of reception : and afterwards how it loas given
to the infctnts to think the same things as of themselves.
2291. The nature and quality of their tender under standirxg
was also shoion to me., whilst L was praying the Lord^s prayer.
and they., at the same time., fiowed into the ideas of my thought
from their intellectual [ principle ], which was so tender., that
they sca?'ce received any thing but the sense of the words ^ never-
theless., it was manifest., that their ideas., in that state of tender-
ness., were open even to the Lord., that is^ even from the Lord j*^
for the Lord fiows into the ideas of hfants., in a more especial
manner ..from inmost \jprinGiples\ inasmuch as nothing has yet
closed their ideas., as with the adult : no principles of the false
to hinder the understanding of truth., noi' a life of evil to hinder
the reception of good., and, thus prevent their attaining wisdom.
2292. Llence it may ap)pear., that infants do not come into an
angelic state instantly after death., but that they are successively
introduced thereto by the knowledges of good and of truth., and
this according to all celestial order ^ for their natural tempers
and dispositions are there most exquisitely perceived as to all the
most minute particulars., and according to all and singular the
bents [momenta] of their inclination., they are led to receive the
truths of good., and the goods of truth., and this under the LjOrd'»
oontdnual direction.
* See note above, n. 784.
2290—2297.] GENESIS. 4»;.>
2293. They are more especially and constantly initiated info
this state^ to knoio no other father^ and afterwardx to arknovl-
edge no other, but the Lord alone^ and that they have life f nun.
Hini^ for that they are lives^ viz.,, truly human and angelic lives,
is hy virtue of the intelligence of truth and the wisdom of good,
which each receives solely from, the Lord', hence it is that they
knoiv no other hut that they were oom in heaven.
2294. Frequently when infants have been loith me in chointses^
when as yet they were altogether in an infantile state, th<y Juvve
been heard as a gentle inordinate [sound or noise], so that they
did not as yet act in unity, according to what they do afterwards.,
when they become more adult ; and what has surprised me, the
spirits about me could not forbear attempting to lead them, vis.,
to think and speak : such desire is innate in spirits, but it loas
as frequently observed, that the infants were repugnant, not being
willing so to think nor to sjyeak. L have oj-ten perceived this
refusal and repugnance attended with a certain species of indig-
nation, and when they had any opportunity given them of speak-
ing, they said only that it was not so : Lhave been instructed, that
such is the temptation of infants in another life, in order to ac-
custom and habituate them not only to resist what is false and evil,
but aUo not to think, spjeak, and act from others, so that they may
not suffer themselves to be led by any other but the Lord alone.
2295. When infants are not in that state, but in an interior
sphere, viz., an angelical, then they cannot at all be infested l-y
spirits, even though in the midst of them. Sometimes also infants,
who are in another life, are sent by the Lord to infants on eaiik,
although the infant on earth is altogether ignorant thereof ', they
have most especial delight in such association.
2296. Lt was also shown me, how all things are insinuated to
them by delights and satisfactions, suited to their genius and
temper ,' for it was given to see infants m the most beautiful and
oriiamental clothing, having their bosonis encompassed with gar-
lands of flowers, resplendent with colors m,ost pleasing and celes-
tial, and having their tender arms likewise adorned in the sante
manner: on a time, also, it was given to see infants, with their
virgin governesses [cum virginibus eorum educatricibus], in a
paradisiacal garden, not consisting so rauch of treeSy as of a kind
of laurel espaliers, and arched walks formed thereby, with paths
that led towards things interior: and when the infants entered,
clad in like manner as above, thebeds of flowers, at the entrance,
seemed to express joy by their increasing splendor; hence may
appear what is the nature of their delights, and also that by what
is thus pleasant and dehghtful, they are introduced into the
good things of innocence and charity, which, are continually
insinuated by the Lord into those delights and pleasantnesses.
2297. Moreover infants, in proportion as they are perfected,
aire also encompassed with atmospheres according to the state of
iCK
466 GEA'ESIS [Chap, xviii.
their jperfection : That atmospheres exist in another life^ with
innumerahle varieties^ and of inexpressible heaiity, may he seen
from ".vhat is declared from experience^ n. 1621 y there are ex-
hibited to thcm^ more especially atmospheres^ consisting as it
were of infants sporting in the smallest inconspicuous parts
' thereof^ but of forms perceptible only by a most internal idea^
fro7n which forms they conceive this celestial idea, that every
single thing about them is alive^ and that they are in the Lord^s lif ,
which affects with happiness their inmost \_parts or principles \.
2298. It was shown me, by a method of communication fa-
vniliar in another life, what is the nature of the ideas of infants /
when they see any objects^ it is as if every single thing they see
was alive, so that they have life in each p)CLfticular idea of their
thought / and it was perceivable, that infants on earth hajve
ideas nearly similar, whilst they are engaged in their plays and
yastimes, for as yet they have no capacity of reflecting on what
is inanimate, such as the adult have.
2299. Infants are more especially instructed by representatives
suited to their tempers and geniuses, and it is imjjossible for any
one to conceive or believe how beautiful those representatives are,
and at the same time how full of wisdom from an interior p/rin-
ciple : thus by degrees is insinuated to them intelligence, which
derives its animation from good: it is pemoitted to relate a single
representative, which it was given me to see, whence conclusions
inay be made concerning the rest: cr- representation was exhibited
of the Lord rising out of the sepmlchre, and at the same time of
the uniting of His human [jpririciple] with the divine, which
was effected in a manner so wise, as to exceed all human wisdom,
and at the same time in a manner innocently infantile / there
was exhibited also the idea of a sejmlchre, but 7wt the idea of the
Lord together with it, except so remotely, that the Lord was scarce
'perceived, but as from a distant view, by reason that in the idea
of a sepulchre there is somewhat connected with what is sad and
funereal, tohich was thus removed ; afterwards there was ad-
mitted into the sepulchre, with the utmost caution.^ a kind of
atmospherical principle appearing as a thin watery vapor, to
represent, by a removal also of every improper idea, spiritual life
in baptism: after this I saw rep/resented the Loi'd^s descent to
those that were bound, and his ascent with them into heaven^ and
this xoith incomparable p)rudence and jnety ; and in order to ac-
commodate the representation to infant minds, when the Loid
vms represented as with the bound in the earth beneath, there were
let down small cords almost undiscernible, of the softest and
finest texture, to aid him in his ascent : guarding at the same time,
vnth a holy fear, against admitting any thing int'i the represen-
tation that did not image and lead their tender thought to some-
what spiritually -celestial ; not tc mention other rejnx^entativeSy
in which infants are principled, and by which they are led tc
2298--2o04.] GENESIS. 4fJ7
the hno\vIedges of truth and the affect lous of yood^ as by Kport»
adapted to their infant minds.
2300. Moreover infants are of different tempers and com-
plexions., and this hy reason of the herediiai'y prim^ple tlwy de-
rive frora their parents.^ and by succession from their ancesUrrs
of many generat%ons ; for the actual [life orj}7'{ncij)le] of parents.,
confirmed hy hahit., puts on nature^ and is implaiitcd heredita-
rily in infants^ whence come their different inclinations.
2301. In general., infants are of a genius and temper either
celestial or spiritual / they who are of a celestial genius are rea-
dily distinguished from those of a spiritual genius : in thefoi'mer
there is more of a softness in their thoughts., words, and actions,
so that scarce any thing appears hut ivhat floios from the love <f
^ood to the Lord and towards other infants ; whereas the latter
do not discover the same softness, hut something as it were of
quickness and smartness vnanifests itself in all their behavior : the
like also appears from their resentments, and from other circum-
stances I thus every infant differs from another as to its complex-
ional temper, and every one is educated according to such difference.
2302. There are certain societies of angels, and those many
in number, which have the care of infants / they are chiefly of
the female sex, consisting of such as in the life of the body have
had the most tender love towards infants.
2303. The amgelic spirits, who are above in front, discoursing
with me i7i angelic speech, not distinguished into exjyressions^
declared, that their state was a state of the tranquillity of peace,
and that there were also infants amongst them, and that they had
^perception of bliss arising from consort with them / those spirits
were also of the female sex. They discoursed, moreover, conceiv-
ing infants on earth, declaring, that immediately on their nativ-
ity there are angels attendant on them from the heaven of inno-
cence / and iji the succeeding age angels from the heaven of the
tranquillity of peace ; afterwards angels from the societies of
charity j and next, other angels, in proportion as innocence and
eharity decrease with the infant children : and lastly, when they
hecome more adult, and enter into a life alienated from charity,
angels, indeed, are present, but more remotely , and this according
to the ends of life, which the angels direct, by insinuating con-
tinually good ends, and. averting evil ones ; and in proportion
as they are able or unable to effect this, their influx is nearer or
more remote,
2304. Many may possibly conjecture, that infants continue
infants in another life, and that they are as infants amongst the
migels ', they who are unacquainted loith the nature of angels,
7n ay possibly be confirmed %n this opinion hy the cai'ved images
if ten to he seen in churches, and in other places, where ajujels are
€<xliibited under the figures of infants ; but the case is altogether
ctherwise / it is intelligence and wisdom which constitutes an
468 GENESIS. [Chap, xviii.
angely and so long as infants have not intelligence and wlf^dom^
they are indeed amongst angels^ hut they are not angels / hut when
they hecome intelligent and tvlse, they then first hecome angels /
yea^ what much surprised one^ they then do not appear as infants^
hut as adults^ for then they are no longer of an infantile genius^
hut of a more adult angelic genius y intelligence and wisdom are
ever attended with this effect^ for it must he ohvious to all^ that
understanding and judgment^ and life grounded therein^ cause
every one to appear as an adult hoth to himself and others. That
this is the case^ I have not only learnt hy information from the
angels^ hut also from discourse with one who died when an in-
fant^ and afterwards appeared as an adult : this same adult
discoursed also with his hrother^ who died in adult age^ and thi.f
from such an ahundance of mutual hrotherly love^ that thi,
brother could not refrain from weeping^ declaring.^ that it seemed
to him as if it was love itself which was speaking to him / not
to mention other examples of a similar hind.
2305. There are some who imagine innocence to he the same
thing as infancy .^ hy reason of what the Lord said concerning in-
fants., that of such is the kingdom of heaven.^ and that they wha
do not hecome as infants., cannot enter into the hingdom of heaven ;
hut they who give in to such imagination., are unacquainted with
the internal sense of the Word., and consequently with what id
meant hy infancy. By infancy is meant the innocence of intelli-
gence and wisdom., which is such, that they acknowledge them,-
selves to have life from the Lord alone., and that the Lord is their
only Father.^ for man is man hy virtue of the intelligence of truth
and the wisdom of good., which he has solely from the Lord ;
real essential innocence., which in the Word is called infancy.,
has no existence or ahode hut in wisdom., insomuch that the wiser
any one hecomes., so much the more innocent he is; vjherefor&
the Lord is essential innocence., hecause ILe is essential wisdom.
2306. With respect to the innocence of infants., inasmuch a»
it is as yet withotit intelligence a/nd wisdom., it is only a sort of
plane to receive genuine innocence., which they receive in propor-
tion as they hecome wise. The nature and quality of the inno-
cence of infants was represented to me hy a hind of wooden image
almost void of life., which is vivified in proportion as they are per-
fected hy the hnowledges of truth and the affections of good ; after-
wards the nature and quality of genuine innocence was represent-
ed to me hy a most heautiful infant., perfectly alive and nahed y
for real innocents., who are in the inmost heaven., and therehy
nearest to the Lord., appear in the eyes of other angels no otherwist
than as infants., and indeed nahed., for innocence is representea
hy nahedness, which does not excite shame., according to what ^*
written of the first man and his wife in paradise. Ln short., the
more the angels excel in wisdom., so much the more innocent they^
are., and the more innocent they are, so much the more they ap
2305— 2309.J GENESIS. 46»
pear to theirvselves as infants ; hence it is that innocence in the
Word is signified hy infancy ; hut^ by the Divine Mercy of ths
Lord^ more ivill he said elsewhere concerning the state of innocence.
2307. I have discoursed toith the angds concerning infanta,
whether they arepurefrom evils^ inasmuch as they have commit-
ted no actual evil, like the adult ; hut it was given me to under-
stand, that they are alike in evil, yea, that they are nothing
but evil, nevertheless that they, like all the angels, are withheld
from evil, and preserved in good hy the Lord, and this in such
a sort, that it appears to them as if they were in good of and from
themselves I wherefore also infants, after that they hecome adult
in heaven {in order to prevent their entertaining this false notion
concerning themselves, that the good which appertains to them is
from thernselves, and not from the Lord), are remitted at times
into their own evils, which they have received hereditarily, and
are left therein, until they know, acknowledge, and helieve, that
the case is so : A certain one who died an infant, hut vjho hecame
adult in heaven, was in this opinion, viz., that the good apper-
taining to him was from himself, and not from the Lord, icKere-
fore he was remitted into the life of evils in which he was horn,
and then it was given me to perceive from his spJiere, that he
had a desire to rule over others, and that he made light of the
abominations of lust and concupiscence, which evils he derived
hereditarily from his parents', hut as soon as he acknowledged
this to he the case vyith him, he was again received amongst the
angels with whom he was hefore associated.
2308. No one ever suffers punishment in another life on ac-
count of hereditary evil, because it is not his, consequently he is
not hlamahle for it j hut he suffers punishment on account of
actual evil, which is his, consequently in proportion as hy actual
life he has appropriated to himself hereditary evil, according to
what tvas said above, n. 966 : The reason why infants, when
grown adult, are remitted into the state of their hereditary evil,
is not that they may suffer punishment, hut it is in oi'der to con-
vince them, that of themselves they are nothing else hut evil, and
that hy the Lord^s mercy they are raised out of hell, which ap-
pertains to them, into heaven, and that they are not in heaven by
virtue of their own merit, hut of the Lord ^ and thus to prevent
their boasting and priding themselves for the good which they
possess / for this is contrary to the good of mutual love, as it is
contrary to the truth of faith.
2309. From the above circumstances it may apj^ear what is
the nature of the education of infants in heaven, viz., that hy the
intelligence of truth, and the wisdom of good, they are introduced
into the angelic life, which is love to the Lord, and mutual love,
in which is innocence ^ hut how contrary to this the education
of infants on earth is, may appear from the following example
amongst 7nan^ others which might he mentioned. C hi a time I was
470 GENESIS. [Chap. xix.
w the street of a great city^ and sav) little children fighting to-
gether: a crowd of people immediately gathered round them^ and
beheld the sight with much satisfaction^ and I was informed
parents themselves sometimes excite their children to such com-
bats : the good spirits and angels, who saw these things through
my eyes, held them in such aversion, that I was made sensible of
the horror they expressed, especially at this circumstance, that
parents should incite their children to such things ; they declared,
that by so doing, parents extinguish in the young bosoms of their
children all mutual love, and all innocence, which they receive
from the Lord, and initiate them into hatreds and revenges, con-
sequently that they do their utmost to exclude their children out of
hea/ven^ where nothing but mutual love prevails : Let all parents^
therefore^whowishwell to their children^heware of &uchpractioes.
GENESIS.
CHAPTER THE NINETEENTH.
2310. THE Internal Sense of the Word has been frequently
treated of in the foregoing work ; but I am well aware that few
can believe that there is such a sense contained in all the par-
ticulars of the Word, not only the prophetical, but also the his-
torical : that there is such a sense in the prophetical parts, maj
be more easily believed, because in them there is not such a
regular series of things treated of, and at the same time there
occur therein strange unaccustomed forms of expression \loquu-
tiones peregrince\ ; hence every one is led to imagine that they
involve some arcanum ; but that this is the case also in the his-
torical parts is not so obvious, as well, because it has never,
heretofore, entered into the mind of any one to suppose so, as
because historical relations are of such a nature, that they en-
gage and confine the attention more to themselves, and thereby
divert the mind from thinking of any thing deeper contained in
them; a further reason is, because the historical things are truly
such as they are related : but still every one may be led to con-
clude, that even in the historical parts of the Word, there is in-
wardly something celestial and divine, which does not outwardly
appear, and in such conclusion he may be confirmed ; First, from
this consideration, that the Word was sent down from the Lord
through heaven to man, and consequently that it is different in
2310,2311.] GENESIS. ill
its origin from what it is in its external derivative firm ; tlm
nature of such difterence, and why the Word, such as it is in its
origin, is not even seen, and consequently is not acknowledged
by those who are of a mere worldly mind, will be abundantly
shown in the following pages: Secondly^ he may be confirmed
by this consideration, that the Word, as being divine, is not only
written for man, but also for the angels attendant on man, so an
to serve not only for use to the human race, but also for iieaven ;
and that thus tlie Word is a medium effecting the union of
heaven and earth ; this union is by the Church, and indeed by
the Word in the Church, which Word, therefore, is of such a
nature ; and is distinguished from all other writings. As to what
concerns the historical parts of the Word in particular, unless
they, in like manner with the other parts, contained things
divine and celestial abstractedly from the letter, it would not be
possible they should be acknowledged as the inspired Word by
any person of a deep and comprehensive way of thinking, much
less that they are inspired as to every dot and tittle ; for what
would such a person say concerning what is related, in the
Divine Word, of the abominable affairs of Lot's daughters, at tl.e
end of this chapter? or concerning Jacob, in that he peeled the
rods, and made them white, and placed them in the water-troughs,
in order that the flock might bring forth of divers colore,
streaked and spotted ? not to mention other circumstances re-
corded in the rest of the books of Moses, and in the books of
Joshua, of Judges, of Samuel, and of the Kings, which would be
of no importance, and consequently of no signification whether
they were known or unknown, unless they involved divine ar-
cana concealed deep under the letter; if this was not the case,
they would differ nothing from other historical relations, wiiich
sometimes are so composed as to seem endued with a greater
power of affecting the mind of the reader. Inasmuch as the
learned part of the world are ignorant that things divine and
celestial lie inwardly concealed, even in the historical parts ot
the Word, if they were not impressed w-ith a holy veneration,
for the books of the Word received from their earliest year&,
they would be easily induced to say in their hearts, that the
Word is not holy, and that its holiness is only thus derived from
the holy impressions received in early life, when yet this is not
its true source, but the Word is holy in consequence of its in-
ternal sense, which is celestial and divine, and which is effective
of the union of heaven vvith earth, that is, of angelic minds with
those of men, and thus of the latter with the Lord.
2311. That such is the nature and quality of the Word, and
that it is hereby distinguished from all other writings, may ap
pear even from this consideration, that not only all names sig
mfy things, as was shown above, n. 1221-, 12ti4, 18((i, iSSS ;
but also every single expression lias a spiritual sense, ami ci>i)
472 GENESIS. [Chap. xix.
eequently has a different signification in heaven from what it
has on earth, and this without exception, both in the prophetical
and historical parts of the Word ; when these names and these
expressions are unfolded in their celestial sense, according to
their constant signification in the Word throughout, there is
then produced the internal sense, which is the Angelic Word :
this twofold sense of the A¥ord bears a resemblance to body and
soul, the literal sense being like the body, and the internal
sense like the soul ; and as the body lives by the soul, so the
literal sense lives by the internal ; the life of the Lord flowing
through the latter into the former, according to the affection of
the person who reads it ; hence it is manifest how holy the Word
is, although to worldly minds it does not appear so.
CHAPTER XIX.
1. AND there came two Angels to Sodom, in the evening,
and Lot was sitting in the gate of Sodom, and Lot saw, and rose
up to meet them, and he bowed himself with his face to the
earth.
2. And he said, behold, 1 pray, my Lords, turn down, I
pray, to the house of your servant, and tarry all night, and
wash your feet, and in the morning ye may arise, and go on
your way; and they said, nay, but we will stay all night in the
street.
3. And he pressed them exceedingly, and they turned down
to him, "and came to his house, and he made them a feast, and
baked unleavened bread, and they did eat.
4. Scarce as yet were they laid down, when the men of the
eity, the men of Sodom, encompassed the house, from a boy
even to an old man, all the people from the furthest part [al
extremo].
5. And they cried unto Lot, and said to him, where are
the men who came to thee by night ? bring them out to us that
we may know them.
6. And Lot went out to them to the door [januam], and
shut the inner door [ostium] after him.*
7. And he said, I pray you, my brethren, do not evil.
8. Behold, I pray, I have two daughters, who have not
known man, let me, I pray you, bring them out to you, and
do ye to them as is good in your eyes ; only to these men do
* In our language we have no single word to express the difference here pointed
out between the Latin janua and ostium, janua denoting, according to our author
the 02iter door, and ostium tlie inner door. It is necessary to attend to this distinc-
tion, in order to understand wliat is siiid in this chapter concerning these two doora
GENESIS. 473
not any .thing, because therefore tliey came into the shad jw of
\ny beam,
9. And they said, come farther ; and they said, is one come
to sojourn, and shall he judge in judging? now will we do evil
to thee more than unto them, and they pressed on the num, on
Lot exceedingly, and they came near to break the inner door
[ostiiun].
10. And the men put forth their hand, and brought Lot into
the house to them, and shut the inner door.
11. And the men, who were at the outer door [januani],
they smote with blindnesses, from small even to great, and they
labored to find the door [januajri].
12. And the men said unto Lot, hast thou here any as yet?
son-in-law, and thy sons, and thy daughters, and whomsoever
thou hast in the city, bring forth from the place.
13. For we destroy this place, because the cry of them is
become great before Jehovah, and Jehovah hath sent us to
destroy it.
14. And Lot went forth, and spake unto his sons-in-law
that were receiving his daughters, and said, arise, go forth from
this place, because Jehovah is destroying the city ; and he was
as one that jesteth [ludens] in the eyes of his sons-in-law.
15. And when the day-dawn [aurora] arose, the angels
urged Lot to make haste, saying, arise, take thy wife, and thy
two daughters, which are found, lest peradventure thou be con-
sumed in the iniquity of the city.
16. And he lingered, and the men laid hold of his iiand,
and of the hand of his wife, and of the hand of his two daugh-
ters, in the clemency of Jehovah upon him, and brought him
forth, and set him without tiie city.
17. And it came to pass, when they brought them forth
abroad, he said, escape for thy soul, look not back behind thee,
and do not stand still in all the plain, escape to the mountain,
lest peradventure thou be consumed.
18. And Lot said unto them, I pray, not so, my lords.
19. Behold, I pray, thy servant hath found grace in thine
eyes, and thou hast made great thy mercy, which thou hast
done with me, to make my soul alive, and 1 shall not be able to
escape to the mountain, lest peradventure evil adhere to me, and
Idle.
20. Behold, I pray, this city is near to flee thither, and it
is small, let me escape, I pray, thither, is not it small, and my
soul may live.
21. And he said unto him, behold 1 have accepted thy lace
also as to this word, that I will not overthrow the city of which
thou hast spoken.
22. Hasten, escape thither, because 1 cannot do any thing
i74 GENESIS [Chap, xix,
till thou be come thither; therefore he called the name of the
city Zoar.
23. The smi went forth upon the earth, and Lot came to
Zoar.
24. And Jehovah caused to rain upon Sodom and Gomor-
rah, sulphur and fire from Jkhovah out of heaven.
25. And he overthrew those cities, and all the plain, and
all the inhabitants of the city, and the budding forth of the I
ground.
26. And his w^ife looked back behind him, and became a
statue of salt.
27. And Abraham rose in the morning, to the place where
he had stood there before Jehovah.
28. And he looked against the faces of Sodom and Gomor-
rah, and against all the faces of the land of the plain, and
behold the smoke of the land rose up, as the smoke of a
furnace.
29. And it came to pass in God's destroying the cities of
the plain, that God remembered Abraham, and sent forth Lot
from the midst of the overthrow, in overthrowing the cities :n
which Lot dwelt.
30. And Lot came up out of Zoar, and dwelt in a mountain,
and his two daughters with him, because he feared to dwell in
Zoar, and he dwelt in a cave, he and his two daughters.
31. And the first-born said to the younger, our father is old,
and there is no man in the earth, to come to us, according to the
way of the whole earth.
32. Come, let us make our father drink wine, and let us lie
with him, and we shall make seed alive of our father.
33. And they made their father drink wine in that night,
and the first-born came, and lay with her father, and he knew
not in her lying down and in her rising up.
34. And it came to pass on the morrow, that the first-born
said to tiie younger, behold, I lay yesterday with my father, let
us make him drink wine also this night, and come, do thou lie
with him, and we shall make alive seed of our father.
35. And they made their father drink wine in that night
also, and the younger arose, and lay with him, and he knew not
in her lying down, and in her rising up.
36. And the two daughters of Lot conceived of their father.
37. And the first-born brought forth a son, and called his
name Moab, he is the father of Moab, even to this day.
38. And the younger also, she brought forth a son, and called
his name Ben-ammi, he is the father of the sons of Amnion,
even to this day.
2812—2316.] GENESIS. 47»
THE CONTENTS.
2312. IN this chapter, in the internal sense, hv Lot is de-
scribed the state of the spiritual Churcli, which is ])rinci|)led in
the good of charity, but which is in external worshij), how in
process of time it decreases.
2313. T/te first state of that Chnrch, in i-egard to its mem-
bers being principled in the good of charity, and acknowledgin»;
the Lord, and that from Him they are confirmed in good, is
described, verses 1 — 3; and that they are saved, verse 12.
The second state^ in regard to evils beginning to act against
goodnesses, but that the members of the Church are powerfully
withheld from evils, and kept in goodnesses, by the Loi-d, is
described, verses 14 — 16. Their weakness is described, verse
17; that they are saved, 19. The third state^ in regard to
their no longer thinking and acting from an affection of good,
but from an affection of truth, is described, verses 18 — 20 ;
and that they are saved, verse 23. The fourth state^ in regard
to the affection of truth perishing, which is Lot's wife become
a statue of salt, is described, verse 26. The fifth state^ in
regard to impure good succeeding, or good grounded in what is
false, which is Lot in the cave of the mountain, is described,
verse 30. The sixth state^ in regard to this good being as yet
more adulterated and falsified, is described, verses 31 — 33.
In like manner truth, verses 34, 35. That thence is conceived
and born somewhat resembling a Church, whose good so called
is Moab, and whose truth also so called is a son of Anirnon.
verses 37, 38.
2314. Moreover, in the internal sense, by the inhabitants
of Sodom is described the state of those within the same Cliurcli,
who are in opposition to the good of charity ; and how evil and
the false grew and increased with them in process of time, until
there was nothing appertaining to them but evil and the false.
2315. Their ^'6'^ state^ in regard to the opposing the good
of charity, and thereby opposing the Lord, is desci-ibed, verses
4, 5. Their second state^ in regard to their obstinately harden-
ing themselves, and rejecting good, notwithstanding their being
informed concerning the good of charity, and concerning the
delights of the affections thereof, is described, verses 6—8.
That they also attempted to destroy the essential good of charity,
but that the Lord protects it, is described, verses 9, 10. Their
third state^ in that at length they become such, that they can-
not even see truth and good, still less that truth leads to good,
is described, verse 11. "That thus being possessed by evil and
the false, they must needs perish, is described, verse 13. The
fourth 6-^afe,'which is their destruction, is described, verse 24;
and that all goodnesses and truths are separated from them.
2316. That the good are separated from the evil, and that
476 GENESIS. [Chap. xix.
the good are saved, by the Lord's human [principle] mad«
Divine, is described, verses 27 — 29.
THE INTERNAL SENSE.
2317. YERSE 1. And there came two angeh to Sodom in the
evening^ and Lot was sitting in the gate qfSodom^ and Lot saio,
and rose up to meet them,^ and he howed himself with his face to
the earth. There came two angels to Sodom, in the evening,
signifies visitation, which precedes judgment ; two angels signify
the Divine Human [principle] and the holy proceeding of the
Lord, to which judgment appertains ; Sodom denotes the wicked,
especially those who are within the Church ; evening is the time
of visitation : and Lot was sitting in the gate of Sodom, signifies
those who are principled in the good of charity, but who are in
external worship, who here are Lot : these are amongst the
wicked, but separated from them, which is to sit in the gate of
Sodom : And Lot saw, signifies the conscience of such : And
rose up to meet them, signifies acknowledgment and the affec-
tion of charity : And bowed himself with his face to the earth,
signifies humiliation.
2318. There came two angels to Sodom in the evening — that
hereby is signified visitation, which precedes judgment, may
appear from what was said by the three men, or Jehovah, in the
preceding chapter; and also from what follows in this chapter ;
and further, from the signification of evening : in the preceding
c lapter, Jehovah said, " I will go down and see, whether the
inhabitants of Sodom and Gomorrah have made a consumma-
tion, according to the cry which is come to Me, and if not, I
will know," verses 20, 21 ; by which words, it is there shown, is
signified visitation which precedes judgment : In this chapter is
described the real act of visitation, and afterwards judgment, as
appears from what follows: That evening signifies the time of
visitation, will be seen below : What visitation means, and that
it precedes judgment, may be seen, n. 2242. The subject treated
of in the foregoing chapter was concerning the perverse state of
the human race, and the Lord's grief and intercession for those
who are in evil, but still in some goodness and truth ; wherefore
the subject which now follows is concerning the salvation of
those who are in some goodness and truth, and who are repre-
sented in this chapter by Lot ; and at the same time concerning
the destruction of those who are altogether immersed in evil and
the false, who are here signified by Sodom and Gomorrah.
2319. That two angels signity the Lord's Divine Human
[principle] and Holy proceeding, to which judgment apper-
3317—2321.] GENESIS. 477
tains, appears as M'ell from the signification of aii<^e]s in the
Word, as from this consideration, that mention is here made ot
two angels : That angels signify some particular essential Divine
[principle] appertaining to the Lord, knowableand determinable
only fVf)m the series of the things treated of, was shown above, n.
1925 ; that they here signify the Lord's Divine-human [princii)le]
and holy pi'oceeding, is evident from this circumstance, that l»v
the three men, who were with Abi'aham, was meant the Lord's
essential Divine [principle], the Human-Divine, and tiie Holy
proceeding, see n. 2149, 2156, 2218 ; hence, and from this-
consideration that they are called Jehovah, verse 24, and also
from the signification of angels, n. 1925, it is very clear, that by
two angels is here meant the Lord's Divine-human [])rinciple}
and Holy proceeding.
2320, Why there were here only two angels, when with Abra
ham there were three men, is an arcanum which cannot be un-
folded in a few words ; it may, however, in some degree appear
from this consideration, that the subject treated of in this chapter
is concerning the salvation of the faithful, and the damnation
of the unbelieving; and it is evident from the Word, that
judgment appertains to the Lord's Divine-human [princijile]
and Holy proceeding; that judgment appertains to the Divine-
human [principle], is evident from John, "The Father judgeth
no man, but hath given all judgment to the Son," v. 22 ; by tlie
Son is meant the Divine-human [principle], see n. 2159. That
udgment appertains also to the Holy proceeding from the
ord's Divine-Human [principle], is evident likewise from John^
" If I go away, I will send the Comforter to you, and when He
is come, He shall reprove the world of sin, of justice, and
"udgment," chap. xvi. 8 ; and that the Holy proceeds from the
ord, is evident from these words in the sa.me Evangelist, " He
shall not speak of Himself, but He shall receive of Mine, and shall
declare it," chap. xvi. 13, 15; and this when the human [j)rin-
ciple] was made Divine ; that is, when the Lord was glorified^
according to what is written again, "The Ploly Ghost was not
yet, because Jesus was not yet glorified," John vii. 29.
2321. In regard to what is here said of judgment, as ap])er-
taining to the Lord's Divine-human [princii)le] and tiie Holy
proceeding, the case is this; the human race could no longer
have been saved, unless the Lord had come into the world, and
united the Divine essence to the human essence ; for without
the Lord's human [principle] made Divine, salvation could no
more have reached to man, see n. 1990, 2016, 2034, 2035. The
essential holy [principle] proceeding from the Lord's Divine-
human [principle], is what separates the wicked from the good^
for the wicked do so fear and dread the holy [ja-inciple] oi' the
Lord, tba* they cannot come near to it, but fly far away from it»
i"
t
478 GENESIS. [Chap, xix
each according to his own profane [principle], into their respec-
tive hells.
2322. That Sodom signifies the wicked, especially thoso
within the Church, appears from the signification of Sodom, as
denoting the evil of self-love, concerning which see n. 2220,
2246 ; consequently as denoting those who are in that evil. They
who receive the Word merel}' according to the sense of the letter,
may possibly suppose, that by Sodom is understood a filthy
abomination which is contrary to the order of nature, but in
the internal sense by Sodom is signified the evil of self-love,
from which all evils of every kind are derived as from their
fountain ; and the evils thence derived are called adulteries in
the Word, and are described by adulteries, as will appear from
those passacfes of the Word, which will be adduced at the end
of this chapter.
2323. That evening is the time of visitation, appears from
the signification of evening: states of the Church are compared
in the Word both to times of the year, and to times of the day ;
to times of the year, as summer, autumn, winter, and spring ; and
to times of the day, as midday, evening, night, and morniug;
for there is an exact resemblance between them : The state ol
the Church, which is called evening, is when there is no longer
any charity, consequently when there begins to be no faith, and
thus when the Church ceases to be ; this is the evening which is
succeeded by night, see n. 22 ; there is also a state of the Church
which is called evening, when charity, and consequently faith,
begins to shine forth, thus when a new Church arises ; this
evening is the twilight before the morning, see n. 883 ; thus
evening signifies both states ; for it is provided of the Lord,
that when a Church ceases to be, a new Church arises, and this
at the same time, for without a Church in some part of the
globe, the human race could not subsist, inasmuch as they
would have no conjunction with heaven, as was shown, n, 468,
637, 931, 2054 : this chapter treats of each state of the Church,
viz., of the rise of a new Church, which is represented by Lot,
and of the destruction of the old Church, which is signified by
Sodom and Gomorrah, as may appear from the contents ; hence
it is, that here it is said, that two angels came to Sodom in the
evening; and that mention is made of what was done in the
evening, from verse 1 — 3, and of what was done in the night,
from verse 4 — 14, and of what was done in the morning, or at
the day-dawn, from verse 15 — 22, and of what was done after
that the sun went forth, from verse 23 — 26. It is in conse-
quence of evening signifying these states of the Church, that it
also signifies visitation which precedes judgment, for when judg-
ment is at hand, that is, the salvation of the faithful, and the
damnation of the unbelieving, then v'sitation precedes, or an
2322— 1'3-25.] GENESIS. 479
examination of the qualities of each, vvliotlier they have any
cliarity and faith : this visitation is effected in tlie evening,
wherefore also tlie visitation itself is called evening, as in Zejiha-
niah, '"'' Woe unto the inhabitants of the sea-coasts, the nation
of the Cherithites, the Word of Jehovali is against you, Canaan,
the land of the Philistines, and I will even destroy thee, that
there shall be no inhabitant ; the remains of the house of
Judah shall feed in the houses of Askelon, they shall lie down
in the evening^ because Jehovah their God will visit them, and
will bring back their captivity," ii. 5, 7.
2324. And Lot was sitting in the gate of Sodom — that hereby
are signified those who are in the good of charity, but in exter-
nal worship, who here are Lot, and who are amongst the wicked,
but separate from them, which is, to sit in the gate of Sodum,
may appear from the representation of Lot, and from the signi-
licatiou of gate, and also of Sodom : First from the r^ipresentation
of Lot ; Lot, when he was with Abraham, represented the Lord's
sensual [principle], consequently His external man, as was
shown above, n. 1428, 1434, 1547 ; now when he was separated
from Abraham, he no longer retains the representation of the
Lord, but the representation of those who appertain to the Lord,
viz., the external men of the Church, who are those that are
principled in the good of charity, but in external worship ; yea,
Lot in this chapter not only represents the external num of tlie
Church, or, what is the same thing, the external Ciiurch, such
as it is in the beginning, but also such as it is in its progress, and
also in its end ; the end of that Church is what is signified by
Moab and the son of Ammon, as will appear, by the Divine Mercy
of the Lord, from the series of what follows ; it is common in
the Word, for one [person representative] to represent several
states which succeed, and which are described by successive acts
of his life. The same may appear secondly from the signification
of gate ; a gate is that by which there is entrance into a city, and
departure out of a city ; consequently, to sit in the gate here
signifies to be indeed amongst the wicked, but still to be separate
from them ; as is the case with the members of the Ciiurch
who are principled in the good of charity ; such, althuugii they
are with the wicked, are nevertheless separate from them, not as
to civil society, but as to spiritual life. That Sodom signifies
evil in general, or what is the same thing, the wicked, especially
those within the Church, was said above, n. 2322.
2325. And Lot saw — that hereby is signified conscience, viz.,
the conscience of those who are in the good of charity, but in
external worship, may appear from the signification of seeing;
to see in the Word signifies to understand, acconling to what
was said, n. 897, 1584, 1806, 1807, 2150; but in an internal
sense it signifies to have faith, concerning which its signification,
by the Divine Mercy of the Lord, more will be saiil when we
480 GENESIS. [CiiAP.xix,
come to explain verse 32, chap, xxix., of Genesis : The ground
and reason why it here signifies conscience, is, because they who
have faith., have conscience also, the former being inseparable
from the latter, and indeed so inseparable, that it is the same
thing whether we speak of faith or conscience : Dy faith is
meant the faith by which comes charity, and which is grounded
in charity, consequently which is itself charity, fur faith without
charity is no faith ; and as faith cannot exist without charity, so
neithe)' can conscience.
2326. And he rose up to meet them — that hereby is signified
acknowledgment, and also the aflfection of charity, may appear
from this consideration, that Lot, when they came, instantly
acknowledged that they were angels ; but not so the men oi
Sodom, of whom it is thus written, "They cried unto Lot, and
said, where are the men who came to thee by night? bring them
out to us, that we may know them," verse 5; in an internal
sense these words signify, that they within the Church, who are
principled in the good of charity, acknowledge the Divine-human
[principle] and Holy proceeding of the Lord, understood by the
two angels, but not so they who are not principled in the good
of charity. That the same words involve also the aftection of
charity, is evident from this circumstance, that Lot, by whom
are represented those who are principled in the good of charity,
yea, by whom is signified the good of charity itself, invited them
into his house.
2327. And bowed himself with his /ace to the earth — that
hereby is signified humiliation, may appear without explication.
The reason why in old time, especially in the representative
Churches, they bowed themselves so low, as to lay their faces on
the earth, was, because the face signified the interiors of man,
see n. 358, 1999 ; which they laid on the earth, because the
dust of the earth signified what is profane and cursed, see n. 278,
consequently they hereby represented, that of themselves they
were profane and cursed ; therefore they prostrated themselves
with the face pressed to the earth, even rolling themselves in
dust and ashes, and also scattering dust and ashes on their heads,
as may appear from Lament, ii. 10 ; Ezech. xxvii, 30 ; Micah i.
10; Josh. vii. 6; Kev. xviii. 19; and from other places. Hereby
they represented a state of true humiliation, which cannot have
place except with those who acknowledge that of themselves
they are profane and cursed, and thus that they cannot of them-
selves look to the Lord, where there is nothing but what is
J^ivine and Holy; wherefore so far as man is principled in a
knowledge and acknowledgment of what he is of himself, so far
he is capable of being in true humiliation, and so far in true
adoration during Divine worship, for in all worship there must
needs be humiliation, otherwise there is nothing of adoration,
consequently nothing of worship. Tiie reason why a state ol
*2326— 2329.J GENESIS. 4.S1
humiliation is essential to worship is, because in |iruji<iitiun as
the heart is humbled in the same proportion self-love, and every
evil thence derived, cease, and in proportion as this ceases in the
same proportion «goodness and truth, that is, charity and faith,
flow in from the Lord; for what oi)poses the reception of these
heavenly principles, is chiefly self-love, as containing in it con-
tempt of others in comparison with itself, to,i:;ether with hatred
and revenge if it be not worshipped, and also unmercifulness
and cruelty, consequently the very woi'st of all evils, with which
goodness and truth can have no place, inasmuch as they are
opposites.
2328. Yerse 2. And he said^ Behold^ 1 pray^ my Lords, turn
doion^ I pray ^ to the house of your servant^ and tarry all n'ujht^
and wash your feet j and in the morning ye may arise ^ and go
on your way : and they said^ nay^ hut we loill stay all night in
the street. And he said, Behold, I pray, my Lords, signifles the
interior acknowledgment and confession of the Lord's Divine-
human [principle] and Holy proceeding : turn down, I pray,
to the house of your servant, and tarry all night, signifies an
invitation to have abode with him , to the house of your servant^
is in the good of charity : and wash your feet, signifies applica-
tion to his natural [principle] : and in the morning ye may arise
and go on your way, signifies confirmation hereby in goodness
and truth: and they said, nay, signifies doubt, which usually
attends temptation : but we will stay all night in the street,
signifies that he was as it were willing to judge from a principle
of truth.
2329. And he said, Behold, I pray, my Lords — that hereby
IS signified an interior acknowledgment and confession of the
Lord's Divine-human [principle], and Holy proceeding, appears
from the acknowledgment and humiliation spoken of just above;
here immediately follows confession, for it is confession which
says, "Behold, I pray, my Lords:" interior confession is that
of the heart, which exists in humiliation, and at the same time
in the affection of good; but exterior confession is that of the
lips, which it is possible may exist in a feigned humiliation and
in a feigned affection of good, which in reality is no humiliation
and affection at all, as in the case of those who make confes-
sion of the Lord for the sake of their own honour, or rather of
their own worship, and of their own gain ; these deny in heart
what they confess with the mouth. It is here said in the plural
number, "My Lords," and the reason why it is so ex})ressed is
the same as in the foregoing chapter, where mention is nuidc of
three men, because as three there signify the essential Divine
[principle], the Divine-human, and the Holy proceeding, so
two here signify the Lord's Divine-hunum [princij»le] and Holy
proceeding, as it was said above: that these are one, is known
to every one within the Chui'ch, and inasmuch as they are one,
F F
482 GENESIS. [Chap. xix.
they are also in the following verses mentioned in the singular
number, as in verse 17, " It came to ])ass, Aviien thej brought
them forth abroad, he said^ escape for thy srul ;" and in verse
19, "Behold, I pray, TJiy servant hath found grace in Thy eyes
and Thou hast made great Thy mercy, which Thou hast done
with me ;" and in verse 21, " And He said nnto him. Behold 1
have accepted thy face also as to this word, that Iwill not over-
throw the city ;" and in verse 22, " Because / cannot do any
thing till thou come thither." That the essential Divine [prin-
•ciple], the Divine-human, and the Holy proceeding, is Jehovah,
appears from the foregoing chapter, where the three men are
throughout called Jehovah, as in verse 13, '■''Jehovah said to
Abraham ;" and in verse 14, "Shall any thing be wonderful for
■Jehovah f and in verse 22, "Abraham was yet standing before
Jehovah j'''' and in verse 33, '•''Jehovah went when he left off
speaking to Abraham :" consequently the Divine human [prin-
ciple] and the Holy proceeding is Jehovah, as it is also called in
this chapter, verse 24, " And Jehovah caused it to rain upon
Sodom and Gomorrah, sulphur and tire from Jehovah out of
heaven ;" concerning the internal sense of which more will be
seen presently : that the Lord is real Jehovah Himself, who is
80 often named in the historical and pi'ophetical parts of the Old
Testament, may be seen, n. 1736. They who are truly men ot
the Church, that is, who are principled in love to the Lord,
and in charity towards their neighbour, know and acknowledge
a trine [threefold principle], but still they humble themselves
before the Lord, and adore him alone, inasmuch as they know
that there is no access to the essential Divine [principle], which
is called the Father, but by the Son, and that all the holy
[principle], which is of the Holy Spirit, proceeds from Him ;
and when they are in this idea, they adore no other than Him,
by whom and from whom are all things ; consequently they
adore One, nor do they divide their ideas by directing them to
three, as is the case with many within the Church, and as may
appear from the examples of many in another life, especially
from the learned, who have imagined themselves particularly
skilled in the mysteries of faith; on examination of such in re-
spect to the idea they have had of one God, whether there be
three uncreate, three infinite, three eternal, three omnipotent,
and three Lords, it was manifestly perceived that they had an
idea of three (for in another life there is given a communica-
tion of- ideas), when yet it is expressly said in the Creed, that
there are not three uncreate, nor three infinite, nor three eternal,
nor three omnipotent, nor three Lords, but One, as is really
the case ; thus they confessed, that with the mouth they indeed
asserted God to be One, but still they thought, and some of
them believed in three, whom they could in idea separate, but
not join together ; the reason whereof is, because all mysteries,
*2330— 2333.] GENESIS. 4s;}
even those of the deepest nature, arc atteiidcd with some idea,
for without an idea nothing can have phice in the thoughts, or
be retained in the memory ; hence in another life it is manifest,
as in open day, what kind of thought, and what kind of faith
derived from thought, every one lias formed to iiiniself cnncern-
ing one God. Yea, even the Jews in another life, when they
hear that the Lord is Jehovah, and that there is hut one God,
have nothing to say; but when they perceive that the ideas of
Christians are divided and directed to three, they say that they
worship one God, but that Christians worship three ; and espe-
cially, when none can join together three separate in idea, but
those who are principled in faith grounded in charity, for the
Lord applies the minds of such unto Himself.
233U. Turn down, I jpray, to the house of your servant, and
tarry all night — that hereby is signilied invitation to make abode
with him, appears without explication.
2331. That the house of your servant signifies in the gootl
of charity, appears from the signification of house, as denoting
celestial good, which is of love and charity alone, concerning
which see n. 2048, 2233.
2332. And wash your feet — that hereby is signified apj)lica-
■cation to his natural [principle], appears from what was said in
the preceding chapter, n. 2162, where the same words occur.
In old time when they saw an angel of Jeliovah, they believed
they should die, see Exodus xix. 12, 21, 24 ; chap. xx. 19 ;
Judges vi. 22, 23 ; chap. xiii. 22, 23 ; the reason was, because
the holy divine [principle], flowing into the profane [principle],
which appertains to man, is of such efficacy, that it is a devour-
ing and consuming tire ; wherefore the Lord, in presenting
Himself visible before man, and even before angels, miracu-
lously moderates and tempers the holy [principle] proceeding
from Him, in order that they may endure it, or what is the
same thing, he applies to their natural [principle] : this then is
what is signilied in an internal sense, by what Lot here said to
the angels, " Wash your feet : " Hence it ap])ears what is the
nature and quality of the internal sense of the Word, for that
this is the signilication of this passege, cannot be seen from the
sense of the letter.
2333. A7id in the morning ye may arise^ and go on your way
— that hereby is signified conlirmation in good and truth, nuiy
appear from the signitication of rising in tlie morning, and also
fiom the signitication of going on tiie way ; morning in tiie
Word signifies the kingdom of the Lord, and whatever apper-
tains to the kingdom of the Lord, thus princi])allv the good of
love and charity, as will be proved from the Word at verse 15 ;
but way signifies truth, see n. 627 ; hence it follows, that after
they had been in his house, and had staid all night there (by
which is signified that they should have an abode with him in
484 GENESIS. [Chap, xir,
the good of charity), they should rise in the morning and go on
their wav, bj which is signified that thus he would be confirmed
in good and truth. From this, as from other passages of the
Word, it is evident, how remote the internal sense is from the
sense of the letter, and thereby how unseen, especially in the
historical parts of the Word, and that it is not made manifest
unless each particular expression be explained according to its
constant signification in the Word ; wherefore when the ideas
are kept confined in the sense of the letter, the internal sense
appears no otherwise than as somewhat obscure and dark ; but
on the other hand, when the ideas are kept in the internal sense,
the sense of the letter appears in like manner obscure, yea, to
the angels as nothing ; for the angels are no longer in worldly
and corporeal ideas, such as appertain unto man, but in spirit-
ual and celestial ideas, into which the expressions of the sense
of the letter are wonderfully changed, whilst that sense ascends
from man, who reads the Word, to the sphere in which the
angels are, that is, to heaven, and this by virtue of the corres-
pondence of things spiritual with things worldly, and of things
celestial with things corporeal, which correspondence is most
regular and constant, but never as yet fully opened as to its
true nature and quality, only now in the explication of expresi-
sions, of names, and numbers, according to their internal sense
in the Word ; in order to show the nature of that correspond-
ence, or, what is the same thing, how worldly and corporeal
ideas pass into corresponding spiritual and celestial ideas, when
they are elevated into heaven, the expressions Tnorning and loay
may serve as examples ; wdien morning is read, as in the verse
before us, " In the morning ye may rise," the angels do not
conceive an idea of any morning in a natural sense, or of a
natural day, but an idea of morning in a spiritual sense, thua
similar to what was written in Samuel, " The rock of Israel,
He is as the light of the morning^ when the sun arises, a morn-
ing without a cloud," 2 Sam. xxiii. 4 ; and in Daniel, "The
Holy One said unto me, even until evening, when the morning
Cometh, two thousand three hundred," viii. 14, 26; thus
instead of morning they perceive the Lord, or His kingdom, or
the celestial things of love and charity, and this with a variety
according to the series of the things treated of in the AVord
which is read. In like manner when the term way occurs, as-
here, " Ye may arise and go on your way," the angels cannot
form any natural idea of a way, but only a spiritual or celestial
one, agreeable to the idea suggested by the Lord's words when
He said, '' I am the way and the tmth^^'' John xiv. 6 ; and by
these words in David, " O Jehovah, make known to me Thy
ways^ lead my way in truth," Psalm xxv. 3, 4: and again,
" Thou hast caused him to know the way of intelligencies;^'' thus,
instead of way, they perceive truth, and this, both in the bisr
233J:, 2335.] GENESIS. 48ft
torieal and prophetical parts of the Word ; for the aiifels liave
no longer any concern abont the mere historical relations, inas-
much as such relations ai-e not adequate to their ideas, wherefore
instead thereof they perceive such tilings as appertain to the
Lord and his kingdom, which also are arranged in a beautiful
order, and connected sei-ies, in the internal sense; with this
view, that the Word might be accommodated to the angels, all
the historical relations therein are representative, and every
expression significative of such things as respect the Lord and
His kingdom, which circumstance is peculiar to the Word above
any other writing.
2334. And they said^ nay — that hereby is signified doubt,
which usually attends temptation, may appear from the refusal,
and that they nevertheless went to his house ; in all temptation
there is a doubtfulness \duhitatovuni\cox\c.eYmi\g the Lord's pi-es-
€nce and mercy, and concerning salvation, and the like ; fur
temptation is attended with interior anxiety, even to desperation,
in wdiich the person tempted is kept more especially with this
view, that he may finally be confirmed in these trutlis, that all
things are of the Lord's mercy, that salvation is eft'ected by
Him alone, and that in man's self there is nothing but evil, in
which truths he is confirmed by combats wherein he conquers ;
there remain after temptation several states of truth and good
<3erived thence, to which the thoughts may be bended by the
Lord, which otherwise would run wild, and would draw the
mind in opposition to truth and good. Liasmuch as the sub-
ject here treated of, and signified by Lot, is concerning the first
state of the Church, which is in the good of charity, but in ex-
tx^rnal worship, and whereas before man comes to this state, he
must be reformed, which reformation is effected also by a cer-
tain species of temptation, but which temptation is very slight
with those who are in external worship, therefore these circum-
stances are mentioned, which imply somewhat of temptation,
viz., that the angels first said that they would sta}' all night in
the street, and that Lot pressed them, and thus that they turned
down to him, and came to his house.
2335. .But we will stay all night in the street — that hereby is
signified that he was as it w^ere willing to judge from a prin-
ciple of truth, may appear from the signification of street, and
from the signification of staying all night : mention is made of
street throughout the Word, and in an internal sense it signi-
fies the same as way, viz., truth, for street is a way in a city ;
that street has this signification, will appear from the passages
of the Word which will be adduced presently ; that to stay all
night signifies here to judge, may appear from the signification
of night : it was shown above, n. 2323, that evening signifies a
state of the Church preceding the last state, when there begins
to be no faith ; it also signifies visitation which precedes judg-
486 GENESIS. [Chap, xix
meiit ; lience it is evident, that night, which succeeds, is the
last state, when there is no faith, and also that it is judg-
ment; thus it appears, that to stay all night in the street, in an
internal sense, is to judge from a principle of truth. As to-
what concerns judgment, it is twofold, viz., from a principle ot
good, and from a principle of truth ; the faithful are judged
from a principle of good, but the unfaithful from a principle of
truth ; that the faithful are judged from a principle of good,,
appears evident from Matthew, chap, xxv., from verse 34 to 40 ;
and that the unfaithful are judged from a principle of truth,,
appears from verse 41 to 46 of the same chapter ; to be judged
from a principle of good, is to be saved, because they have received
good ; but to be judged from a principle of truth, is to be damn-
ed, because they have rejected good ; good is of the Lord, and
they who acknowledge this in life and faith, are the Lord's,
wherefore they are saved ; but they who do not acknowledge
this in life, and consequently not in faith, they cannot be the
Lord's, of course they cannot be saved ; therefore they are
judged according to the deeds of their life, and according to
their thoughts and ends, and when they are thus judged, they
must needs be condemned, inasmuch as the truth is, that man
of himself does, thinks, and intends nothing but evil, and of him-
self plunges headlong into hell, only so far as he is withheld by
the Lord. But in respect to judgment from a principle of truth
the case is this; the Lord never judges any one but from a
principle of good, for He is desirous to raise up into heaven all
persons whatever, yea, even to Himself, if it were possible, beirg
Himself essential mercy, and essential good ; essential mercy
and essential good cannot condemn any one, but it is man wha
condemns himself, because he rejects good ; as man in the life
of the body had shunned good, so he shuns it in another life,,
consequently he shuns heaven and the Lord ; for the Lord can-
not have His abode except in good. He abides indeed in truth,,
but not in truth separate from good ; that the Lord doth not
damn any one, or judge him to hell. He Himself declares in
John, "God sent not His Son into the world, to judge the world,
but that the world by him may be saved : this is \\\q. judgment ^
that light is come into the world, but men loved darkness rather
than light, because their deeds were evil," iii. 17, 19 : and again^
"If any one heareth My words, and doth not believe, I judge
him not^ for I am not come to jndge the world, but to save the
world," John xii. 47 ; see moreover what was said above on this-
subject, n. 223, 245, 592, 696, 1093, 1683, 1874, 2258. In
treating on judgment, n. 2320, 2321, it was shown, that the
Lord's Diviue-human [principle] and Holy proceeding hath all
judgment, according to the Lord's words in John, '' The Father
doth not judge any one, but hath given q\\ judgm.ent to the Son,'*'
verse 22 ; and yet it ts now said, that the Lord doth not judg«
2336.] GP:NESIS. 48T
by condemning any one; hence it is evident, what is the iiatuio
of the "Word as to the sense of the letter, and that ntiless it ho
understood by virtue of another sense, viz., the internal, it can
not be comprehended ; from the internal sense alone it appears
how the case is in respect to judgment.
2336. That street signifies truth, may ajijiear frmn several
yassages in the Word, as in John, where speaking of the New
erusalem it is said, " The twelve gates were twelve j»earls, every
several gate was one peai'l, and the atrcet of the city was i)ni't>
gold, as transparent glass," Rev. xxi. 21. The New Jei'usalem
is the Lord's kingdom, which, being described as to good and
truth, is described by walls, gates, and streets ; by the hitter,
viz., by streets, are meant all things appertaining to tiuth
which lead to good, or all things appertaining to faith which
lead to love and charity, and M-hereas truths in such case become
grounded in good, and thus transparent by virtue of good, the
street is said to be pure gold, as transparent glass ; again, ^'F'rom
the midst of the street thereof n.\\di of the river, on either side
was the tree of life yielding twelve fruits," Rev. xxii. 2 ; sj)eak-
ivi^ also of the New Jerusalem or the Lord's kingdom ; the
midst of the street is the truth of faith, by which good is pro-
duced, and which is afterwards derived from good ; twelve fruits
are what are called the fruits of faith, for twelve signity all tl. e
things of faith, as was shown above, n. 577, 20S9, 2129, 2130;
so in Daniel, "Know thou and perceive from the going fortii ot
the Word to restore and to build Jerusalem, even to Messiah
the leader, are seven weeks, and seventy and two weeks, and
the street and the ditch shall be restored and built," ix. 25 ;
speaking of the Lord's Advent ; by the street and the ditch
being restored, is meant the restoration of truth and good at
that time ; that Jerusalem was not then restored and built, is.
well known, and that it was not to be restored and built again,
may be known also to every one, if he does not confine his
ideas to a worldly kingdom, but raises them to a heavenly
kingdom understood by Jerusalem in an internal sense. So in
Luke, "The master of the house said to his servant, go out
quickly into the streets and lanes of the city, and bring in hither
the poor, the maimed, the halt, and the blind," xiv. 21 ; they
who abide in the sense of the letter, conceive nothing to be-
meant by these words, but that the servant should go through-
out the city, and that this is signified by streets and lanes ; and
that he should bring along with him whomsoever he met, and
that this is signified by the poor, the maimed, the halt, and the
blind ; whereas each particular expression, as being the Lord's
words, involves some arcanum. By the servants going into the
streets and lanes is signified that he should seek everywhere
some genuine truth, or truth which is bright and transparent
by virtue of good, or through which good is pellucid; by bring-
488 GEKESIS [<;hap. xix.
ing in the poor, the maimed, the halt, ana the ij?nd, is signi-
fied, that he should bring in such as were so called in the ancient
Church, and were of this description as to faith, but in the life
of good, who might thus be informed concerning the Lord's
kingdom ; these were the uninstructed Gentiles. On this «igniii-
' cation of streets, as denoting truths, was grounded a representa-
tive rite amongst the Jews, to teach in streets, as appears from
Matt. chap, vi, 2, 5 ; and from Luke xiii. 26, 27. In the Prophets,
wheresoever streets are named, in an internal sense they either
signify truths, or what is contrary to truth, as in Isaiah, " Judg-
ment is turned away backward ; and justice standeth afar on,
for trtith hath stumbled in the street^ and rectitude cannot ap-
proach," lix. 14 ; and again, " Thy sons have fainted, and have
lain at the head of all streets^'' li. 20 ; so in Jeremiah, " Death
is come up to the windows, it entered into our palaces, to cut off
the young child from the street^ the young men from the lanes^"'
ix. 21 ; so in Ezekiel, " Nebuchadnezzar by the hoofs of his
horses shall tread down all thy streets^'' xxvi. 11 ; speaking of
Tyre, whereby are signified the knowledges of truth, n. 1201 ;
;he hoofs of the horses are scientifics which pervert truths ; so
in Nahum, "The chariots rage in the streets^ they run to and
tro in the lanes^'' ii. 4 ; where chariots denote the doctrine of
truth, which is said to rage in the streets, when what is false
takes place of what is true; so in Zechariah, " There shall yet
old men and old women dwell in the streets of Jerusalem, and
the streets of the city shall be full of boys and girls playing in
the streets thereof," viii. 4, 5 ; denoting the afi'ection of truth,
and the gladnesses and joys thence derived : not to mention sev-
eial other passages, as Isaiah xxiv. 11 ; Jer. v. 1 ; chap. vii. 34 ;
chap. xlix. 26 ; Lam. ii. 11, 19 ; chap, iv, 8, 14 ; Zeph. iii. 6.
2337. Verse 3. And he pressed them exceedingly^ and they
turned down to him^ and came to his house^ and he made a feast
for them^ and haked unleavened hread^ and they did eat. He
pressed them exceedingly, signifies a state of temptation attended
witli victory : and they turned down to him, signifies abode :
and came to his house, signifies confirmation in good : and he
made a feast for them, signifies cohabitation : and baked unleav-
ened bread, signifies purification : and they did eat, signifiec
a])])ropriation.
2338. He pressed them exceedingly — that hereby is signified
a state of temptation attended with victory, cannot appear but
to those who have been in temptations : Temptations, as was
observed above, are ever attended with doubt concerning the
Lord's presence and mercy, and also concerning salvation ; evil
spirits, w^ho at such times are attendant on man, and cause
temptation, strongly inspire a principle of denial [negativum.']^
but good spirits and angels from the Lord, endeavor by every
metiiod to disperse this principle of doubt, and continually to
2337-2311.] GENESIS. 489
support the iiiliul in hope, and at length to cunlinn it in the
aftirmative principle: hence man, who is in tenii)tation, re-
mains for the time suspended between a negative and an atHrma-
tive princijtle; he who is overcome, remains in the principle of
doubt, and falls into the negative principle; but he who con-
quers, is indeed in the principle of doubt, but still if he sutfeis
liimself to be raised up by hope, he persists in the afhrniativo
principle : Inasmuch as in this combat man seems to ])res6 the
Lord, especially by prayers, to be present, to have mercy, to
bring help, and to deliver from damnation, this is here described
(the subject treated of being concerning the temptations of those
who become men of the Church) by the angels at first saying,
nay, and that they would stay all night in the street, but that
Lot pressed them exceedingly, and thus that they turned down
to him, and came into his house.
2339. And they turned down to Mm — that hereby is signified
abode, appears from the signification of the same words above,
n. 2330, thus without further explication.
23-iO. And they came to his house — that hereby is signified
confirmation in good, appears from the signification of house,
as denoting celestJal good, concerning which see above, n. 2233,
2331 ; hence, and also from the series of the things treated of
in an internal sense, it denotes confirmation in good.
2341. And he made them a feast — that hereby is signified
cohabitation, appears from the signification of feast : Fi-etpient
mention is made of feasts throughout the AVord, and in an
internal sense they signify cohabitation, as in Jeremiah, "Thou
shalt not enter into the house of feasting^ to sit with them, to
eat and to drink," xvi. 8 ; where several things liesides are
spoken by Jehovah to the Prophet, by which was to be repre-
sented, that good should have no conununication with evil, or
truth with what is false; and among other things it is said, that
he should not enter into the house of feasting, by which was
signified, that good and truth should not cohabit together with
evil and the false; so in Isaiah, " Jehovah of Sabaoth will make
for all people in this mountain a feast of fat things, a feast of
sweet wines, of fat things full of marrow, of wines well refined,"
XXV. 6; where mountain denotes love to the Lord, see n. 795,
1430; and they who are in this principle, cohabit with the Lord
in good and truth, which is signified by a feast ; fat things and
full of marrow are goodnesses, see n. 353 ; sweet wines and
well refined are truths thence derived, see n. 1071. Tiiis
cohabitation of the Lord with man, in the holy things of love,
was represented by the feasts of the sanctified things, when
sacrifices were offered in the Jewish Church, the holy things <.t
love being signified by such sacrifices, see n. 2187; in like
manner it was afterwards representtid by the Sat-.-ed Supper,
which in the Primitive Church was calh^l a feast In a subsu
490 GENESIS. [Chap. xix.
quent chapter, Gen. xxi., it is mentioned, that Abraham made
a great ieast on the day in which Isaac was. weaned, verse 8;
whereby was represented, and thence signified, the cohabitation
and first conjunction of the Lord's Divine [principle] with His
human rational [principle]. The same thing is also signified in
other places, by feasts in an internal sense, as may also be con-
cluded from this consideration, that feasts have place amongst
several persons together who are principled in love and charity^
and who enter into a conjunction of minds with each other, and
a mutual consociation of joys, which are the affections of love
and charity.
2342. And he hakecl unleavened h^ead — that hereby is signified
purification, appears from the signification of unleavened : Bread
in the Word signifies in general all food both celestial and
spiritual, thus in general all things celestial and spiritual, see n.
276,680,1798,2165, 2177; and that these things should be
without any mixture of things impure, was represented by un-
leavened bread ; for leaven signifies evil and the false, whereby
things celestial and spiritual are rendered impure and profane;
it was on account of this representation, that in the represent-
ative Church they were required not to offer any bread or
meat-offering in the sacrifices, but what was unleavened, as
appears from the following passages in Muses, "No meatrofferingy
which ye shall bring to Jehovah, shall be made leamned^^
Levit. ii. 11 ; and again, " Thou shalt not sacrifice the blood of
My sacrifice upon what is leavened^'' Exod. xxiii. 18 ; chap, xxxiv.
25 ; and therefore it was also enjoined, that on seven days of the
Passover they should not eat any but unleavened bread, accord-
ing to what is thus written in Moses, "Seven days ye shall eat
unleavened hread^ also on the first day ye shall cause leaven
to cease from your houses, because whosoever eateth what i»
leavened^ that soul shall be cut off' from Israel, from the first
day even to the seventh. In the first, on the fourteenth day of
the month in the evening, ye shall eat unleavened hread^ even
until the one and twentieth day of the month in the evening i
Seven days leaven shall not be found in your houses, for who-
soever eateth that lohich is leavened^ that soul shall be cut off
from the congregation of Israel, whether he be a sojourner or
born in the land," Exod. xii. 15, 18, 19, 20 ; besides other
places, as Exod. xiii. 6,7; chap, xxiii. 15; chap, xxxiv. 18;^
Deut. xvi. 3,4 ; hence the Passover is called the feast of unleav-
ened bread, Levit. xxiii. 6; Numb, xxviii. 16, 17; Matt. xxvi.
17 ; liuke xxii.. 1, 7. That the Passover i*epresented the Lord's
glorification, and thereby the conjunction of the Divine [prin-
ciple] with mankind, will be shown elsewhere, by the Divine
Mercy of the Lord ; and whereas the conjunction of the Lord
with mankind is effected by love and charity, and faith grounded
therein, those celestial and spiritual things were represented hy
•2342, 2343.] GENESIS. 4'Jl
the unleavened bread, which was to be eaten on the <hiys t>f the
Passover, and it was to prevent the defilement of those thin;^*
by any profane principle, that leaven was forbidden uiuler tlm
severe penalty of being cut oft' from Israel ; for tht-y who pro-
fane things celestial and spiritual, must needs ))erisli : it must
be obvious to every one, that this ceremonial observance would
never have been enforced in so strict and severe a manner, unless
some arcanum of this sort had been involved therein : all thing»
which were enjoined in that Church, had a mysterious repre-
sentation, even the act oi' baking ; as all the particulars reauired
of the children of Israel when they came forth out of Egypt,
viz., "That they should eat, in that night, flesh roasted with firo,
and unleavened hread with hitter herbs, that they should not eat
it raw, nor boiled in waters ' that they should eat the head on
the legs ; that they should not leave of it until the morning, Imt
should burn wdiat remained in the fire," Exod. xii. 8 — 10 ; each
of these particulars was representative, viz., the eating in the
night, the flesh roasted with fire, the unleavened bread witli
bitter herbs, the head on the legs, the not eating it raw or
boiled with waters, the not leaving of it till the morning, and
the burning what remained in the fire ; but the arcaiui repre-
sented hereby cannot be manifested, except by the internal
sense; it is by this sense alone it can appear, that all tilings
contained therein are Divine. The case is similar in respect to
the ceremonial rite concerning the Nazarite, "That the ))riest
should take a baked shoulder of a ram, and one unleavened cake
out of the basket, and one unleavened wafer, and should put them
on the palms of the hands of the Nazarite, after that he had
shaved his Nazariteship, Numb. vi. 19; he who does not know
that a Nazarite represented the celestial man, knows not also
that all and each of the things here related involve celestial
things, consequently arcana, which do not appear in the letter,
as a baked shoulder of a ram, an unleavened cake, an unleav-
ened wafer, and the shaving of the hair; hence it may appear
what an opinion they are capable of conceiving of the Word, who
do not believe that it contains an internal sense, inasmuch as
without an internal sense, the particulars related therein are ot
no consequence ; but when the ceremonial or ritual observance
is removed, then all appears Divine and Holy ; it is so likewise
in other instances, as here with the unleavened l)read, denoting
the holy [principle] of love, or the Holy of Hobes, as it is also
called in Moses, "The unleavened bread that is left shall l)o
eaten bv Aaron and his sons in the place of holiness, because it
is the lioly of Holies,'' Levit. xxiv. 9. Unleavened bread there-
fore is pure love, and the baking of unleavened bread is puri-
fication.
2343. And they did mi^-that hereby is signified appn-inua-
tion, appears from' the signification of eating, as denoting to lie
492 GENESIS. [Chap. xix.
communicated and to be joined together, and thus to be appro-
priated, concerning which see above, n. 2187. From what has
been ah-eady said and explained, it may appear what is the
nature of the things contained in the preceding verse, and in
this, in an internal sense, and how in that sense they cohere
together, since by the angels, it has been shown, is signified the
Lord's Divine-human [principle] and Holy proceeding; by
turning down to him, is signified to have abode ; by coming to
his house, to be confirmed in good ; by making a feast, to co-
habit ; by baking unleavened bread, to be purified ; and by eating,
to be appropriated : hence it is evident, what is the series of the
things treated of in an internal sense ; although nothing thereof
is apparent in the historical sense ; such is the order and series
which prevail in all and in every single part of the Word, but
the series itself, according to its true quality, cannot be made
apparent in an explication of each particular expression, for
hereby the contents seem unconnected, and the chain [contin-
uum] of the sense is broken ; but it is otherwise when all things
are viewed together in one idea, or are perceived by one glance
of thought, as is the case with those who are principled in the
internal sense, and are at the same time in celestial light from
the Lord ; to the view of such is presented, in the above words,
the whole process of the reformation and regeneration of those
who become men of the Church, here represented by Lot, viz.,
that at first they perceive somewhat of temptation, but when
they persist and conquer, that the Lord makes His abode with
them, confirms them in good, introduces them to Himself into
ILis kingdom, and cohabits with them, and there purifies and
perfects them, and at the same time appropriates to them all
things good and happy, and this by His Divine-human [princi-
ple] and Holy proceeding. That all regeneration, or new life,
and consequently all salvation, is from the Lord alone, is known
indeed in the Church, but is believed by few; the reason why
it is not believed is, because few are principled in the good of
charity, and if man be not principled in that good, it is as
impossible for him to believe what is true, as it is for a camel to
go through the eye of a needle, inasmuch as the good of charity
is the very ground of the seeds of faith ; truth and good agree
together, but truth and evil do not agree, being of a contrary
nature, and the one averse to the other ; wherefore so far as
man is principled in good, so far he is capable of being princi-
pled in truth ; or so far as he is in charity, so far he is capable
of being in faith, especially in this principal article of faith,
that all salvation is from the Lord : that this is a principal
article of faith, appears from many passages in the Word, as in
John, " God so loved the world, that He gave His only-hegotten
Son, that whosoever believeth on Ilim, should not perish, but
have everlasting life," iii. 16 ; again, "He that belidveih on the
2P.13.] GENESIS. 4l»3
So7i, hath everhisting lite, but he that believeth imt the Son,
shall not see life, but the wrath of God abideth on him," iii. .'}6 ;
and again, " This is the work of God, that ye heliere on Iflm,
whom the Father hatii sent," vi, 29 ; and again, "This is the
will of Him who sent Me, that every one who serth the Son^ and
helieveth on Him^ should have eternal life, and I will raise him
up in the last day," vi. 40 ; and again, " Except ye heUetu- tlmt
I ara^ ye shall die in your sins," viii. 24; and again, " I am the
resurrection and the life, he that believeth on Me^ though he die
he shall live; and every one who liveth and believeth on Me,
shall not die eternally," xi. 25, 26. That no one can believe on
the Lord, except he be principled in good, that is, that no one
can have faith, except he be principled in charity, appears also
from John, "As many as received, to them lie gave power to
become the Sons of God, believing on His name^ who were l)orn
not of bloods, nor of the will of the flesh, nor of the will of
man, but of God," i. 12, 13; and again, "I am the vine, ye
are the branches ; he that abideth in Me, and I in him, the same
bringeth forth much fruit, for without Me ye can do nothing ;
if any one abide not in Me, he is cast out abroad as a branch
and withered ; as the Father hath loved Me, so have Iloved you,
abide ye in My love ^ this is My commandment, that ye love one
another, as I have loved you,'''' xv. 5, 6, 9, 12. Hence it may
appear, that love to the Lord, and charity towards our neigh-
bour, is the life of faith; but that they who are principled in
evil, that is, who are in the life of evil, cannot believe that all
salvation is from the Lord, was made manifest to me from tliose
who came into another life from the Christian world, some of
whom, during the life of the body, had confessed with the lips,
yea, had taught, according to the doctrine of the Churcli, that
without the Lord there is no salvation, and yet had led a life of
evil ; these, at the bare mention of the Lord, instantly fllled the
sphere with mere scandals; for whatsoever oxiy one thinks in
another life, is manifestly perceived, and diffuses from itself a
sphere, in which is plainly discoverable the nature antl quality
of his faith, see n. 1394; in like manner, at the bare mention
of love or charity, there was perceived to arise from the same
spirits somewhat of a darkish and clotted appearance, whicli had
its birth from some defiled love, and which was of such a nature,
that it extinguished, sutrocated, and perverted every principle
perceptive of love to the Lord, and of neighborly love ; such
is the faith which prevails at this day, and which is said to be
saving without the good things of charity : The same were
questioned as to the faith which they then had, since it was
different from what they professed in the life of the body ; they
said (for in another life it is not possible for any one to conceal
what he thinks) that they believed in God the Creator of the
494 GENESIS. [Chap, xix
universe ; but being examined as to the truth of this, it was
discovered that they did not believe in any God, but conceived
all things to be of nature, and that the things related concern-
ing eternal life M'ere idle tales; such is the faith of all those
within the Church, who do not believe on the Lord, but say
they believe in God the Creator of the universe; for it is not
possible that truth should enter into the mind from any other
source, but from the Lord, nor can truth be inseminated except
in good which is from the Lord. That it is the Lord's Divine-
hunuin [principle] and Holy proceeding, by which and from
Mhich come life and salvation, plainly a])pear8 from the words
used at the Sacred Supper, " This is My body, this is My
blood ; that this is the Lord's Divine-human [principle], and
that thence comes whatever is holy, is evident ; it is the same
thing whether we call it the Divine-human [principle], or body,
or llesh, or bread, or Divine love ; for the Lord's Divine-human
[principle] is pure love, and His Holy proceeding is of love
alone, and the holy [principle] of faith is thence derived.
2344. Verse 4. Scarce as yet were they laid down^iohen the
tnen of the city^ the men of Sodom^ encoinpassed the house, from a
hoy even to an old man, all the people from the furthest part.
Scarce as yet were they laid down, signifies the first time ol
visitation : the men of the city, signifies those who are in falses :
the men of Sodom signifies those who are in evils : encom-
passed the house, signifies that they were contrary to the good
of charity : from a boy even to an old man, signifies talses and
evils, both such as were in the first stage of the growth, and
such as were confirmed : all the people from the furthest part,
signifies all and each of the things appertaining thereto.
2845. Scarce as yet were they laid doivn — that hereby is sig-
nified the first time of visitation, appears from what was said
above, n. 2323, 2325, concerning evening and night, as denot-
ing visitation and judgment; here indeed no mention is made
either of evening or night, but it is said, *■' Scarce as yet were
thev laid down," and thus is signified the time of evening
advancino- towards niy-ht, or the time of the nii>ht's comnien-
cing, consequently the first time of visitation upon the wicked,
as also is evident from what follows ; for the inquisition respect-
ing the wicked within the Church, who are understood by
Sodom, here commences.
234(5. The men of the city — that hereby are signified those
who are in falses, and that the men of Sodom signify those who
are in evils, apjiears from the signification of a city and of
Sodom; that, a city signifies truths, and also falses, or things
contrary to truths, was shown above, n. 402 ; and that Sodom
signifies evils of every kind, was shown, n. 2220, 2246: inas-
much as inquisition, or visitation, was made both concerning
2344— 2;US.J GENESIS. 4;>5
evils and falses, it is therefore said, '"The luoii of the city, the
men of Sodom ;" unless both had been understood, it wouM
only have been said, "The men of Sodom."
2347. Encompassed the house — that hereby is si<rniHed that
they were contrary to the good of charity, appears from the sig-
nification of house, as denoting celestial good, which is no otlier
than the good of love and charity, concerning which see above,
n. 2048, 2233; also from the signification of encompassing, as
denoting to be contrary thereto, or to attack and assault it with
a hostile intention.
2348. From a hoy even to an old man — that hereby are sig-
nified falses and evils, both such as were in the first stage of
their growth, and such as were confirmed, may appear from the
signification of a boy and an old man, when predicated of falses
and evils, viz., that boys are those which are not yet grown to
maturity, consev^uently are in an early stage of growth, and old
men are those which have come to an advanced age, 'Conse-
quently are confirmed; boy and old man occur also in other
])arts of the Word in a similar sense, as in Zechariah, "There
shall yet old men and old women dwell in the streets of Jeru-
salem, and the streets of the city shall be filled with hoys and
girls playing in the streets," viii. 4, 5; where Jerusalem denotes
the Lord's kingdom and Church, see n. 402, 2117 ; streets
denote truths therein, see n. 2330 ; thus old men denote con-
firmed truths, and old women confirmed goodnesses ; boys
playing in the streets denote truths in the first stage of their
g/owth, and girls denote goodnesses in the first stage of their
g.-owth, and the affections thereof, together with the joys thence
derived ; hence it appears, how things celestial and spiritual are
changed into things historical, in their descent into worldly
things, such as appertain to the literal sense of the Wortl, in
which sense there is scarce any appearance of any thing here
meant by old men, boys, women, and girls, but what is expressed
in the letter : So in Jeremiah, " I will pour out upon the little
child in the street of Jerusalem, and upon the asseml)ly of
young men together, for even the man with the woman shall be
taken, the oldman^\\S\ him that is full of days ^'' vi. 11 ; where
the street of Jerusalem denotes the falses which prevail in the
Church, see n. 2336, of which falses, such as are in the first
stage of their growth, and adult, are called a little child and
young men, and such as are old and confirmed are called an
old man and full of days ; again, in the same Proi)het, '" 1 will
disperse in thee the horse and his rider, and 1 will disperse m
thee the chariot and him that is carried therein; ami 1 wdl
disperse in thee the man and the woman, and 1 will disjierse in
thee the old man and the hoy,'' li. 21, 22 ; where in like manner
old man denotes truth confirmed, and boy denotes truth in it*
first stage of growth : again, in the same Prophet, " Death it
496 GENESIS. [Chap, xix
come up into the windows, is entered into our palaces, to cut
off the little child in the street, young men cut of the lanes," ix.
21 ; where little child denotes truths in the first stage of their
growth, which are cut off, when death enters into the windows
and palaces, that is, into things of the understanding and of the
will ; that windows denote things of the understanding, may be
seen above, n. 655, 658 ; and that palaces or houses denote
things of the will, may be seen, n. 710. ;
2349. All the people from the farthest part — that hereby art
signified all and singular the things thereof, appears from what
goes before, viz., that by boys and old men are signified falses
and evils, both such as are in an early stage of growth, and such
as are confirmed ; hence people from the furthest part denotes
all and singular the things thereof; people in general also sig-
nify falses, see n. 1259, 1260. Here then is described the first
state of those within the Church, who are contrary to the good
of charity, and consequently contrary to the Lord, for one
implies the other, inasmuch as no one can be joined with the
Lord except by love and charity, love being essential spiritual
conjunction, as may appear from the essence of love ; and he
who cannot be joined to the Lord, cannot acknowledge him :
that they who are not principled in good, cannot acknowledge
the Lord, that is, cannot have faith in Him, appears from these
words in John, " Light is come into the world, but men loved
darkness rather than light, because their deeds were evil / for
whoso doeth evil things^ hateth the light, neither cometh he to
the light, lest his deeds should be reproved ; but he who doeth
truth, cometh to the light, that his deeds may be made manifest,
inasmuch as they are wrought in God," iii. 19 — 21 ; whence it
is evident, that they who are contrary to the good of charity,
are contrary to the Lord, or, what is the same thing, that they
who are principled in evil hate the light, neither come they to
the light ; that the light is faith in the Lord, and is the Lord
Himself, appears in John, chap. i. 9, 10 ; chap. xii. 35, 36, 46.
In like manner, it is evident from other passages in the same
Evangelist, that they who are not principled in good, cannot
acknowledge the Lord, as from these words, " The world can-
not hate you, but Me it hateth, because I witness concerning
it, that its deeds are evil^'' vii. 7 ; and still plainer from these
words in Matt., " He shall say to them on the left, depart from
Me, ye cursed ; for I \va3 hungry, and ye gave Me no meat ; I
was thirsty, and ye gave Me no drink ; I was a stranger, and ye
did not gather Me ; naked, and ye did not clothe Me ; sick,
and in prison, and ye did not visit me ; verily I say unto you,
inasmuch as ye did it not unto one of the least of these, ye did
it not unto Me," xxv. 41 — 43, 45 ; hence it appears, how they
are against the Lord, who are against the good of charity ; also
that every one is judged according to the good which is o)
2349— 2352.J GENESIS. 4!)7
charity, not according to the trutli whicli is ot" liiith, whi'u such
truth is sei)arate iVoni good ; as it is also said in aiidtlirr place
in JMatthew, ''Tlie Son of Man siiall come in the ^xhn-y of His
Father with His angels, and then shall he render to every '(ine
accoi'ding to Ids deeds ^'''' xvi. 27; deeds denote the good things
which jjroceed from charity; the things which are of charity,
are also called the fruits of faith.
2350. Verse 5. And they cried to Lot^ and said uuto him^
where are the men loho came to thee hy night f bring thua out to
-ics, that we may know them. They cried to Lot and said nntn
him, signifies the false [principle] grounded in evil enraged
against good : where are the men who came to thee, signifies
denial of the Lord's Divine-human [principle] and Holy pro-
ceeding: by night signifies the hist time, wiien they are no
longer acknowledged : bring them out to us that we may know
them, signifies that they were desirous to show that it is false to
acknowledge the existence of the Lord's Divine-human [prin-
ciple] and Holy proceeding.
2351. They cried to Lot and said to him — that hereby is sig-
nified the false [principle] grounded in evil enraged against
good, may appear from the signification of crying, and also of
Lot, and thus from the affection contained in the words spoken :
that crying is predicated of the false [principle], was shown, ]i.
2240 ; that Lot represents the men of the Church who a -e
principled in good, consequently good itself, was shown, lu
2324; hence, and from the afi'ection of anger which is in thetie
words, it is evident, that hereby is signified the false [princii)k'J
grounded in evil enraged against good. That the false [jirin-
ciple] is of several kinds, but that in general it may be reduced
to two, viz., the false [principle] which is produced from evil,
and that which produces evil, may be seen, n. 1188, 1212, 1295,
1679, 2243; the false [principle] derived from evil, whicii pre-
vails within the Church, is that princi})le more especially which
favors evils of life, as when it is adopted as a i»rincii>le, that
goodness, that is, charity, does not constitute a nuiu of the
Church, but that Church-membership is effected by truth, that
is, by faith, and that man is saved, notwithstanding his having
lived in evils through the whole course of his life, if so be, when
the bodily principles are in a state of inactivity, as is usually the
case at the approach of death, he does but utter some expres-
sions of faith with apparent affection; this is the false [prin-
ciple] which is particularly enraged against the [u-inciple of
good, and is here signified by the men of the city crying to Lot.
The cause of anger is all that which endeavi.rs to destroy the
delight of any love ; it is called anger, when evil assaults good,
but it is called zeal when good chides evil.
2352. Where are the 7iien ivho came to thee? — that hereby ig
signified a denial of the Loid's Divine-human [principle] and
498 GENESIS. [Chap. xix.
Holy proceeding, appears from the signifiiiation of the two men
«poken of above, n. 2320, and also from the affection which is
concealed in these words of anger; and likewise from what
immediately follows, where it is said, " Bring them out to ns
that we may know them ;" hence it is evident that such denial
'is implied: that they who are contrary to the g^od of charity,
3ire also contrary to the Lord, and in heart deny Him, although
from selfish and worldly views they profess Him with their lips
may be seen above, n. 2343, 2349.
2353. That by night, signifies the last time when the Lord's
Divine-human [principle] and Holy proceeding are no longer
acknowledged, appears from the signification of night, as being
a time of darkness, when the things which are of the light are
no longer seen : the angels did not come in the night, but in
the evening, nevertheless since they are the men of Sodom who
epake and cried, that is, who are principled in what is false and
evil, it is therefore not said in the evening, but in the night;
for night in the Word signifies a time and state when there is
no longer any light of truth, but mere false and evil principles,
consequently it signifies the last time when judgment comes ;
in this signification it is used throughout the Word, as in
Micah, "Thus saith Jehovah against the Prophets that seduce
the people ; night is unto you from the vision, and it is dark
anto you by reason of divination, and the sun is set upon the
Prophets, and the day is Mack over them," iii. 5, 6 ; where
Pruphets denote those who teach falses ; night darkening, the
fietuing of the sun, and the day growing black, denotes falses
anu evils: so in John, "If any one walk in the day he doth
noi scumble, but if any one walk in the nighty he stumbles,
because the light is not in him," xi. 9, 10 ; where night denotes
the false [principle] grounded in evil ; light denotes truth
grounded in good ; for as all the light of truth is derived from
good, so all the night of the false [principle] is derived from
evil : again. " I must work the works of Him that sent Me,
wnilst it IS (lay, the night cometh when no one can work," ix. 4;
wnere day denotes the time and state when there is goodness
iuid truth, but night the time and state when there is evil and
the lalse: so in Luke, " I say unto you, in that night, two shall
■ije on one bed, the one shall be accepted, the other shall be for-
saken,''' xvii. 34 ; where night denotes the last times, when there
ishall be no longer any trutii of faith. Inasmuch as in Egypt,
when the children of Israel came forth thence, was represented
the \astation of good and truth within the Church, and that
uotlung any longer prevailed but the false and evil, therelbre it
Aas enjoined tnat they should go forth at midnight^ Exod. xi. 4 ;
and it came to pass that at midnight all the first-boj-n of Egypt
werb slam, Exod. xii. 12, 29, 30; and whereas, they, who are
•^rincipleu in goodness and truth, who were represented by tlie
*23r)3— 2355.] GENESIS. 499
«hiidreii of Israel, were guarded in the midst of falses and evils.
like Lot in Sudoni, therefore that ni<ijlit, in respect to sucii, it»
called a night of the guardings of Jehovah^ verse 42 of the same
chapter.
2354. Bring them, out to us, that we may know them-~\\\2X
hereby is signified that they were desirous to show that it is
false to acknowledge the existence of the Lord's Divine-human
[principle] and Holy proceeding, appears from the signification
of the two angels spoken of above, n. 2320 ; and also from the
afit'ection of anger with which these words were spoken, and in
which there is a principle of denial. The state here described
is the first state of the Church in vastation, that is, when there
begins to be no faith, because there is no charity, which state
is such, as was said, that they who are in it, being contrary t<>
the good of charity, are also void of faith, and especially vtiid of
an acknowledgment of the Lord's Divine-human [principle] and
Holy proceeding ; this is denied in heart by all those who are
in the life of evil, that is, by all those who despise others in
comparison with themselves, who bear hatred towards all that
do not pay them due respect, who take delight in indulging
revenge, and exercising cruelty towards the same, and who
make light of adulteries ; the Pharisees of old, who openly
denied the Lord's Divinity, acted more uprightly than these at
this day, M^ho for the sake of self-respect, or filthy lucre, pay the
Lord an external holy worship, but internally cherish this i)ro-
fane principle; the successive states of such, as to their nature
and quality, are described in what follows by the men oi
Sodom, and at length, by the overthrow thereof, verses 24, 25.
The case with man, as it has been before observed, is, that
there are evil spirits, and at the same time angels attendant on
him, and that by evil spirits He has communication with hell,
and by angels with heaven, see n. 687, 697; in proportion,
therefore, as man's life accedes to evil, in the same proportion
he is under an influx from hell ; but in proportion as it accedes
to good, in the same proportion he is under an influx from
heaven, consequently from the Lord ; hence it is evident, that
they who are in the life of evil, cannot acknowledge the Lord,
but form to themselves innumerable contradictions against Him,
inasmuch as they are receptive of an influx of phantasies trom
iiell; whereas they who are in the life of good, acknowledge
the Lord, inasmuch as they are under the influx of heaven, the
principle whereof is love and charity, because heaven is of the
Lord, from whom come all things appertaining to love and
charity, see n. 537, 540, 547, 548, 551, 553, ^"ih, 213C.
2355. Verses 6, 7. And Lot went out to them to the door, and
«hut the inner door after him. And he said, I j^ray you, my
brethren, do not evil. Lot went out to them to tiie door, sigui
lies that he prudently applied himself: and shut the inner doot
500 GEKESIS. [Chap, xix
after him, signifies lest they should violate the good of charity,
and should deny the Lord's Divine-human [principle] and Holy
proceeding : And he said, signifies exhortation : I pray you, my
brethren, do not evil, signifies that they should not violate those
things ; he calls them brethren, because it was from a principle
of good that he exhorted them.
2356. And Lot went out to them to the door — that hereby is
signified that he prudently applied himself, appears from the in-
terior sense of door, and of going out to the door ; door, in the
Word, signifies that which introduces, or lets in, either to truth,.
or to good, or to the Lord ; hence it is, that door also signifies
truth itself, and likewise good itself, and also the Lord Himself,.
for truth leads to good, and good to the Lord ; such things were
represented by the door and vails of the tent, and also of the
temple, see n. 2145, 2152, 2176; that this is the signification
of door, appears from the Lord's words in John, "He that en-
tereth not in by the door into the sheepfold, but climbeth up
some other way, the same is a thief and a robber; but he that
entereth in by the door^ is the shepherd of the sheep, to him the
door-keeper openeth. I am the door of the sheep ; by Me if any
one enter in, he shall be saved," x. 1, 2, 3, 7, 9 ; where door
denotes truth and good, consequently the Lord, who is essentii.l
truth and good. Hence it is evident what is signified by beimr
let in through a door into heaven, consequently what is signifie'l
by the keys, whereby it is opened. But in the present case by
door is signified something good, adequate to the genius or tempex*
of those who encompassed the house ; for door [janua] is here dis-
tinguished from the inner door [ostimn^^ and was before the house
as appears from this circumstance, that Lot went out, and that
he shut the inner door [ostiur/i] after him ; and that that good
was blessedness of life, appears from what immediately follows,,
whereby he would persuade those who were principled in what
is false and evil ; for such do not sufi'er themselves to be per-
suaded by tiie most essential good, but reject it ; hence it i&
evident, that by going out to the door is here signified that he
prudently applied himself.
2357. And he shut the inner door after him — that hereby i&
signified prevention, lest they should violate the good of charity,
and should deny the Lord's Divine-human [principle] and Holy
proceeding, appears from what has been already said; to shut
the inner door [ostiurri] is to prevent their entrance, and in the
present case, to prevent their entrance into good signified by
house, and thus to prevent their entrance to the Divine and holy
of the Lord. These words also involve a deeper arcanum, into the
sense and idea whereof the angels are admitted, when they are
read ; the arcanum is this, that they who are in the life of evil»
are admitted no further than to the mere knowledge of good and
of the Lord, but not to the very essential acknowledgment and
2356—2360.] GENESIS. 5ol
beliet thereof; the reason is, because so lon<^ as they are evil,
they cannot at the same time be in good, inasmuch as no one
can serve two masters ; whosoever once acknowledges and be-
lieves, in case he returns to the life of evil, profanes what is good
and holy; but he wlio does not acknowledge and believe, is nut
capable of such profanation ; therefore, by the ]>rovi(lence of the
Lord, care is taken that man may he admitted no further into
real acknowledgment and belief of heart, than he is caj>able of
being afterwards pi-eserved in; and this l)y reason of the punish-
ment attending profanation, which in hell is most grievous : it is
on this account that at this day so few are permitted to believe,
from the heart, that the good of love and charity is heaven in
man, and that the all of the Divinity is in the Lord ; for at this
day the generality of mankind are in the life of evil; this then
is what is interiorly signified by this circumstance, that Lot shut
the inner door after him ; for the inner door [ostuim] was that
by which entrance was had into the house itself, where the
angels were, that is, into the good principle where the Lord is.
2358. And he said — that hereby is signified exhortation, aj)
pears from what immediately follows, consequently without fur-
ther explication.
2359. I pray you, my brethren, do not evil — that hereby is
signified that they should not violate those things, viz., the good
of charity, and the Lord's Divine-human [principle] and Holy
proceeding, appears from the signification of doing evil, as de-
noting to violate. Hence it is evident that the subject here
treated of is concerning those who are within the Church, and
that these are they who are meant by the men of Sodom ; for
no one can violate those things, except he be in possession of
the Word. That these things are most holy, may appear from
this consideration, that no one can be admitted into the Lord's
kingdom, that is, into heaven, unless he be principled in the
good of love and charity; and no one can be principled in tlie
good of love and charity, unless he acknowledges the Divine and
holy [principle] of the Lord ; from Him alone that principle
flows, entering by influx into the essential good which is fi\)m
Him ; the Divine [principle] cannot flow but into the Divine
[principle], nor be communicated to num, except by the Lord's
Divine-human [principle], and the holy [principle] thence pro-
ceeding ; hence may be understood what is meant by the Lord's
being AH in All in His kingdom, and also that whatever good
thing appertains to man, is not of man but of the Lord.
2360. That the reason of his calling them brethren is, be-
cause it was from a principle of good that he exhorted them,
appears from the signification of brother; brother, in the Word,
signifies the same thing as neighbor, by reason that every one
ought to love his neighbor as himself; thus brethren are so
called from a principle of love, or, what is the same thing, from
502 GENESIS. [Chap. xix.
a principle of good ; this name and salutation of neighbor haa
its ground in this circumstance, that the Lord in heaven is the
Father of all, and that he loves all as His sons, and thus that love
is spiritual conjunction ; hence the universal heaven resembles,
as it were, one generation derived from love and charity, see n.
685, 917 ; therefore all the sons of Israel, as representing the
Lord's celestial kingdom, amongst each other were called
brethren, and also companions, but when called companions, it
was not from the good of love, but from the truth of faith ; as
in Isaiah, "They help every man his companion^ and every one-
saith to his hrothsr^ strengthen thyself," xli. 6 ; and in Jeremiah,
"Thus shall ye say every man to his companion^ and every man
to his brother^ what hath Jehovah answered, and what hath Je-
hovah spoken?" xxiii. 35; and in David, "For the sake oi ^ny-
hrethren^ and my companions^ I will say, Peace be within thee,"
Psalm cxxii. 8 ; and in Moses, " He shall not press his coni-
pa7iion and his hrother^ because the release of Jehovah is pro-
claimed," Deut. XV. 2 ; and in Isaiah, " I will confound Egypt
with Egypt, and they shall fight a man against his brother and
a man against his companion^'* xix. 2. Again in Jeremiah, "Take
ye heed every man of his companion^ and trust ye not to any
brother^ for every hrother by supplanting will supplant, and every
companion will slander," ix. 4. That all of that Church wei'e-
called by one name, brethren, appears from Isaiah, "They shall
bring all your brethren from all nations an offering to Jehovah,
on horses, and on chariots, and on coaches, and on mules, and
on dromedaries, to the mountain of my Holiness, Jerusalem, "^
Ixvi. 20: they who are acquainted with no other sense but that
of the letter, as is the case with the Jews, believe that the pos-
terity of Jacob are alone signified here by brethren, and that
they shall be brought back to Jerusalem by those whom they
call Gentiles, on horses, and on chariots, and on coaches, and on
mules; but by brethren are meant all who are principled in good ;.
and by horses, chariots, and coaches, are signified such thinga
as appertain to truth and good ; and by Jenisalem is meant the
kingdom of the Lord. So in Moses, " If there shall be amongst
thee a needy one of thy hrethren^ in one of thy gates, thou
shalt not harden thy heart, and thou shalt not shu^ up thine
hand from thy needy brother^''"' Deut. xv. 7, 11 ; and again, " Out
of the midst of thy brethren thou shalt set a king over thee, thou
shalt not be able to set over thee a man who is a stranger, who is
not thy hrother ; and he shall not lift up his heart above A/*
brethren:;^ Deut. xvii. 15, 20; and again, "A Prophet shall Je-
hovah thy God raise up to thee out of the midst of thee, from
thy hrethren^ Him shall ye obey," Deut. xviii. 15, 18. Hence
it is evident, that the Jews and Israelites all called each other
brethren, but those who were in covenant with them they called
companions; yet whereas they had no understanding of th»
2361.] GENESIS. 5(i3
word but as to its historical and worldlv cjiitents, tliev sup-
posed that they called each other bretlireii inun no other ijrniind,
but because they were all the sons of one father, or Abraham ;
when nevertheless they were not called brethren fiMui this
fj^ronnd, but from the good which they re])resented ; Abraham
also, in an internal sense, is nothing else but essential love, that
is, the Lord, see n. 1893, 1965, 1989, 2011 : whose sons, und
consequently brethren to each other, are all they, wiio are prii»-.
cipled in good, yea all who are called neighbors, as the LonI
teaches in Matthew : " One is your master, Christ, all ye aru
hrethren^'' xxiii. 8 ; and again, " Whosoever is lieedlessly angry
with his hrother^ shall be liable to judgment ; whosoever shall say
to his hi^other^ Raca, shall be liable to the council. If tho\i otiei-
thy gift upon the altar, and there remember that thy hrotJu f liutli
any thing against thee, leave there thy gift before the altar, and
go first and be reconciled to thy brother^'''' v. 22 — 2rt : Anct
again, "Why perceivest thou the mote which is in thyhuthertt
ej-e ; how wilt thou say to thy brother^ let me cast out the mote
from thine eye," vii. 3, 4. And again, " If thy brother hath siniud
against thee, go and tell him his fault between thee and hint
alone ; if he shall hear thee, thou hast gained thy brother^'' xviii.
15. Again, "Peter coming to him, said, Lord, how often
shall ray brother sin against nie, and I forgive him?" xviii. 21.
Again, " So also shall my heavenly Father do unto you, if
ye from your hearts forgive not every one his brother their
trespasses," xviii. 35. From these passages it is manifest, that
all in the universe are called brethren, and that these brethren
are each other's neighbor, and that for this reason, because
every one ought to love his neighbor as himself, consecpiently
all are called brethren from a principle of love or good : And
whereas the Lord is essential good, and regards all from a i»rin-
ciple of good, and is real neighbor in a supreme sense, thei-e-
fore He also calls them brethren, as in John, "Jesus said unto-
Mary, go to My brethren^'' xx. 17 ; and in Matthew, " The king;
shall answer, and say unto them, verily I say unto you, inasmuchi
as ye did it unto one of the least of these My brethren^ ye did
it unto Me," xxv. 40. Hence then it is evident, that l)rotlier is
an expression of love.
2361. Behold^ I pray ^ I have two daughters^ which hare not
known man; let rae^ Ipray^briny them out to you^ and ye may
do to them as is good in^ your eyes ; only to these men do not'
'.my thing; becatise therefore they came into the shadow of my:
oeam. Behold, I pray, 1 have two daughters which have not
known man, signifies the affections of good ami of truth : let nuv
I pray, bring them out to you, signifies blessedness «h-rived from,
them : And'do to them as is good in your eyes, signifies enjoy-
ment in proportion to perception, from a principle of g"od :
Only to these men do not any thing, signifies that tliey should
504 GENESIS. [Chap. xix.
not violate the Lord's Divine-human [principle] and Holy pro-
ceeding. Because therefore they came into rfie shadow of my
beam, signifies that they are principled in the good of charity :
the shadow of the beam, signifies in a general obscure principle
thereof.
2362. Yerse 8. Behold^ I have two daughters which have not
known man — that hereby are signified the affections of good and
of truth, appears from the signification of daughters, as denoting
aflections, concerning which see n. 489 — 491 ; by not knowing
man is signified, that the false principle had not defiled them ;
for man [vm']* signifies rational good, and also in an opposite
sense the false principle, seen. 2G5, 749, 1007 : There are two
afiections, viz., of good and of truth, see n, 1997 ; the former,
or the affection of good, constitutes the celestial Church, and is
called in the Word the daughter of Sion, and also the daughtei
the virgin of Sion ; but the latter, or the affection of truth,
constitutes the spiritual Church, and is called in the Word the
daughter of Jerusalem ; as in Isaiah, " The daughter the virgin
of Sion hath despised thee, and laughed thee to scorn ; the
daughter of Jerusalem hath shaken her head behind thee,"xxxvii.
22 ; 2 Kings xix. 21 ; and in Jeremiah, " What shall I liken to
thee, 0 daughter of Jerusalem f What shall I equal to thee, and
I will comfort thee, 0 virgin daughter of Sion^'''' Lament, ii. 13 ;
and in Micah, " Thou, O tower of the flock, the hill of the
daughter of Sion ^ even to thee shall he come, and there shall
come dominion first, the kingdom of the daughter of Jerusalem^''
iv. 8 ; and in Zephaniah, "Rejoice, O daughter of Sion ^ shout,
O Israel ; be glad and exult with all the heart, 0 daughter of
Jerusalem^'' iii. 14 ; and in Zechariah, " Exult greatly, O
daughter of Sion ^ shout, O daughter of Jerusalem^ behold, thy
King will come to thee," ix. 9 ; Matt. xxi. 6 ; John xii. 15.
That the celestial Church, or the celestial kingdom of the Lord,
is called the daughter of Sion from the affection of good, that
is, from love to the Lord Himself, may be further seen in Isaiah
x. 32 ; chap. xvi. 1 ; chap. Hi. 2 ; chap. Ixii. 11 ; Jer. iv. 31 ;
chap. vi. 2, 23 ; Lam. i. 6 ; chap. ii. 1, 4, 8, 10 ; Micah iv. 10,
13 ; Psalm ix. 14 ; and that the spiritual Church, or spiritual
kingdom of the Lord, is called the daughter of Jerusalem from
the affection of truth, and thus from charity, or neighborly
love, may be seen Lam. ii. 15. The nature and quality of each
of these churches have been frequently treated of in the fore-
going work. The celestial Church, in consequence of being
principled in neighborly love, by virtue of love to the Lord, is
likened especially to an unmarried daughter, or virgin, yea, is
also called a virgin, as in John, " These are thev who have not
been defiled with women, for they are virgins : These are thejr
* See note in the first volume, n. 156,
28t)2, 2363.J GENESIS. 505
who follow the Lamb Mhithersoever He goetli ; Inr they are
without spot before the throne of God," xiv. 4, 5 : That this,
also, 7night be re])resented in the Jewish Church, tlie jiriests
were enjoined to take for wives virgins, and not widows, Levit.
xxi. 13 — 15 ; Ezek. xliv. 22. From the things coiitainrd in this
verse, it may appear how pure the Word is in an internal sense,
although it appears otherwise in the letter; for Mliilst these
words are read, 'i Behold, I pray, I have two daughters, whicli
have not known man ; let me, I pray, bring them out to you,
and ye may do to them as is good in your eyes ; only to tiiese
men do not any thing," somewhat impure gets admission into
the ideas, especially with those who are in the life of evil ; but
nevertheless, that these words are perfectly chaste in the internal
sense, appears from their explication, by which it is shown, that
they signify the affections of good and truth, and the blessed-
ness perceivable from the enjoyment thereof, by those who do
not violate the Divine and holy [principle] of the Lord.
2363. Let me^ I pray ^ hring them out to you — that hereby is
signified blessedness arising from them, viz., from the affections
of good and of truth, appears from the sense of those words,
when they are predicated of affections, which are here under-
stood by daughters. Li respect to this circumstance, that there
is blessedness and happiness only in the aff'ection of good and
truth, it is utterly unknown to those who are in evil and the
delight thereof; such blessedness appears to them either as
having no existence, or as being somewhat sad and melanchcdy,
or as somewhat painful, and even destructive of all life ; this is
the case with infernal genii and spirits ; they suppose and
believe, that if the delight of self love, and the love of the
world, consequently of the evils therein originating, was taken
away from them, there could nothing of life be left remaining
to them ; but when it is shown them, that essential life, with its
blessedness and happiness, then commences, they become sad
and sorrowful, by reason of the loss of their own delight ; and
when they are brought amongst those who are principled in such
essential life, they are seized with pain and torment ; moreover,
on such occasions they begin to be sensible of somewhat in
themselves which is cadaverous, and dreadfully infernal, where-
fore they call heaven, wherein that blessedness and hap|)ines8 is,
their hell, and endeavor by flight to rem<jve, and hide them-
selves as far as possible from the face of the Lord : Nevertheless,
that all blessedness and happiness consist in the affection of
good, which is of love and charity, and in the affection of truth,
which is of faith, so far as the latter leads to the former, may
appear from this consideration, that heaven, that is, angelic life,
consists therein, and also that those affections operate from the
inmost principles of the soul, because they flow in through the
inmost principles from the Lord, see n. 5-1:0, 541, 545 ; at llie
506 GENESIS. [Chap, xix
Bame time, also, wisdom and intelligence enter and fill the
inmost parts of the mind, enkindling a celestial flame in the
principle of good, and a celestial light in the principle of truth,
and this with a perception of blessedness and happiness, of which
nothing can be said but that it is inexpressible ; they who are in
this state perceive liow sad and lamentable, and void of all
reality, the life of those is, who are in the evils of self love and
the love of the world. But in order to a fuller knowledge and
conviction respecting the nature and quality of this life, viz.,
the life of self-love and the love of the world, or, what is the
same thing, the life of haughtiness, of avarice, of envy, of
hatred, of revenge, of unmercifulness, and of adultery, let any
ingenious person only draw for himself the character of any one
of these evils, or, if he be able, let liim paint it in a visible
image before his eyes, according to the ideas which he may con-
ceive of it, from experience, from science and from reason, he
will then see, in proportion to the energy of his description or
picture, how horrible those evils are, and that they are diaboli-
cal forms, in which there is nothing human ; such forms aP
those persons become after death, who perceive delight in such
evils, and the greater their delight is, so much more horribV
are their forms; but, on the other hand, let the same perse n
draw a character of love and charity, or let him image them to
himself under some form, he will then see, in proportion to the
energy of his description or delineation, that they are angelical
forms, full of whatever is blessed and beautiful, and containing
in them a celestial and Divine [principle] ; can any one believe
that these two forms, the angelical and the diabolical, can abide
together? and that the diabolical form may be put oif, and be
transcribed into the form of charity, and this by a faith to which
the life is opposite ? for after death every one's life remains, or.
what is the same thing, his affection, and according thereto are
all his thoughts, consequently his faith, which thus manifests
itself such as it had been in the heart.
2364. And ye may do to them as is good in you7' eyes — that
hereby is signified enjoyment, in proportion to perception from
a principle of good, may also appear from the sense of the words,
and also from the series of the things treated of, when they are
predicated of affections, which are stgnified by daughters. That
Lot applied himself prudently, was signified by his going out to
them to the door, see n. 2356 ; his prudence herein appears by
what is here said, and by what follows in this verse, viz., that
they should enjoy the blessedness of the affections of good and
truth, in proportion as they did it from a good principle, which
is signified by doing to them as was good in" their eyes ; to enjoy,
in ])roporti<'n to goodness of principle, here means, in proportion
as they knew it to be good, no one being obliged beyond this ;
for all are bended b^ the Lord to goodn'ess of life by the good
236^—2367.] GENESIS. 5» »7
of their faith; thus there is a difference in this respect hetweeii
Gentiles and Cin-istians, between the simple and the learned,
between infants and adults, each being diK'ratcd on by the \j>n\
in a different manner; they who have contracted long hai)its of
evil, are bended to good by abstaining from evil, and by intend-
ing well, and by doing this according to their best apjtrt'hensioiis
and conceptions ; their intention or end in such case is regarded ;
and although their actions are not good in themselves, still
from the goodness of the end they derive somewhat of goi>d,
and thence of life, which constitutes their blessedness.
2365. Otily to these luen do not any thimj — tliat hereby is
signified that they should not violate the Lord's Divine-human
[principle] and Holy proceeding, appears from the signification
of the men and angels spoken of above.
2366. Fo7' thtrefore came they into the shadow of my hcani —
that hereby is signified that they are in the good of charity,
appears from the signification of house, as denoting good, sc(j
n. 710, 2233, 223'1, which is here called a shadow of a beam,
for a reason which will be seen immediately.
2367. With respect to the shadow of a beam denoting a
general obscure principle, the case is this; the perception of
good and of truth is but in an obscure principle with even a re-
generate man, much more so with one who is in external worship,
and who is here represented by Lot ; affections, as well as i)ei"-
ceptions, whilst nian is in things corporeal, that is, during hi;?
continuance in the body, are of a most general nature, conse-
quently most obscure, howsoever man may think to the con-
trary, there being myriads upon myriads of things in every
slightest afi'ection, and even in every idea of perception whici)
appear to him as one, as wdl be shown hereafter, by the Divine
Mercy of the Lord, when we come to treat of affections and
ideas. Man may at times, by reflection, explore and describe a
few of the things which are in him ; but still innumerable, yea,
indefinite things lie concealed, which never come to his knowl-
edge, nor can come, so long as he lives in the body, but ai'e
made manifest as soon as bodily and worldly things are extinct ;
this may plainly enough appear from this consideration, that
man, who is principled in the good of love and charity, when
he passes into another life, comes from an obscure life inti) a
clearer and brighter, as from a kind of night into day, and in
proportion as he is admitted into the Lord's heaven, in the same
proportion the life becomes clearer, till at length he comes to
the light in which the angels are, whose light of intelligence and
wisdom is inexpressible; the luminous principle* in which man
is, is respectively dark when compared with that light: It is
* See note, ii. 884, concerning the difference between tlie Latir lumen (whicfc
re here render luminous principle) and lux.
508 GENESIS. [Chap. xix.
from this ground that it is here said, that they came into the
shadow of his beam, by which is signified, that they were in a
general obscure principle, that is, that he knew little concerning
tlie Divine and holy [principle] of the Lord, but still that he
acknowledged and had faith in the existence thereof, and of its
being present in the good of charity, that is, with those who are
principled in that good.
2368. Verse 9. And they said,, come further ; and they said,
is one come to sojourn^ and shall he judge in judging 1 now will
we do evil to tliee more than to them / and they pressed on the
man^ on Lot^ exceedingly y and they came near to break the inner
door. And they said, signifies a reply in anger : come further,
signifies the threats of their anger : and they said, Is one come
to sojourn, signifies who are of another doctrine and of another
life : and shall he judge in judging, signifies shall they teach us :
now will we do evil to thee more than to them, signifies that
they would reject the good of charity more than the Divine-
human [principle] and Holy proceeding of the Lord : and they
pressed on the man, signifies that they were desirous to do
violence to truth : on Lot exceedingly, signifies that they were
especially desirous to do violence to the good of charity : and
they came near to break the inner door, signifies that they
attempted to destroy both truth and the good of charity.
2369. And they said — that hereby is signified a reply from
a principle of anger, may appear from what goes before, and
from what follows, consequently without explication.
2370. Come further — that hereby are signified threats of anger,
viz., against the good of charity, appears from the signification
of Lot, as denoting the good of charity, to whom and con-
cerning whom, these words were spoken ; that the words are
threats of anger, appears from the words themselves, and from
what follows, as implying that they would altogether reject the
good of charity, if he spake and endeavored to persuade them
any more concerning it, which is what is signified by coming
further,
2371. And they said., is one come' to sojourn — that hereby is
signified who are of another doctrine and another life, appears
from the signification of sojourning, as denoting to be instructed
and to live, and consequently denoting doctrine and life, con-
cerning which, see n. 1463, 2025. The state of the Church is
here described as to its quality about the last times, when tiiere
is no longer any faith, because there is no charity, viz., that the
good of charity, in consequenceof seceding altogether from life,
is also rejected from doctrine. The subject here treated of is
not concerning those who falsify the good of charity, by explain-
ing it in favor of self, and ibr the sake of self, that they may
be greatest, and with a view to worldly goods, that they may
possess all, and who claim to themselves the distribution of
236S— 23n.J GENESIS. 509
rewards and favors, tluis defiling the good of eluirity hv vari-
ous arts and illusive practices; but it is concerning those who
are unwilling to hear any thing of the good things of charity or
of good works, but only of iaith sepai'ate from such good works,
and who confirm themselves herein by reasoning to this elfcct,
that in man there is nothing but evil, and that the good which
is derived from him is in itself evil, in which there is nothing of
salvation, and that no one can merit heaven by any thing good,
consequently no one can be saved thereby, but only by faith, in
acknowledging the merit of the Lord ; this is the doctrine which
flourishes, and is zealously taught, and favorably received, in
the last times, when the Church is about to ex[)ire ; but it is a
false conclusion to suppose hence, that a person may lead an
evil life, and have at the same time a good faith ; it is also a
false conclusion to suppose, that because there is nothing but
evil in man, therefore good cannot be given from the Lord, in
which good there is heaven, because the Lord is in it, and which
good, as containing heaven, contains also every principle of bliss
and happiness ; it is, lastl}^, a false conclusion, that because no
one can merit heaven by any good, therefore there cannot be
given celestial good from the Lord, in which merit is regarded
as somewhat enormous : for in such good all the angels are prin-
cipled, in such all the regenerate, and in such every one who
perceives a delight, yea a blessedness in good itself, or in the
affection thereof: it was concerning this good, or concerning
this charity, that the Lord thus expressed Himself in Matthew,
" Ye have heard that it was said, thou shalt love thy neighbor
and hate thine enemy ; but I say unto you, do good to them
that hate you, and pray for them that despitefully use you and
persecute you, that ye may be the children of your Father who
is in the heavens ; for if ye love them that love you, what
reward have you ? and if ye salute your brethren only, what do
ye more abundantly ? Do not even the publicans do so ? " v, 43
— 48 ; in like manner in Luke, with tiie addition of these
words, " Do good, and lend, hoping nothing again ; then shall
your reward be great, and'ye shall be the sons of the Highest,"
vi. 27 — 36. Here is described the good which is from the Lord,
as being void of any regard to recompense ; wherefore they who
are principled in that good are called the sons of the Father who
is in the heavens, and sons of the Highest; and whereas the Li»rd
is in that good, there is also a reward in it, according to the
Lord's words in Luke, " When. thou niakest a dinner or a supper,
call not thy friends, nor thy brethren, neither thy kinsmen nor
rich neighbors, lest they also call tiiee again, and a recom-
pense be made thee : but when thou makest a feast, call the
poor, the maimed, the lame, the blind, then thou shalt be blessed,
oecause they cannot recompense thee ; thou shalt be recom-
pensed in the resurrection of the just," xiv. 12 — 14. A dinner,
510 GENESIS. [Chap. xix.
a supper, and a feast, is the good of charity, in which the Lord
cohabits with man, see n. 2341 ; wherefore by these words is
described, and plainly shown, that recompense is contained in
good itself, because the Lord is therein ; for it is said, thou shalt
be recompensed in the resurrection of the just. They who
endeavor to do good of themselves, because the Lord has so
commanded, are they who finally receive this good, and who,
being afterwards instructed, acknowledge from a principle of
faith, that all good is from the Lord, see n. 1712, 1937, 1947,
and then they hold all self-merit in such aversion, that it makes
them sad and sorrowful only to think thereof, and they perceive
their blessedness and happiness to be pioportionably diminished ;
the case is otherwise with those who do not endeavor to do
good of themselves, but lead a life of evil, teaching and pro-
fessing that there is salvation in faith separate from good ; these
do not know that such good has or can have any existence ;
and, what is wonderful, as was given me to know by much
experience, when they come into another life, they are desirous
to merit heaven by some good actions which they recollect to
have done, because they then first know that there is no salva-
tion in faith separate from charity; these are they of whom the
Lord thus speaks in Matthew, " Many will say to Me in that
day. Lord, Lord, have we not prophesied by Thy name, and by
Thy name cast out devils, and in Thy name done many vir-
tues ? but then will I confess to them, I never knew you ; depart
from Me, ye that work iniquity^'' vii. 22, 23 ; it also then
appears from the same persons, that they have been altogether
inattentive to all those things which the Lord so often taught
concerning the good of love and charity, and that those things
were as a fleeting cloud, or as things seen in the night ; as for
example, what is said in Matthew, iii. 8, 9 ; chap. v. 7 — 48 ;
chap. vi. 1—20 ; chap. vii. 16—20, 24—27 ; chap. ix. 13 ; chap,
xii. 33; chap. xiii. 8, 23; chap, xviii, 21—23, to the end;
chap. xix. 19; chap. xxii. 34 — 39 ; chap. xxiv. 12, 13; chap.
XXV. 34, to the end ; Mark iv. 18—20 ; chap. xi. 13, 14, 20 ;
chap. xii. 28—35 ; Luke iii. 8, 9 ; chap. vi. 27 — 39, 43, to the
end; chap. vii. 47 ; chap. viii. 8, 14, 15; chap. x. 25 — 28;
chap. xii. 58, 59; chap. xiii. 6—10 ; John iii. 19, 21 ; chap. v.
42 ; chap. xiii. 34, 35 ; chap. xiv. 14, 15, 20, 21, 23 ; chap. xv.
1 — 8, 9 — 19 ; chap. xxi. 15 — 17. These and similar things,
then, are what are signified by the men of Sodom (that is,
those who are principled in evil, see n. 2220, 2246, 2322),
Baying to Lot, " Is one come to sojourn, and shall he judge in
judging ?" that is, " Shall they, who are of another doctrine
and another life, teach us ? "
2372. And shall he judge in judging — that hereby is sig
nified, shall they teach us ? appears from the signification of
judging, as denoting to teach ; that justice is predicated of the
2372—2375.] GENESIS. 511
exercise of good, but judgment of the instruction of trutli, wsia
shown, n. 2235; hence it is, that to judge, in an internal sense,
signities to instruct or teach : To teach what is true, is the same
tiling as to teach what is good, because all truth has respect to
good.
2373. We will now do evil unto thee more than unto them —
that hereby is signified, that they would i-eject the good o/
charity more than the Lord's Divine-human [principle] and Holy
proceeding, may appear from the signification of Lot, as denoting
the good of charity, for Lot represents those who are principled
in the good of charity, see n. 2324, 2351, 2371 ; and from the
signification of the men or angels, as denoting the Lord as to
his Divine-human [principle] and Holy proceeding, concerning
which see above ; hence it is evident that this is the meaning of
doing evil to thee more than to them. The reason why thev
who within the Church are principled in evil, reject charity
rather than deny the Lord, is, because hereby they can favor
their concupiscences by some show of religious principle, and
practise external worship without internal, that is, the worship
of the lips separate from that of the heart ; and the more Divine
and holy they make such worship, so much the greater is their
dignity and gain ; not to mention several other reasons, which
are of a more hidden nature, but still may be discerned : Never-
theless the case is this, that whosoever rejects charity, in doctrine
and at the same time in life, rejects also the Lord as to His Di-
vine-human [principle] and Holy proceeding ; and though from
motives of fear he dares not make open profession of such rejec-
tion, yet he is guilty thereof in heart ; this is expressed in the
letter by their coming near to break the inner door, by which is
signified, that they came even to attempt the destruction of
both ; the causes which operate to prevent their expressing this
in outward acts, are not hidden.
2374. And they jpressed upon the man — that hereby is signi-
fied that they were desirous to do violence to truth, aj)i)ear8 from
the signification of man [yir^"^ as denoting the intellectual and
rational [principle] in man, consequently as denoting truth,
concerning which see n. 158, 1007. To do violence to truth is
to pervert the things of faith, which are perverted when they
are separated from charity, and when it is denied that they lead
to good of life.
2375. On Lot exceedingly — that hereby is signified that they
were especially desii'ous to do violence to the gocd of charity,
appears from the signification of Lot, as denoting the good of
charity, concerning which see above, n. 2324, 2351, 2371, 2373 :
From these words, "They pressed upon the man, upon Lot e.\-
* See note, Vol. I., concerning the difference between the Lutiii words vir and
512 GENESIS. [Chap, xix
ceedingly," it may plainly appear, that one thing is signilied by
the man, and another thing by Lot exceedingly, otherwise one
expression would have been sufficient.
2376. And they came near to hreah the inner door — that
hereby is signified, that they attempted to destroy both truth
and the good of charity, appears from the signification of coming
near, as denoting to attempt ; and from the signification of the
inner door, as denoting that which introduces to good and to
the Lord, and also as denoting good itself and the Lord Llimself,
concerning which see n. 2356, 2357 ; how this is, may be seen,
n. 2373.
2377. Yerse 10. And the men put forth their hand^ and
hrought Lot into the house to them^ and shut the inner door. The
men put forth their hand, signifies the Lord's powerful aid : and
brought Lot into the house to them, signifies that the Lord pro-
tects those who are principled in the good of charity : and shut
the inner door, signifies that He also closes up every passage to
them.
2378. The men put forth their hand — that hereby is signified
the Lord's powerful aid, appears from the signification of the
men, as denoting the Lord, concerning which see above ; and
from the signification of hand, as denoting power, concernin»
which see n. 878.
2379. And they hrought in Lot to them into the house — that
hereby is signified that the Lord protects those who are princi
pled in the good of charity, appears from the signification oi
Lot, as denoting those who are principled in the good of charity,
concerning which see above ; and from the signification of bring-
ing in to them into the house, as denoting to protect ; to be
brought into the house, is to be brought into the principle oi
good, and they who are brought into the principle of good, are
brought into heaven, and they who are brought into heaven, are
introduced to the Lord, whereby they are secure from every
assault to their souls : That man who is principled in good, is in
society with angels as to his soul, and is thus in heaven even
during his life in the body, although he is ignorant thereof at
the time, neither can perceive the angelic joy, inasmuch as he
is in connection with things corporeal and in a state of prepa-
ration, may be seen above, n. 1277.
2380. And shut the inner door — that hereby is signilied that
the Lord closes up every passage to them, appears from the sig-
nification of door, as denoting that which introduces, see n.
2356, 2357, 2376 ; consequently denoting passage ; hence it is
that to shut the inner door means to close up all passage : In
another life every passage is closed up by separating the good
from the evil, so that the good cannot be infested by the spheres
of false persuasions and of the lusts of evil, for the exhalation
of hell cannot penetrate into heaven ; in the life of the body
2376— 2380.J GENESIS. .MS
there is also a closing up of passage which is t<> he c(>ii>i«lei-c(l
thus; with sucli as are })rincipled in good, tiie principles ami
persuasions of what is false can have no effect, ina.snmch jus tha
attendant angels, at the instant that any false })rinciple of evil,
or any evil principle grounded in what is false, is infused,
whether from the discourse of wicked men, or from the thnu:,dit.s
of wicked spirits or genii, do immediately avert it. and hend it
to somewhat true and good, in which such persons were con-
firmed ; and this, howsoever they are infested as ti» tiie ImmIv,
because they think the body of no value in comparison with the
soul. Man, during his connection with things corporeal, hath
Buch a general and obscure idea and perce})tion (see n. 2307),
that he scarce knows whether he be principled in the goc»d of
charity or not, and this also by reason of his ignorance con-
cerning what charity is, and who is meant by his neighlM»r; it
may be expedient, therefore, to consider who they are, wiio are
principled in the good of charity ; all are principled in the good
of charity who have conscience, that is, who, for the sake of what
is just and right, and good and true, are imwilling in any
respect to depart from wdiat is just and right, and good and tru(j;
for this must proceed from motives of conscience ; and such as
hereby are led to think well of their neighbor, and to wish
well to him, even though he be an enemy, and this without any
view to recompense, are they who are principled in the good of
charity, whether they be without the Cliurch or within it; they
who are thus principled within the Ciiurch, adore the Lord, and
willingly hearken to and practise the things wiiich He taught.
On the other hand, they who are principled in evil, have no
conscience ; the}' have no concern about what is just and right,
only so far as it affects their worldly interest and reputation ;
goodness and truth, the constituents of spiritual life, are un-
known to them, and are also rejected by them as things c»f no
account ; moreover they think evil of their neighbor, and bear
ill-will towards him, and also do him evil, altliough he be a
friend, if he does not lavor their interests and designs, and
herein they perceive delight ; if they tiiink, or will, or do any
thing good, it is with a view to recompense ; such within tiie
Church secretly deny the Lord, and so far as tiieir honor,
interest, reputation, or life are not endangered, they deny Jlim
openly. Nevertheless it is to be well observed, that some sup-
pose themselves not to be principled in good, when yet they arc
so principled, and some that they are principled in goc<l, when
yet they are not so; the reason why some sujtpose themselves
not to be principled in good, when yet they are so j)rincij>led, i.-^,
because whilst they reflect upon the princi])le of good in them-
selves, it is instantly insinuated by their associate angels, that
they are not in that principle, to prevent their attributing good
to themselves, and- entertaining thoughts of their own nierit,
II II
514 GENESIS. [Chap. xix.
whereby they migLi be led to set themselves above others, and
;f it was not thus iniinnated by the angels, they would fall into
temptations. But the reason why some suppose themselves to
be ])rincipled in good when yet they are not so, is, because
whilst they reflect upon the principle of good, it is instantly in-
fused by their associate wicked genii and spirits, that they are
in that principle, for they believe the delight of evil to be good,
yea, it is suggested to them, that whatever good they have done
to others from motives of selfish and worldly love, is a good
which will be recompensed even in another life, and thus that
they merit more than others, whom they despise, and make no
account of, in comparison with themselves ; and what is sur-
prising, if they thought otherwise, they would fall into tempta-
tions in which they would be overcome.
2381. Yerse 11. And the men, who loere at the outer door oj
the house, they smote with hlindnesses, from small even to great,
^ndthey labored to find the door. The men who were at the outer
door of the house, signifies things rational, and doctrinals thence
•derived, by which violence is offered to the good of charity :
they smote with blindnesses, signifies that they were crowded
with falsities: from small even to great, signifies in particular
and in general : and they labored to find the door, signifies
that they could not even see any truth which led to good.
2382. And the men who were at the outer door of the house —
that hereby are signified things rational, and doctrinals thence
derived, whereby violence is offered to the good of charity,
appears from the signification of men, as denoting things
r£,tional, concerning which signification, see n. 158, 1007 ; from-
the signification of door, as denoting introduction or passage,
which leads either to truth or good, thus denoting doctrinals,
concerning which see above, n. 2356 ; and from the signification
of house, as denoting the good of charity, concerning which see
above in divers places : in the present instance, as the subject
treated of is concerning those who came near to break the
door, that is, who attempted to destroy both the good of charity,
and the Divine and holy of the Lord, see n. 2376 ; evil rational
things are understood, and false doctrinals thence derived, by
which violence is offered to the good of charity.
2383. They smote with hlindnesses — that hereby is signified
that they were crowded with falsities, ajjpears from the significa-
tion of blindness. In the Word, blindness is predicated of those
who are principled in what is false, and also of those who are
in ignorance of what is true ; both are called blind, but which
are meant, can on y appear fi-om the series of things treated of,
especially in an internal sense : that they are called blind, who
are principled in what is false, appears from the following pas-
gages, " Ills watchmen are Hind, they are all ignorant, they are
all dumb dogs, they cannot bark," Isaiah Ivi.'lO ; where blind
2381—2383.] GENESIS. :,lfi
watchmen denote those who by reasonintr become j)rineii»le»l in
what is false; again, in the same Prophet, ''"We wait fbr li<:ht,
and behold darkness; for brightness, but we walk in thick dark-
ness; we grope like thelA'md for the wall," lix. 9, K»; so in
Jeremiah, "They have wandered hlhul in the streets, thev have
polluted themselves with blood, the things which thev cannttt
pollute, they touch with garments," Lament, iv. 14 ; denoting
that all truths were polluted; streets denote the ti-utiis in wiiich
they wandered, see n. 2336 ; so in Zechariah, " In that day 1
will smite every horse with astonishment, and his rider with
madness, every horse of the people I will smite with hlhulncKs^"
xii. 4; in this and other parts of the AVord, horse denotes the
intellectual principle, hence it is said that the horse should bo
smitten with astonishment, and that every horse of the jieople
«hould be smitten with blindness, that is, should be crowded
with falsities; so in John, "For judgment am I come into the
W'orld, that ihey which see not may see, but that they who see
may become hlmd: and some of the Pharisees heard these words,
and said, Are we hlind also? Jesus said unto them. If ye were
hlind ye would not have sin, but now ye say, "We see, therefore
your sin remaineth," ix. 39 — 41 ; where blind is taken in ])oth
senses, viz., denoting those who are principled in what is false,
and those who are in ignorance of what is true ; with those who
are within the Church, and know what is true, blindness is
falsity ; but with those who do not know what is true, as is the
case with those who are without the Church, Ijlindness is
ignorance of truth, and these latter are blameless; again, in
the same Evangelist, '"''He hath hlinded their eyes, and hardened
their heart, that they may not see with their eyes, and uiider-
e':and with their heart, and I should heal them," xii. 40; Isaiaii
vi. 9, 10 ; denoting that it would be better they should be in
falsities than in truths, because they were in the life of evil, in
which case, supposing them to be instructed in truths, they
would not only falsity them, but would also delile them with
evils; truth, therefore, was concealed from them, and this, for
the same reason that the men of Sodom were smitten with
blindnesses, that is, because doctrinals were crowded with falsi-
ties; the true cause and ground of this was shown, n. 301 — 3U3,
593, 1008, 1010, 1059, 1327, 1328 ; inasmuch as blindness sig-
nified what is false, therefore in the representative Jewish
Church it was forbidden to sacrifice any thing blind, see Levit.
xxii. 22; Deut. xv. 21; Mai. i. 8 ; it w"as also forbidden any ot
the priests, who was blind, to come near to ofier on the altar,
Levit. xxi. 18, 21. That blindness is predicated of ignorance of
the truth, such as the Gentiles are in, appears from Isaiah, " In
tliat day shall the deaf hear the words of the book, and the
eyes of the Uind shall se4 out of darkness, and out of thick dark-
ness," xxix. 18; where the blind denote those who are in
616 GENESIS. [Chap. xix.
ignorance of truth, especiall}' those who are out of the Church ;
again, in the same Prophet, " Bi'ing forth the hlind people^ and
they shall have eyes, and the deaf, and they shall have ears,"
xliii. 8 ; speaking of the Church of the Gentiles ; again, in the
same Prophet, " I will lead tJie hlhid in a way they have not
known, I will make darkness into light before them," xlii. 16;
and again, "I will give thee for a light of the people, to open
the hlind eyes^ to bring him that is bound out of the place of
inclosure, them that sit in darkness out of the prison-house,"
xlii. 0, 7 ; speaking of the Lord's coming, and of the instruc-
tion of those who are in ignorance of truth ; for they who are in
falsity, do not sutfer themselves to be so instructed, because
they have known what is true, and have confirmed themselves
against it, and have turned the light into darkness, which dark-
ness is not dispersed ; so in Luke, "The master of the house
said to his servant, Go out quickly into the streets and lanes of
the city, and bring in hither the poor, and the halt, and the
lame, and the Vlind^'' xiv. 21 ; speaking of the Lord's kingdom,
where it is evident, that by the poor, the halt, the lame, and
the blind, are not signified such in a natural sense, but in u
spiritual sense; again, in the same Evangelist, "Jesus said. Go
and tell John that the hlind see, the lame walk, the lepi'ous arty
cleansed, the deaf hear, the dead are raised, to the poor' thij
Gospel is preached," vii. 22; according to the sense of the letter,
by the blind, the lame, the leprous, the deaf, the dead, and the
poor, are here meant such in a natural sense, because accordm;^
to that sense it was a fact, that the blind received sight, the
deaf hearing, the leprous health, the dead life; but still in the
internal sense are understood those who are thus described in
Isaiah, "Then the eyes of the hlind shall be opened, and the
ears of the deaf shall be opened, and the lame shall leap as an
hart, and the dumh shall sing with a tongue," xxxv. 5, 6 ; speaking
of the coming of the Lord, and of a New Church then to be
established, which is called the Church of the Gentiles, of whom
it is predicated, that they were blind, deaf, lame, dumb, so called
as to doctrine and life- for it is to be observed, that all the
miracles, which were aone by the Lord, had such a spiritual
application, and hence were significative of things done to the
blind, the lame, the leprous, the deaf, the dead, the poor, in a»
internal sense; it is from this ground that the miracles wrought
by the Lord were Divine, as also were those which were wrought
in Egypt, in the wilderness, and on other occasions as recorded
in the Word ; this is an arcanum.
2384. From, small even to great — that hereby is signified in
particular and in general, appears from the signification of the
words in an internal sense, when they are predicated of things
rational and doctrinals thence derived, which are signified by
the men who were at the outer door of the house ; for partic-
*2384, 2385.] GENESIS. 517
ulars and generals have a similar i-elation to each other with
small and great, particulars answering to what are small, and
generals to what are great ; what is the relationship between
particulars and generals, and how they are circumstanced in
respect to each other, may be seen, n. 920, 1040, 1316.
2385. And they labored to find the outer door — that hereby
IS signified that they could not even see any truth which led to
good, appears from the signification of door, as denoting intro-
<luction and access, and thus denoting essential truth, inasmuch
as this introduces to good, see above, n. 2356 ; but in the pres-
ent case by door are signified the knowledges which introduce
to truth, for the door here spoken of, as was said above, n.
2356, w'as before the house, for it is said that Lot went out io
the door \_janua7)i\ and shut the inner door {ostium) after him,
verse 6 ; hence to labor to find the outer door, signifies not to
see any truth which led to good : Of this character are they,
especially in the last times, w^ho devise doctrinals by dint of
their own reasoning faculty \ratiocinatio7ie'\ and believe nothing
but what they can first comprehend, in which case the life of
evil continually flows into their rational faculty, infusing a kind
of luminous principle, w^hich is fallacious, derived from the fire
of the affections of evil, and causing them to see falses as truths,
like those persons who see phantoms by the glinnuerings of the
-evening light ; these falses are afterwards confirmed by many
arguments, and become doctrinals, as is the case with the doc-
tiinals of those who affirm that life, which is grounded in the
a'fection, is of no consequence, but only faith, which is grounded
in the thinking faculty : that every principle, of whatever nature
a id quality, even if it were essentially false, when once received,
may be confirmed by numberless arguments, and thus be exhib-
ited in an external form as an essential truth, may be obvious
to every one; hence come heretical opinions, which when once
confirmed are never receded from ; but it is to be observed, that
from a false principle nothing but falses flow^ forth, and if truths
be interjected therein, still, whilst the false principle is confirmed
thereby, they become truths falsified, because defiled l)y the
essence of the principle ; the case is altogether otherwise, if
essential truth be taken for a principle, and confirmed ; as for
example : let this truth be received as a principle, that love to
the Lord and charity towards our neighbor are the essentials,
on which hang all tlie law^, and concerning which all the Pro-
phets speak, and thus that they are the essentials of all doc-
trine and of all worship, in this case the mind would be en-
lightened by innumerable things contained in the AVord, which
otherwise lie concealed in the obscurity of a false principle ; vi-a,
in this case all heresies would vanish and be done away, and
out of many there would be formed one Church, howsoever
differing as to doctrinals and rituals, either flowing from thu
518 GENESIS. [Chap. xix.
above essentials, or leading thereto : such was the ancient
Churc, which extended itself over several kingdoms, viz.,
Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt,
Philisthea, even to Tyre and Sidon, through the land of Canaan,
on each side Jordan ; in each of these kingdoms there was a
difference as to doctrinals and rituals, but still the Church was
one, because charity was essential in all ; and then the Lord's
kingdom was in the earths as in the heavens, for such is the
nature and constitution of heaven, see n. 684, 690 ; supposing
this to be the case, all would be governed as one man by the
Lord, for all would be as members and organs of one body,
which, although they are not of similar forms, nor of similar
functions, have nevertheless relation to one heart, on which
they all depend, both in general and in particular, be their
respective forms ever so various ; in this case too, every one
would say of another, in whatsoever doctrine, or in whatsoever
external worship he was principled, this is my brother, I see
that he worships the Lord, and that he is a good man.
2386. Yerse 12. And the men said to Lot^ hast thou here any
as yet^ son-in-law^ thy sons, and thy daughters, and whomsoever
thou hast in the city, hring forth from the place. The men said
to Lot, signifies that the Lord advertises [or admonishes] those
who are principled in the good of charity : hast thou here any
as yet, son-in-law, thy sons, and thy daughters, and whomso-
ever thou hast in the city, bring forth from the place, signifies
that all who are principled in the good of charity, and all things
appertaining thereto, should be saved, even they who are prin-
cipled in the truth of faith, if they would recede from evil ; sons-
in-law are truths associated to affections of good, in the present
case about to be associated ; sons are truths ; daughters are
affections of good and truth ; whomsoever thou hast in the city,,
signifies whatsoever derives any thing from truth ; place is a
state of evil.
2387. The men said to Lot — that hereby is signified that the'
Lord advertises [or admonishes] those who are principled in
the good of charity, appears from the signification of the men
as denoting the Lord, see n. 2378 ; and from the signification
of saying, as denoting to advertise [or admonish] ; and from
the representation of Lot, as denoting those who are principled
in the good of charity, see n. 2324, 2351, 2371 ; hence by th&
men saying to Lot, is signified that the Lord advertises [or
admonishes] those who are principled in the good of charity.
2388. Hast thou here any as yet, son-in-law, and thy sons, and
thy daughters, and whomsoever thou hast in the city, bring forth
from the place — that hereby is signified that all who are princi-
pled in the good of charity, and all things appertaining thereto,
should be saved, even they who are principled in the truth ot
faith, if they would recede from evil, appears from the sigJiifi-
2386— 2389.J GENESIS. .-,lf>
cation of soiu in-law, of sons, of daughters, of a citv, ami of
place, whereof we shall speak presently. With respect to the
salvation of those who are j^rincipled in the truth of failh, if
they recede from evil, the case is this ; the truths of faith are
vessels receptive of good, see n, 1900, 2063, 2261, 22«!!», and
they receive good in proportion as man recedes from evil; for
good is continually flowing in from the Lord, but it is evil vf
life which hinders its being received in the truths which are
stored up in man's memory or science; hence in projiortion as
man recedes from evil, in the same proportion good enters,
applying and adapting itself to man's truths ; in this case the
truth of faith with man becomes the good of faith. Man indeed
may know what is true, and also make confession thereof from
some worldly motive, yea, and even be persuaded that it is true,
but still this truth doth not live in him so long as he is in the
life of evil ; for such a man is like a tree, on which are leaves
and no fruit ; and that truth is like light unattended Mith heat,
as is the case in winter, when nothing grows ; but when it is
attended with heat, then it is like light in the spring season,
when all things begin to vegetate. In the Word, truth is com-
pared to light, and is called light, but love is compared to heat,
and is also called spiritual heat; in another life also truth mani-
fests itself by light, but good by heat; but truth without good
manifests itself by cold light, but united M'ith gO(.»d, by light
like that of spring: hence it is evident what the truth of faith
is without the good of charity ; and hence it is, that the sons-in
law and sons, by whom such truths are signified, were not saved,
but only Lot with his daughters. With j'egard to what is here
said, that they also are saved, who are principled in the ti-uth
of faith, if they recede from evil, it is to be observed, that they
are such as make a profession of faith, and thiidc nothing of
charity, by reason that they are so instructed by their teacliers,
and do not know what charity is, imagining it to consist only in
giving to others what is their own, and in having pity on all ;
also by reason that they do not know what is meant by neigh-
bor, who is the object of charity, imagining that all without
distinction are to be regarded in this character; nevei'iheless
these same persons live In the life of charity towards their neigh-
bor, because they live in the life of good; it is no hurt to such
that they make profession of faith, and consider it to be saving,
like others, for in their faith there is charity, whereby is si'^ni-
fied all the good of life both in general and in particular : Jl>ut
what is meant by charity, and what by neighbor, shall be
shown, by the Divine Mercy of the Lord, in a future part ot
this work.
2389. That sons-in-law are truths associated to the aflrc-
tions of good, in the present case about to be associated, apjteai-s
from the signitication of sons-in-law ; nuin ['v'/'J in tlu- Word
52(1 GENESIS. [Chap. xix.
signifies truth, and wife signifies good, see n. 265, 749, 1007,
by reason that the conjunction of good and truth resembles a
niarriaw, see n. 1432, 1904, 2173 ; hence sons-in-law signify
tlie knowledges of truth, to which are associated the aflfections
of good, which are daughters, but in the present case about to
'be associated, for it is said, verse 14, that Lot went out, and
spoke to his sons-in-law, receiving, that is, about to receive his
daughters.
2390. That sons are truths, or what is the same thing, are
they who are principled in truths, appears fi-om the signification
of sons as denoting truths, see n. 489, 491, 533, 1147.
2391. That daughters are the aft'ections of good and of truth,
or, what is the same thing, are they who are principled in those
afl^ections, appears from the signification of daughters, as deno-
ting those affections, see n. 2362.
2392. That every one who is in the city means whatever
derives any thing from truth, appears from the signification of
city as denoting doctrinals, thus denoting truth in its complex,
see n. 402, 2268.
2393. That place is a state of evil, appears from the signifi-
cation of place as denoting state, see 1273 — 1275, 1377 ; in
the present case a state of evil, because it was Sodom, whereby
is signified evil in general, see n. 2220, 2246, 2322.
2394. Verse 13. Because we destroy thisplace^ inasmuch as
the cry of them is hecome gr^at hefore Jehovah^ and Jehovah hath
sent us to destroy it. Because we destroy this place, signifies
that the state of evil, in which they were, would condemn them :
inasmuch as the cry of them is become great before Jehovah,
signifies because the false principle grounded in evil is so great:
and Jehovah hath sent us to destroy it, signifies that they must
needs perish.
2395. Because we destroy this place — that hereby is sig-
nified that the state of evil, in which they were, would condemn
tlieni, appears from the meaning of destroying when predi-
cated of the Lord, as denoting in an internal sense to perish
by evil, that is, to be damned ; also from the signification
of place, as denoting a state of evil, see n. 2393. It is fre-
quently said in the Word, that Jehovah destroys, but in an
internal sense is meant, that man destroys himself, for Jehovah
or the Lord destroys no one, but whereas it appears as if destruc-
tion was from Jehovah or the Lord, because He sees all and
every thing, and rules all and ever}- thing, therefore it is thus
expressed in the Word throughout, to the intent that men may
be thereby kept in this most general idea, that all things are
under the eyes of the Lord, and all things under his influence
and government, in which idea when they are once established,
they may afterwards easily be instructed ; for explications of the
Word, as tcj the internal sense, are nothing else but the partic
2390— 239T.J GENESIS. 521
iilars which ehicidute a general idea : a further jturpuse herein
is, that they who are not principled in love, may be kept in fear,
and may thus be impressed with awe towards the L(jrd, and Hy
to Him for deliverance ; hence it is evident, that there is no
harm in believing the sense of the letter, although the intei'iial
sense teaches otherwise, if it be done in simplicity of lieai-t ;
but we shall speak more fully on this subject in the explication
of verse 24, where it is said, that Jehovah caused to rain upon
Sodom and Gomorrah sulphur and lire. The angels who are
in the internal sense of the Word, are so far from thinking that
Jehovah or the Lord destroys any one, that the}' cannot even
bear the idea of such a thing, and therefore when this and
similar passages in the Word are read by man, the sense of the
letter is cast as it were behind them, till at length it comes to
this, that evil itself is what destroys man, and that the Lord
destroys no one, as may appear from the example mentioned,
n. 1875.
2396. Inasmuch as the cry of them is hecome great hefore
Jehovah — that hereby is signified, because the false principle
grounded in evil is so great, may appear from the signification of
cry, concerning which see n. 2240, as being predicated of the
false principle, and, in the present case, of the false principle
grounded in evil, see n. 2351.
2397. Jehovah hath sent us to destroy it — that hereby is sig-
nified that they must needs perish, appears in like manner as
what was said above, n. 2395. That US, or the men or angels,
are the Lord's Divine-human [principle] and Holy proceeding,
was shown above; by that principle the good were saved, and
the wicked perished, but the latter perished by this law, that
evil itself destroyed them ; and whereas this was the ground of
their destruction, and it was effected by the coming of the Lord
into the world, therefore it is here said according to appearance,
" Jehovah hath sent us to destroy it." It is frequently said in
the Word concerning the Lord, that He was sent by the Father,
as also it is said here, " Jehovah sent us ;" but by hing sctd is
everyvidiere signified in an internal sense togoforth^ as in John,
*'They have received and have known truly, that I went forth
from Thee ^ and have believed that Thou hast sent Me ^' xvii. 8;
in like manner in other places, as in the same Evangelist, ^''God
sent not His Son into the world, to judge the wc»rld, but that
the world may be saved by Him," iii. 17; again, "He who
honoreth not the Son, honoreth not the Father who sent
Him^'' V. 23 ; besides many other passages, as Matt. x. 40 ; chap.
XV. 24 ; John iii. 34 ; chap. iv. 34 ; chap. v. 30, 30—38 ; chap. vi.
29, 39, 40, 44, 57 ; chap. vii. 16, 18, 28, 29 ; chap. viii. 16, 18, 29,
42 ; chap. ix. 4 ; chap. x. 36 ; chap. xi. 41, 42 ; chap. xii. 44, 45,
49 ; chap. xiii. 20 ; chap. xiv. 24 ; chap. xvii. 18; chap. xx. 21 ;
Luke iv. 43 ; chap. ix. 48 ; chap. x. 16 ; Mark ix. 37 ; Isaiah Ixi.
522 GENESIS. [Chap. xix.
1. In like iLanner it is said of the holy [principle of the Spirit,
that it was sent, that is, that it goeth forth from the Divine
[principle] of the Lord, as in John, " Jesus said, AVhen the
Comforter shall come, whom I am about to send toy on trom the
Father, the Spirit of Truth which goeth forth from the Fathei^
He shall testify of Me," xv. 26 ; again, " If I go &v;2iy I will send,
the Comforter to you," xvi. 5, 7. Hence the Prophets were
called the sent, because the words which they spake went forth
from the Holy [^jrinciple] of the Spirit of the Lord. And
whereas all Divine Truth goes forth from Divine Good, the
expression sent is properly predicated of Divine Truth. Hence
also it is evident what it is to go forth^ viz., that he who goeth
forth, or that which goeth forth, is of him [or his] from whom
it goeth forth.
2398. Verse 14. And Lot wentforth^ and spake to his sons-
in-law that vjere receiving his daughters,, and said^ arise,, go forth
from this 2)lace,, because Jehovah is destroying the city ; and he
was as one that jesteth in the eyes of his sons-in-law. Lot went
forth, signifies those who are principled in the good of charity,
and also the good of charity itself: and spake to his sons-in-law
that were receiving his daughters, signifies with those who are
principled in truths, to which the aSections of good might be
adjoined : and said, arise, go forth from this place, signifies that
they should not remain in a state of evil : because Jehovah is
destroying the city, signifies that they must needs perish : and
he was as one that jesteth in the eyes of his sons-in-law, signifiee
derision.
2399. And Lot loent forth — that hereby are signified those
who are principled in the good of charity, and also the good ot
charity itself, has been frequently shown above ; for he wha
represents those wdio are principled in good, signifies also that
good itself in which they are principled.
2400. And sjyalce to his sons-in-law that were receiving hi&
daughters — that hereby are signified those who are principled
in truths, to which the afi'ections of good might be adjoined,
appears from the signification of sons-in-law, as denoting the
knowledges of truth, consequently denoting truths, see n.2389
and from the signification of daughters, as denoting the aflfec
tions of good, see n. 2362 ; and whereas it is said, that he spake
to his sons-in-law who were receiving his daughters, hereby is-
signified with those who are principled in truths, to whom the
affections of good might be adjoined ; inasmuch as they were in
a capacity of being adjoined, they are called his sons-in-law^, but
inasniuch as they were not really adjoined, it is said, that were
receiving his daughters. The subject here treated of is con-
cerning a third sort of men who are within the Church, viz.,
concerning those who know truths, but still live in evil ; for
there are three sorts of men within the Church, the first are
2398—2401.] GENESIS. 623
those who live in the good of charity, these are rei»re6eiited bv
Lot; the second are those who are altt>gether principled in wliat
is fake ai.d evil, and who reject both trnth and guud, these are
they who are represented by the men of Soduni"; the third are
they, who indeed know truths, but still are in evil, these are
here signified by sons-in-law ; of this latter character more
especially are they who teach, but the truth which they teach,
takes no deeper root than is usual with a matter merely of
science appertaining to the memory, for it is learned and im-
parted to others from no other niotives than those of honor and
interest ; and whereas the ground thus with such persons, in
which truth is sown, is self-love and the love of the world, they
have no faith originating in truth, but only a kind of persua-
sive faith, the nature and quality whereof, by the Divine Mercy
of the Lord, shall be shown elsewhere ; this sort of believers arc
here described by the sons-in-law, in that they give no credit
to the overthrow of Sodom, but mocked ; such also is the heart-
faith of such believers.
2401. And said^ arise^ go forth from this place — that hereby
is signified that they should not remain in a state of evil, apj)ear£i
from the signification of arising, and going forth, and also c t
this place: To arise is an expression which often occurs in the
Word, but its interior signification is little attended to, inasmucu
as it is a common and familiar expression frequently used in
ordinary discourse, nevertheless in an internal sense it implies
elevation, as in the present case, from evil to good, for the mind
is elevated when it recedes from evil, see n. 2388 : To go forth is
to recede from, or not to remain in [evil] : Place is a state of evil,
see n. 2393 ; hence it is evident that this is the signification ot
these words. It has been frequently shown above, what is the
nature and -quality of those persons, who are principled in the
knowledges of trutrh, but at the same time in a life of evil, viz.,
that so long as they are in the life of evil, they believe nothing,
for it is not possible for any one to will evil, and in consequence
thereof to do evil, and at the same time by faith to acknowledge
truth ; hence also it is evident, that num cannot be saved by
thinking and speaking truth, or even good, when at the same
time he wills, and in consequence of willing, does nothing but
evil ; it is man's will-principle which lives after death, and not
his thinking-principle, only so far as it hath been contornuible
to his will-principle : This being the case, it is very plain how
incapable man is after death of thinking concerning the trutlis
of faith, which he has imbibed, yea, which he has taught, it
his will-principle be in evil, inasmuch as those trutiis would con-
demn him ; he is so far therefore from thinking alxmt them, tiiat
he holds them in aversion, yea, so far as it is permitteil, he blas-
phemes them as the devils do. It may possibly be supposed by
those, who are not instructed concerning a life after death, that
52 1 GENESIS. [Chap. xix.
they can then easily receive faith, when they see that the Lord
governs the universal heaven, and when they hear that heaven
consists in loving Him and their neighbor ; but they who are
principled in evil, are as far from being in a capacity of receiving
faith after death, that is, of believing from a ground in the will-
princii)le, as hell is far from heaven ; tor they are then altogether
immersed in evil, and thereby in what is false ; from the very
approach or presence of such spirits, it is known and perceived
that they are against the Lord, and against their neighbor,
consequently against good and thereby against truth, this is the
wicked and abominable sphere which exhales from the life of
their will-principle and of their thinking-principle originating
therein, see n. 1048, 1053, 1316, 150L If it was possible for
this to be effected, that spirits might believe, and become good,
by instruction alone in another life, there would not be a single
one in hell, inasmuch as the Lord is desirous of elevating all,
whosoever they be, to Himself in heaven. For his mercy is
infinite, because it is Divine, extending itself towards the whole
human race, consequently towards the evil as well as towards
the good.
2402. Because Jehovah is destroying the city — that hereby is
signified that they could not but perish, appears from the expli-
cation of nearly the same words, n. 2395, 2397.
2403. And he loas as one that jesteth in the eyes of his son-itv-
law — that hereby is signified derision [or scoffing], appears from
the signification of jesting, as denoting the utterance of fables
and idle tales, consequently of such things as excite derision : In
their eyes, signifies before their rational principle, as appears
from the signification of eyes, n. 212 : Hence it is evident what
sort of persons they are, who are principled in the truth of faith,
aid not in the good of life at the same time.
2404. Verse 15. And as the day -dawn arose^ the angels
urged Lot to make haste^ saying^ arise take thy wife^ and thy two
daughters which are founds lest peradventure thou he consumed in
the iniquity of the city. As the day-dawn arose, signifies when
the kingdom of the Lord approaches : the angels urged Lot to
make haste, signifies that the Lord withheld them from evils,
and kept them in good : saying, arise, take thy wife and thy two
daughters which are found, signifies the truth of faith, and the
afiections of truth and good ; found denotes that they were
separate from evil : lest peradventure thou be consumed in the
iniquity of the city, signifies lest they shomld perish by evils
originating in what is false.
2405. As the day-dawn arose — that hereby is signified when
the kingdom of the Lord approaches, appears from the sig-
nification of the day-dawn [aurora'], or of the morning, in the
Word ; Inasmuch as the sabject treated of in this chapter is
concerning successi'-b states of the Church, the first thing spoken
2402— 2-t(»5.] GENESIS. .",25
of is concerning what came to pass in tne eveniii»;, aftiTwunla
concerning what came to pass in the night ; what now follows is
concerning what came to pass in the twilight, and prest-ntly
concerning what came to pass after the sun's going fn rt h ; tli'«
twilight is liere expressed by these words, '' As the dav-dawii
arose," and is that time when the upi-ightare separated from the
wicked, which separation is treated of in this verse, even to verse
22, and described by Lot's being brought forth and saved, with
his wife and daughters : That separation precedes judgment,
appears from the Lord's words in Matthew, "All nations shall
be gathered together before Ilim, and lie shall separate tliem
from each other, as a shepherd separates the sheep from the
goats," XXV. 32. This time or this state is in the Word called
day-dawn [aurora], because when the Lord comes, or what is
the same thing, then His kingdom approaches, and with the
good the similitude is most just and true, for then there is an
effulgence in them of a principle resembling the morning twdight,
or day-dawn ; hence in tlieWord the Lord's coming is compjuvd
to morning, and is also called morning; that it is compared to
morning, ap])ears from Hosea, " After two days M'ill Jehovah
revive us, on the third day He will raise us up, and we shall live
before Him, and shall know, and shall follow on to know Jehova.'i,
as the day-dawn is His going forth, ''^ vi. 2, 3 ; two days deno':e
the time and state which precedes, the third day denotes judg-
ment or the Lord's coming, consequently the approach of His
kingdom, see n. 720, 901 ; which coming, or which ap{)roacli,
is compared to day-dawn ; so in Samuel, " The God of Israel is
as the morning-light, the sun ariseth, a morning without cloud,
by the brightness, by the shower, the earth buddeth forth,'' 2
Sam. xxiii. 3, 4 ; the God of Israel denotes the Lord, for no
other God of Israel was understood in that Church, inasmuch as
the Lord was represented in all and in each of the things apper-
taining thereto; so in Joel, "The day of Jehovah cometh,
because it is near, a day of darkness and of thick darkness, a
day of cloud and of obscurity, as the day -dawn s})rea(l upon the
mountains," ii. 1, 2 ; speaking also of the coming of the Lord,
and of His kingdom ; it is called a day of darkness and of thick
darkness, because then the good are separated from the evil, as
Lot is here separated from the men of Sodom, and after that the
good are separated, the evil perish. That the coming of tiie
Lord, or the approach of His kingdom, is not only compai-ed to
morning, but is also called morning, appears from Daniel, " One
holy one said, How long shall be the vision, the daily, and the
wasting transgressions^ He said to me, even to the evening
morning, two thousand three hundred, and the IlolyOne shall
be justified. The vision of the evening and the moi-niug, which
was told, is truth," viii. 13, U, 26; where morning numife^tly
526 GENESIS. [Chap, xix
denotes the Lord's coming : So in David, " Thy people of willing
ones, in the day of thy fortitude, in the honors of holiness,
from the womb of the day-dawn is the dew of thy nativity,"
Psalm ex. 3 ; speaking throughout the whole psalm concerning
the Lord, and concerning His victories in temptations, which
are the days of fortitude, and the honors of His holiness ; from
the womb of day-dawn denotes the Lord, consequently the Divine
Love by which He cond^ated ; so in Zephaniah, " Jehovah is
just in the midst thereof. He will not do iniquity in the ')noming^
in the -morning He shall give judgment for light," iii. 5 ; where
morning denotes the time and state of judgment, which is the
same thing with the coming of the Lord, and the coming of the
]iOrd is the same thing with the approach of His kingdom.
Such being the signification of morning, in order that the same
might be represented, it was enjoined, that Aaron and his sons
should cause the lamp to ascend, and should set it in order from
evening even to morning before Jehovah, Exod. xxvii. 21 ; where
evening denotes the twilight before morning, see n. 2323 : The
same thing was represented by the fire on the altar being lighted
every morning^ Levit. vi. 9 ; and also by what was commanded
concerning the Paschal Lamb, and concerning the sanctified
parts of the sacrifices, that nothing should be left to the morn-
ing^ Exod. xii. 10 ; chap, xxiii. 18 ; chap, xxxiv. 25 ; Levit. xxii.
29, 30 ; Numb. ix. 12 ; whereby was signified that when the Lord
came, sacrifices should cease. In general it is called morning,
both when day-dawn appears, and when the sun rises, and in
this case morning is used to denote judgment both with respect
to the good, and as exercised upon the evil, as in this chapter,
" The sun went forth upon the earth, and Lot came to Zoar ; and
Jehovah caused to rain upon Sodom and Gomorrah sulphur and
fire," verses 23, 24 ; in like manner it denotes judgment upon
the evil, as in David, " In the morning I will destroy all the
wicked of the earth, to cut off from the city of Jehovah all that
work iniquity," Psalm ci. 8 ; and in Jeremiah, " Let that man
be as the cities which Jehovah overthrew, and he repented not,
and let him hear a cry in the moi'ning^'' xx. 16. Inasmuch as
morning in a proper sense signifies the Lord, His coming, and
consequently the approach of His kingdom, it may appear what
morning further signifies, viz., the rising of a New Church,
for this is the Lord's kingdom in the earths, and this both in
general and in particular, yea, and also in singular ; in general^
when any Church is raised up anew on the face of the earth ; in
j>articular^ when man is regenerated, and is made new, for then
the Lord's kingdom arises in him, and he becomes a Church ;
and in singulo.r^ as often as the good of love and of faith is
operative in him, for in this is the Lord's coming : Hence the
resurrection of the Lord on the third day in the morning^ Mark
2406, 2407.] GENESIS. 527
xvi. 2, 9 ; Luke xxiv. 1; John xx. 1; involves all those thinirg,
«ven in particular and in singular, denotint^' that He arises daily,
yea, every moment, in the minds of the regenerate.
2406. The angels xirged Lot to mal-e hade — that hereliy is
signified that the Lord withheld them from evil, and ke])t tliem
in good, appears from the signification of hastening and urging,
as denoting to press forward ; and that hereby is signified to be
withheld from evil, appears both from the internal sense of these
words, and from those which follow : the internal sense is, that
wJien the Church begins to decline from the good of charity, they
[that is, the good] are then withheld from evil by the Lord,
more forcibly, than when the Church is in the good' of charity :
the same thing appears from what follows, where it is said, that
although the angels urged Lot to go forth from the city, still he
lingered, and that they laid hold of his hand, of his wife, and
of his daughters, and brought them forth, and set them without
the city, whereby is signified and described what is the nature
and quality of man in that state ; for the subject here treated ot
is concerning the second state of this Church ; the first state
was described in verses 1 — 3 of this chapter, which is such,
that the members of the Church are principled in the good ot
charity, and acknowledge the Lord, and are confirmed by Him
in good ; the second state is here described as being such, that
even with the men of the Church themselves, evils begin to act
against goodnesses, and that in this case they are withheld forci-
bly from evil, and kept in goodnesses by the Lord ; this state is
treated of in this verse and in the following, 15 — 17. In regard
to this subject, few if any know, that all men whatsoever are
withheld from evils by the Lord, and this with a more forcible
power than man can believe ; for there is in every man a per-
petual tendency [conatus\ to evil, and this as w^ell in consequence
of the hereditary evil in which he is born, as also of the actual
evil which he has brought upon himself, insomuch that unless
he was withheld by the Lord, he would rush headlong every
moment towards the lowest hell ; but the mercy of the Lord is
so great, that he is elevated every moment, yea every smallest
part of a moment, and withheld from plunging himself thither ;
this is even the case with the good, but with a difl'erence acct»rd-
ing to their life of charity and faith : thus the Lord contimuUly
fights with man, and for man with hell, although it does not so
appear to man : that so it is, has been given me to know by much
experience, concerning which, by the Divine Mercy of the Lord,
we shall speak elsewhere; see also on this subject, n. 925, 1581.
2407. Saying, arise, take thy wife, and thy two dtiughters
that are found — that hereby is signified the truth of faith, and
the aiiections of truth and good ; and that being found, nieans
being separated, appears from the signification of arising, as
denoting to be elevated from evil, see n. 2401 ; also from the
K2S GENESIS. [Chap, xix
signification of wife, as denoting the Truth of faith, concerning
which see verse 26, where Lot's wife is spoken of as being
turned into a statue )f salt : and likewise from the signification
of two daughters, as denoting the affections of truth and good,
concerning which see n. 2362 : that being found, means being
separated from evil, may also appear from this circumstance,
because they were vindicated.* In these few words is described
the second state of the Church, as consisting in this, that the,
members thereof do not suflPer themselves to be led by good to
ti'uth, as before, but by truth to good, nevertlieless tliat they
aie still principled in an obscure affection of good ; for in pro-
portion as truth becomes the leader, good is obscured : and in
proportion as good becomes the leader, truth is manifested in
its own proper light.
2408. Lest peradventure thou he consumed in the iniquity of
the city — that hereby is signified lest they should perish in evils
originating in what is false, appears from the signification of
iniquity as denoting evil ; and from the signification of city as
denoting doctrinals even such as are false, concerning which see
n. 402. What is meant by evil originating in what is false, ma\'
appear from what was said, n. 1212, 1679.
2409. Verse 16. And he lingered^ and the men laid hold <;»/
his hand., and of the hand of his wife^ and of the hand of his two
daughters., in the clemency, of Jehovah uponhim., andh'ought him
forth., a7id set him without the city. And he lingered, signifi(;s
resistance from the nature of evil : and the men laid hold of his
hand, and of the hand of his wife, and of the hand of his t\^'o
daughters, signifies that the Lord forcibly withheld from evils,
and thereby strengthened the goodnesses and truths signified by
Lot, his wife, and daughters : in the clemency of Jehovah upon
him, signifies out of grace and mercy : and brought him forth
and set him without the city, signifies his state on this occasion.
2410. And he lingered — that hereby is signified resistance
from the nature of evil, appears from what was said above, n.
2406 ; for the evil which is in man, continually reacts against
the good which is from the Lord ; evil derived from an heredi-
tary principle, and acquired by actual habit, adheres close to
man in all his particular thoughts, yea in the smallest constitu-
ents of thought, and draws him downwards, but the Lord, by
means of the good which he insinuates, withholds man from
evil, and lifts him upwards : thus man is kept suspended between
evil and good, wherefore unless he was withheld from evils
every instant by the Lord, he would of himself plunge contin-
ually downwards ; and this more in tte present state, in which
the man of the Church is whom Lot now represents, than in
the former state ; the present state is this, that he begins Ic-
* See note, n. 1711, concerning the meaning of the term vindication or vindi-
cating, as here tised by the author.
2408—2413.] GENESIS. r>-2U
think and act, not so much fruin a jtrinciplc »»f «rood, as t'lcni a
principle of truth, and tluis at a kind of distance t'nun «,'o(.d.
2411. A?)d the men laid hold of his /uaid, and of the hand of
his vnfe^ and of the hand of his two dawjhters — tliat hereby is
signified that the Lord forcibly witldield from evils, and tiier'ebv
strengthened the goodnesses and truths signified by Lot, his
wife, and daughters, appears from the signification of the men,
as denoting the Lord, concerning which see above; and from
the signification of hand, as denoting power, concerning which
see n. 878 ; also from the signification of Lot, as denotiiiii the
good of charity, concerning which see n. 2324, 2351, 2371,
2399 : and from the signification of wife, as denoting the truth
of faith, concerning which see verse 26 of this cliapter; and
from the signification of daughters, as denoting the afiections
of truth and good, concerning which see n. 489 — 401, 2302;
and lastly from what was said above, n. 2388, viz., that in jiro-
portion to the influx of good and truth from the Lord, in the
same proportion man is withheld from evil, consequently in the
same proportion the goodnesses and truths, signified by Lot,
his wife, and his two daughters, are strengthened; this also may
be known to every one by his own experience, if he only reflects
on what passes within himself, for in proportion as his mind is
removed from things corporeal and worldly, in the same propi i--
tion he comes into spiritual ideas, that is, lie is elevated towards
heaven, as is the case when he is engaged in any holy worship,
or when he is in any trial and temptation, and also when he is
oppressed with misfortune or sickness ; that things corporeal
and worldly, that is, the love of such things, are in such cases
removed, is well known ; the reason wh}' at such times the mind
is led into spiritual ideas is, because, as was observed above,
there is a continual influx of the celestial and spiritual [jtrinci-
ple] from the Lord, but it is evil and the false [principle]
originating in evil, or it is the false [princi[>le] and the evil
therein originating, flowing in from things corporeal and worldly,
which oppose the reception of the heavenly influx.
2412. In the clemency of Jehovah ujmn him — that hereby is
signified out of grace and mercy, appears from the signification
of the clemency of Jehovah, which can be no other thing than
grace and mercy; that man is withheld from evil, and is kej>tin
good by the Lord, is out of pure mercy, see n. 104'.>. The
reason why mention is made both of grace ami mercy, may be
seen n. 598, 981, and is this, they who are principled in truth
and thence in good, implore only grace, whereas they who ar«
principled in good and thence in truth, implore mercy of the
Lord; this difference comes from the ditference betwixt the one
und the other, as to their state of hunn'liation and consequent
adoration.
2413. And hrought him forth, and set him without the city—
II
530 GENESIS. [Chap. xix.
that hereby is signified his state on this occasion, appears from
tlie sionilication of bringing forth, as denoting to withhold, and
from the signification of setting without the city, as denoting
from what is false ; his state, therefore, on this occasion was,
that by being withheld from evils, goodnesses and truths from
'the Lord were strengthened.
2414. Verse 17. And it came to pass, when they hrought
them forth ahroad, he said, escape for thy soid, look not back
behind thee, and do not stand still in all the plain / escape to the
mountain, lest peradventure thou he coiisumcd. And it came to
pass, when they brought them forth abroad, signifies the state
when they were withheld from the false and from evil : lie said,
escape for thy soul, signifies that he should provide for his life
to eternity : look not back behind thee, signifies that he should
not have respect to doctrinals : and do not stand still in all the
plain, signifies that he should not stay in any of them : escape
to the mountain, signifies to the good of love and charity : lest
peradventure thou be consumed, signifies that otherwise he
would perish.
2415. And it came to pass, when they hrought them forth
abroad — that hereby is signified the state when they were with-
lield from the false and from evil, appears from what was said
above, n. 2413, and also from what was said, n. 2388, 2411.
2416. He said, escape for thy soul — that hereby is signified
that he should provide for his life to eternity, appears without
explication : but how he should provide for his life, is what next
follows.
2417. Look not hack behind thee — that hereby is signified
that he should not have respect to doctrinals, appears from the
signification of looking back behind him, when the city was
l)ehind liim, and the mountain before him ; for by a city is sig-
nified what appertains to doctrine, see n. 402, 2268 ; but by a
mountain is signified love and charity, see n. 795, 1430; that
this is the signification of these words, will further appear from
the explication of verse 26, where it is said, that Lot's wife
looked back behind him, and became a statue of salt : every
one may know that in these words, " Look not back behind
thee," there is contained some Divine arcanum, which lies hid
eo deep as not easily to be seen ; for in looking back behind him
there appears to be nothing criminal, and yet it is a matter of
such importance, that it is said, that he should escape for his
soul, that is, should provide for his life to eternity, by not look-
ing back behind him ; what is meant by having respect to doc-
trinals, will be seen in what follows ; at present it may be
expedient to show what is meant by doctrinal ; doctrinal [or
what appertains to doctrine] is twofold ; there is a doctrinal of
love and charity, and there is a doctrinal of faith; every Church
of the Lord in its beginning, whilst as yet it is in its youth and
2414—2417.] GENESIS. 531
virgin purity, has no other doctrinal, and luves no other, tliaii
what is of charit}', inasmuch as this apj)ertains tn life ; hut the
Church successively declines from this (k)ctriiuil, until it l)e<;ins
to esteem it of little value, and at length to reject it, and tJK-n it
acknowledges no other doctrinal than what is called the doc-
trinal of taith, which, when separate from charity, conspires with
the life of evil. Such was the primitive Church, oi- Church <>f
the Gentiles, after the coming of the Lord; in its beginning it
had no other doctrinal than what is of love and charity, fur this
the Lord Himself taught, as may be seen n, 2371 ; but after
His time, as love and charity began to grow cold, the doctrinal
of faith by degrees had birth, and with it came dissensions and
heresies, which increased more and more in proportion to ti»e
stress laid upon that doctrinal. The case was similar witli the
ancient Church which was after the flood, and was extended over
so many kingdoms, see n. 2385 ; this Church, in its beginning,
knew no other doctrinal than that of charity, because it had
respect to that alone, and the life was tinctured thereby, and
thus the men of that Church provided for themselves to eternity ;
but after some time, the doctrinal of faith began to be cultivated
amongst certain of the Church, and at length they separated
faith from charity ; these persons they called Ham, because they
were in the life of evil, see n. 1062, 1063, 1076. The most
ancient Church, which was before the flood, and which above all
others was called Man, was principled in a real perception of love
to the Loid, and of charity towards their neighbor, and thus
had inscribed on it the doctrinal of love and charity; but there
were some also at that time who cultivated faith, and when at
length they separated faith from charity, they were called Cain ;
for by Cain is signified such separate faith, and by Abel, whom
he slew, is signified charity ; see the explication of the 4th
<^hapter of Genesis. Hence it may appear that there is a two-
fold doctrinal, one of charity, ariother of faith, although in reality
they are one ; for the doctrinal of charity involves all things
appertaining to faith ; but when a doctrinal is formed solely ot
such things as appertain to faith, in this case the doctrinal is
said to be twofold, because faith is separated from charity ; that
such a separation has taken place at this day, nuiy appear from
this consideration, that it is altogether unknown what charity is,
and what neighbor is ; they who are principled solely in the
doctrinal of faith, believe nothing else to be charity towards their
neighbor, but to give alms to the poor, and to have pity on all,
for they say that every one is a neighbor indiscriminately ; when
yet charity is all good whatsoever appertaining to man, in his
aflection, and in his zeal, and thence in his life ; and neighbor
is all the good in others whereby man is aflected, conse.piently
neighbor means all those who are principled in good, and this
with all distinction ; as for example, he is principled in charity
582 GENESIS. [Chap. xix.
and in mercy, who exercises justice and judgment, in punishing
the wicked, and recompensing the good ; there is charity in
punishing the wicked, inasmuch as such punishment proceeds
from a zealous endeavor to amend him, and at the same time
to secure others from suffering by his wickedness ; thus
charity provides for, and wishes well to him who is in evil,
or who is an enemy, and in so doing provides for, and wishes
well to others, and to the public in general, and this from a
principle of charity or neighborly love ; the case is the same
with the good of life in all other instances, for the good of life can
have no existence, unless it proceed from a principle of charity
or neighborly love, inasmuch as it has respect to, and involves
such a principle. The nature and meaning of charity, and of
neighbor, being involved in so much obscurity, it is plain from
hence that the doctrinal of charity was lost, as soon as the doc-
trinal of faith gained the ascendency ; when nevertheless the doc-
trinal of charity was what was cultivated in the ancient Churchy
insomuch that they distinguished into separate classes all the
several sorts of good appertaining to charity or neighborly lovc;,
that is, all who were principled in good, and this with much dis-
tinction, giving names also thereto, and calling some poor, some
miserable, some oppressed, some sick, some naked, some hungiy.
some thirst}', some captives or in prison, some sojourners, son;e
fatherless, some widows ; others again they called lame, blind,
deaf, dumb, halt, not to mention several other names ; accord-
ing to this doctrinal the Lord spake in the Word of the Did
Testament, and tliis is the reason why these names so often occur
therein ; and according to the same doctrinal the Lord Himself
spake in the Word of the New Testament, as in Matthew xxv,
35, 36, 38—40, 42—45 ; Luke xiv. 13, 21 ; and in many othei
places ; hence it is that those names, in their internal sense,
have a different signification from what appears in the letter.
In order, therefore, that the doctrinal of charity may be restored,,
it will be shown hereafter, by the Divine Mercy of the Lord,,
who they are that are signified by the above names, and what
charity is, and what neighbor, both in general and in partic-
ular.
2418. Stand not still in all thejplain — that hereby is signified
that he should not stay in any of them, appears from the signifi-
cation of plain, as denoting the all of doctrinals, of which we
shall speak presently : How this case is in regard to not staying
in any of them, will be seen at verse 26, where it is said of Lot'a
wife, that she looked back behind him. That plain in the Word
signifies all things appertaining to doctrinals, appears from Jere-
miah, " The waster shall come to every city, and the city shall
not .escape, and the valley shall perish, and the plain shall be
destroyed," xlviii. 8 ; where city denotes false doctrinals, and
plain all those things which appertain to such doctrinals ; so m.
2418—24:22.] GENESIS. 53S
Julin, " When the thousand years shall be coiisuined, Satan
sliall be loosed from his prison, and shall go forth to serluce the
nations, Gog and Magog, to gather them together t(t war, whost^
nunib.n" is as the sand of the sea ; wherefore thev went njiou a/l
tJie plain of the earthy and encompassed the camj) of the .■«aiiits.
but lire came down from God out of heaven, and consumed
them," Rev. xx. 7 — 9; where Gog and ^[agog dmote those
who are principled in external worship without iiiteriud, thus in
worship made idolatrous, see n. 1151 ; the ])lain of the earth
denotes the doctrinals of the Church, which are laid waste by
those who are principled only in external worship ; the camp of
the saints denotes the good things of love and charity ; con-
sumed by fire from God out of heaven, has the same signification
with what is said concerning the men of Sodom and Gomorrah,
verse 24; Moreover the doctrinals of charity are called cities of
the mountain, and the doctrinals of faith cities of the jilain, in
Jeremiah xxxiii. 13.
2419. Escape to the mountain — that hereby is signified to the
good of love and charity, appears from the signification of moun-
tain, as denoting love and charit}^, see n. 795, 1430.
2420. Lest peradventure thou he consumed — that hereby is
signified that otherwise he would perish, appears without expli-
cation.
2421. Verses 18, 19. A7id Lot said unto them^ 1 pray not so,
my lords. Behold, Lpray, thy servant hath found grace in thine
-eyes, and thou hast made great thy mercy which thou hast done
with me to make ray soul alive / and I shall not be able to esi'upe
to the mountain, lest jy&radventure evil adhere to me, and I die.
And Lot said unto them, I pray, not so, my lords, signifies
weakness in that he was not able : behold, I i>ray, thy servant
hath found grace in thine eyes, signifies humiliation from the
afiection of truth : and thou hast made great thy mercy, sig-
nifies somewhat resembling humiliation from the afi'ection of
good : which thou hast made with me to make alive my soul,
signifies for this that he was desirous to save him : and I shall
not be able to escape to the mountain, signifies doubtfulness
whether he could have the good of charity : lest perad venture
evil adhere to me, and I die, signifies that in such case it must
needs come to pass, that he would at the same time be in evil,
and would thereby be condemned.
2422. Lot said unto them, L jyray, not so, my lords— ihai
hereby is signified weakness in that he was not able, viz., to
escape to the mountain, appears from the afiection containecl in
the words themselves, and also from what follows.^ The subject
now treated of is concerning the third state of the Church,
which is represented by Lot in this chai)ter ; this state is, that
the men of the Church no longer think and act from an
affection of good, but from an afiection of truth, which state
634 GENESIS. [Chap, xix,
takes place, when the affection of good begins to be diminished^
and as it were to recede ; good indeed is present, but is with-
drawn more towards the interior; hence it is in an obscure state,
but manifests itself in a certain affection, which is called the
affection of truth ; what the affection of good is, and what the
affection of truth, may be seen, n. 1997, and in what follows,,
n, 2425. The existence of these states, does not appear to man,
much less does their quality appear, but they appear to the
angels as in clear light, for the angels are in every good affec-
tion of man ; they appear also to man when he comes into an-
other life ; according to those affections, and according to their
quality, the good are distinguished into societies, see n. 685.
2423. Behold^ I pray ^ thy servant hath found grace in thine
eyes — that hereby is signified humiliation derived from the affec-
tion-of truth; and that by these words, "Thou hast made great
thy mercy," is signified somewhat resembling humiliation derived
from the affection of good, may appear from what was said above
concerning grace and mercy, n. 598, 981 : for they who are in
the affection of truth, cannot so far humble themselves, as ta
acknowledge from the heart, that all things are of mercy, whenj-
fore instead of mercy they say grace ; yea, in proportion as they
are less influenced by the affection of truth, in the same pro-
portion there is less of humiliation in them when they speak of
grace ; but on the other hand, in proportion as any one is
influenced by the affection of good, in the same proportion
there is more humiliation in him when he speaks of mercy ,
from this consideration it is evident, what a difference there is
between adoration, and consequently worship, with those wha
are in the affection of truth, and those who are in the affection
of good ; for in order to the performance of worship, there must
needs be adoration, and in order to adoration, there must needs
be humiliation, and this in all and in each of the things apper-
taining to worship ; hence it is plain why mention is here made
both of grace and mercy.
2424. Which thou hast made with me to make alive my soul —
that hefeby is signified for this, that he was desirous to save
him, appears without explication.
2425. And I shall not he able to escape to the mountain — that
hereby is signified doubtfulness whether he could have the good
of charity, that is, could think and act under the influence of
that good, appears from the signification of mountain, a&
denoting love and charity, see n. 795, 1430. With respect to
doubtfulness, the case is this ; with those who are principled in
the affection of truth, there is in that affection an affection ot
good, but it is so obscure that they do not perceive, conse-
quently do not know, what the affection of good is, and what
genuine charity is ; they suppose indeed that they know, but
this is by virtue of truth, and thus by virtue of science, and not
2423—2425.] GENESIS. 5.^.5
by virtue of essential good itself; still, however, tliov tl«> ^^mnl
works of charity, not that tiiey may merit any thiiig therfl»y,
but from a principle of obedience, and this in proportion lis
they conceive it to be true, for they suffer tiiemselves to be led
of the Lord by truth grounded in an obscure })rinciple of good,
which appears to them as truth ; as for example, inasmuch as
they are ignorant what is meant by neighbor, they do good t<>
every one whom they imagine to be a neighbor, esj»ecially to
the poor, because these call themselves poor, in consequence of
being destitute of worldly wealth ; they do good also to the
fatherless and widows, because they are so called; and t<»
sojourners, for the same reason ; and so in other instances ; and
this so long as they are ignorant of what is signitied by the j»oor,
the fatherless, the widows, the soj()urners, and the like; never-
theless, inasmuch as the affections of good, as was said, lie
obscurely hid in their affection of apparent truth, by which
aflection of good the Lord leads them thus to do good, they are
at the same time, as to their interiors, principled in good, and
the angels are associated with them in that good, and are theie
delighted with the appearances of truth by which they aie
affected. But they who are principled in the good of charity,
and thereby in the affection of truth, these do all things with
distinction, inasmuch as they are in the light, for the light ot
truth is derived from no other source than from good, because
the Lord flows in by an influx of good : these therefore do not
do good to the poor, the fatherless, the widows, the sojourners,
merely because they are so called, for they know that tiiey who
are good, whether they be poor or rich, are neighbors in an
especial sense, inasmuch as by the good, good is done toothers,
and, therefore, in proportion as the good are benefited, in the
same proportion others are benefited by them ; they know also-
how to distinguish between divers sorts of good, consequently
between divers soi'ts of persons principled in good ; the commoin
good, therefore, they call more their neighbor tiian an indi-
vidual, inasmuch as the good of many is regarded in the commoiu
good; the Lord's kingdom in the earths, which is the Church,
they acknowledge still more as their neighbor, and the ol>jcct
of their charity; the kingdom of the Lord in the heavens still
more ; but they who prefer the Lord to all these, who a<lore II ini
alone, and love Ilim above all things, these deduce from lliru
the derivations of neighbor; for in a supreme sense the Lortl
alone is neighbor; thus all good is neighbor, so far as it is
from Him. But they who are principled in affections contrary
to good, these deduce the derivations of neighlxir fnuu them-
selves, and acknowledge for neighbor only those who tavor
and serve them, calling such alone their bn-tinvn and friiMids,
and this with a difference according to the degree in which they
are united with such. Hence it may appear what i- meant \>y
536 GENESIS. [Chap. xix.
neighbor, and t..at every one's neighbor is determined accord-
ing to the love in which he is principled ; and that he is truly a
neighbor, who is principled in love to the Lord, and in charity,
and this with all diflerence ; thus it is the essential principle of
good, appertaining to every one, which determines the degree
in which he is a neighbor.
24:26. Lest peradvenhire evil adhere to me^ and I die — that
hereby is signified, that in such case it must needs come to pass
that he would be at the same time in evil, and would thereby
be condemned, appears without explication. What is involved
in these words, may be known from wdiat was said and shown
above, n. 301—303, 571, 582, 1001, 1327, 1328, viz., that the
Lord is continually providing against the mixing together ot
evil with good ; but in proportion as man is in evil, in the same
proportion he is removed from good ; for it is better that he be
altogether in evil, than in evil and good at the same time ; for
if he be in evil and good at the same time, he must needs perish
eternallj" : there are deceitful and hypocritical persons within
the Church, who above all others are exposed to this danger :
this then is what is signified in an internal sense by these
words, "Lest evil adhere to me, and I die."
2427. Verse 20. Behold^ I jpray^ this city is near to fiee
thither^ and it is small / let me escaiM^ I pray ^ thither / is it not
small^ and my soul may live. Behold, 1 pray, this city is near
t(» flee thither, signifies that it was allowable, by virtue of the
tiuth of faith [to attain to good] : and it is small, signifies that
it was allowable, by virtue of the little [truth of faith] which he
had: let me escape, I pray, thither, signifies that from that
little it w'as allowable to respect good: is it not small, signifies
would he not have some little: and my soul may live, signifies
that thus possibly he might be saved.
2-128. Behold^ I pray ^ this city is near to flee thither — that
hereby is signified that it was allowable by virtue of the truth of
faith [to attain to good], appears from the signification of city,
as denoting doctrinals, consecpiently the truth of faith, concern-
ing which, see n. 402, 2268 ; it is called near, because truth is
bordering upon good, wherefore to flee thither, signifies that it
was allowable by virtue of the truth of faith, because he was not
able by virtue of good, see n. 2422.
2429. And it is small — that hereby is signified that it was
allowable by virtue of the little [truth of faith] which he had,
may appear from the signification of city, as denoting truth,
concerning which see above ; by the city being small is signified
that he had little of truth, and here that it was allowable, by
virtue of the little which he had, to attain good, as appears from
what goes before, and from what follows. In regard to this
circumstance, that they who are in the affection oK truth have
but little truth in comparison with those who are in the atfec-
J426— '2431.J GENESIS. r.37
tion of good, it may appear i)lain iVom this coiisidonition, that
the Ibrmev regard truth i'roin a scanty and obscure principle of
good appertaining to them : trutli with man is altogether accord-
ing to the princi})le of good which appertains to him; where
there is a small portion of good, there is hut a small ])oi-tion of
truth, for they are in a like pro})ortion, and in a like degree, or,
according to the common expression, they keep })ace with each
other, which may, indeed, appear as a paradox, but still it is
really so ; good is the very essence of truth, truth without its
essence is not truth, howsoever it may appear to be so ; it is
july a kind of tinkling thing, and as an empty vessel. Whoso-
ever wishes to possess truth in himself, not only ought to know
it, but also to acknowledge it, and have faith therein ; when he
does this, he then first begins to have truth, because then it
afl'ects him and abides with him ; it is otherwise when he only
knows truth, and does not acknowledge it, and has not faith in
it, in this case he has not truth in himself; several who are
principled in evil are in this state, they are capable of knowing
truths, and sometimes of knowing them in a superior manner,
but still they have not truth, yea they are so much the further
from having it, in proportion as they deny it in their hearts. It
is provided by the Lord, that no one should have more of truth,
that is, should acknowledge and believe it, than in proportion to
his reception of good : hence it is, that it is here said of the
city, by which is signified truth, that it is small ; and again in
this verse, " Is it not small V also in verse 22, it is said, that he
called the name of the city Zoar, by which name, in the original
tongue, is signified small, by reason that the subject here
treated of is concerning those who are in the affection of truth,
and not so much in the affection of good.
2430. Let me escape, J prat/, thither — that hereby is signi
fied that from that little it was allowable to resi)ect good, may
appear from what goes before, and from what follows; it was
said, that he should escape to the mountain, by which is signi-
fied the good of love and charity, see n. 2419 ; but reply was
made, that he was not able to do this, but that he would escape
to the city, by which is signified the truth of faith, see n. 2428,
thus that from truth he could respect [or look to] good, or what
is the same thing, from faith could respect [or look to] charity;
that city also was situated under the mountain, and from it he
afterwards ascended and dwelt in the mountain, but in a cave
therein, verse 30. •
•2431. Is it not small f— that hefreby is signified, would he not
have some little? appears from what was said alcove, n. 2429,
consequently without further explication. The ground and
reason of tliis interrogation is, because the Lord alone knows
how much of good there is ir truth, and thus how much of truth
appertains to man.
538 GENESIS. [Chaf. xix,
2432. And my soul may live — that hereby is signified that
thus possibly he might be saved, appears also without explica-
tion; that he likewise was saved, because there was good in his
truth, appears from what follows, viz., the reply, '• Behold I
have accepted thy face also as to this word, that I will not over-
throw the city of which thou hast spoken," verse 21 ; and after-
wards, " The sun went forth upon the earth, and Lot came to
Zoar," verse 23 ; by which is meant, that they are saved, who \
are in the affection of truth, that is, who are principled in faith,
provided it be a faith grounded in good.
2433. Verse 21. And he said to him^ Behold T have accepted
thy face also as to this loard^ that I will not overthrow the city of
%ohich thou hast spoken. He said to him, behold I have accepted
thy face also as to this word, signifies assent, provided that the
interiors principled in truth had any ground in good : that I
will not overthrow the city of which thou hast spoken, signifies
that thus he should not perish.
243-4. He said to him^ Behold I have accepted thy face also as
to this word — that hereby is signified assent, provided that the
interiors principled in truth had any ground in good, appea'^s
from the signification of face ; face occurs frequently in the
Word, and in all cases signifies the interiors, as was shown, n.
358, 1999 ; when face also is attributed to Jehovah or the Lord,
it signifies mercy, peace, good, see n. 222, 223 ; in the present
instance therefore it signifies the good which is inwardly in truth ;
wherefore, to accept the face is to assent, provided that the
interiors, principled in truth, had any ground in good : as to
this word, signifies as to this thing. That truth is not truth,
unless good be inwardly therein, may be seen, n. 1496, 1832,
1900, 1904, 1928, 2063, 2173, 2269, 2429 ; and that man enjoys
bliss and happiness after death, not by virtue of truth, but by
virtue of the good which is in truth, see n. 2261 ; hence he has
a measure of bliss and happiness proportioned to the good which
is in truth. That good dwells inwardly in truth, and causes it
to be truth, may also appear from what is called good and true
in respect to the things of the world ; when a man, in such case,
eagerly seizes upon and acknowledges any thing as good, what-
ever favors this good, that he calls truth ; but whatever does
not favor it, that he rejects and calls it false : he may indeed
say, that that is true, which does not favor such good, but in
this case he conceals his real thoughts under a cloak of pretence
and artifice ; and so it is also in respect to spiritual things.
2435. I will not overthrow the city of which thou hast spolten
— that hereby is signified that thus he would not perish (viz.»
the man who is principled in truth within which is good), appears
from the signification of city, as denoting truth, see n. 402,
2268, 2428. It has been a subject of controversy, from the
most ancient times, which principle is the first born of the
2432—2438.] GENESIS. 5;VJ
Church, charity or faith, by reason tiiat man is ri-i^onoiated by
the truths of faitli, and becomes a Ciiiirch : but they who <;av«
the preference to faith, and made that the tirst-b<>rn, fell intu
all heresies and falsities, and at leiiijjth altogether extin<;uished
charity ; thus we read of Cain, by whom such faith is si;^iiilied,
that at length he slew his brother Abel, by whom is .•signified
charity ; in like manner we read afterwards of lleul)en, the first-
born son of Jacob, by whom also faith is signified, that ho
polluted his father's bed, Gen. xxxv. 22; chap. xlix. 4; where-
fore he became unworthy, and the primogeniture was given to
Joseph, Gen. xlix. 5 ; 1 Chron. v. 1. Hence came all the dis-
putes, and likewise all the laws, in the Word, concerning
primogeniture. This controversy originated in the ignorance
which of old prevailed, and which prevails at this day, concern-
ing this truth, that man has only so much of faith as he has oi'
charity, and that in the process of regeneration, charity meets
faith, or, what is the same thing, good meets truth, insinuating
itself into all the particulars thereof, and adapting itself thereto,
and thus causing faith to be faith ; and consequently that charily
is the first-born of the Church, although to man it ajjjiears
otherwise, see n. 352, 367. But as this subject is nnich treattnl
of in what follows, more will be said concerning it, by the Divine
Mercy of the Lord, in future parts of this work.
2436. Verse 22. Make haste, escape thither, because I cannot
do any thing till thou he come thither ', therefore he called the
name of the city Zoar. Make haste, escape thither, signifies
that he should abide in that [principle], because he caimot
advance further : because I cannot do any thing till thou be
come thither, signifies that before judgment is accomplished on
the wicked, they are to be saved who are in the affection of
truth : therefore he called the name of the city Zoar, signifies
the affection of truth.
2437. Make haste, escape thither — that hereby is signified
that he should abide in that [principle], because he cannot
advance further, that is, should abide in the truth of faith and
the affection thereof, because he could not abiile in the essential
good of charity and its affection, appears from what has been
said above.
2438. Because I cannot do any thing till thou he com^ thith^rr
— that hereby is signified that before judgment is accomplished
on the wicked, they are to be saved who are in the aticetion of
truth, may appear from this consideration, that by this ex|'rv.i8-
sioL, "I cannot do any thing," is signified judgment on the
wicked, which is presently described by the overthrow of Sodom
and Gomorrah; and by this expression, "Till thou be come
thither," is signified that they are first to be saved who are in
the affection of truth, and who are here represented by Lot,
which is also meant by Lot's coming to Zoar, verse 23. That
5i0 GENESIS. [Chap. xix.
the good and just are first to be saved before the wicked and
unjust perish, appears also from other parts of the Word, as
where the last judgment is treated of in Matthew, and it is said,
" That the sheep were separated from the goats, and it is first
declared to the sheep, that they should enter into the kingdom
of the Lord, before it is declared to the goats, that they should
depart into everlasting fire," xxv. 32, 34, 41. The like also
was represented by the sons of Israel at their departure out of
Egypt, in that they were first saved, before the Egyptians were
overthrown in the Red Sea. The same thing is also signified by
what occurs in the Prophets throughout, that after the faithful
were brought back from captivity, their enemies then suffered
punishment and perished : this is also continually exemplified in
another life, that the faithful are first saved, and afterwards the
unfaithful are punished, or, what is the same thing, the former
are elevated by the Lord into heaven, but the latter afterwards
plunge themselves into hell : the reason why the salvation of the
one and the destruction of the other are not efiected together
and at the same time, is, because unless the good were plucked
asunder from the wicked, from the lusts of evil and the persua-
sions of what is false, which the wicked continually scatter about
as poison, they would easily perish ; but in general, before the
good are saved and the wicked perish, it is necessary that with
the good there should be efiected a separation of evils, and with
the wicked a separation of such things as are good, that the
former by what is good may be raised up of the Lord into heav-
en, and the latter by their evils may cast themselves down into
hell, on which subjects more will be said, by the Divine Mercy
of the Lord, at n. 2449, 2451.
2439. Therefore he called the name of the city Zoa/r — that
hereby is signified the affection of truth, appears from the sig-
nification of Zoar, as denoting the affection of good, viz., the
good of science, that is, the affection of truth, see n. 1589 ; and
from the signification of calling the name, as denoting to know
the quality thereof, see n. 144, 145, 1754, 2009, and in the
present instance denoting that there was little of truth, for by
Zoar in the original tongue is signified somewhat little or small ;
for they who are in the affection of truth have but little of
truth, because but little of good, in comparison with those who
are in the affection of good, see above, n. 2429. That truths,
which are in themselves truths, with one person are more true,
with another less true, with some altogether untrue, yea false,
may appear almost from all those things which in themselves
are true, inasmuch as they vary with every man according to
his affections ; as for example, the expediency of doing good
works, or the good of charity, is itself a truth : yet this truth
with one person is the good of charity, because it proceeds from
charity ; with another it is a work of obedience, because it
248" -2441.] GENESIS. 541
proet'eds from obedience ; with some it is meritorious, because
they are willing to merit and be saved thereby; but with some
it is hypocritical, because they do good in order to apju-ar good
before men ; and so in other cases ; and this may l)e aj)i>lied to
all other truths which are called truths of faith ; hence also it
may appear that there is much of truth with those who arc in
the affection of good, and less of ti-uth with those who are in
the affection of truth, for the latter regard good as more renu>to
from them, whereas the former regard good as present in them.
2440. Verse 23. The sun went forth upon the earthy and Lot
came to Zoar. The sun went forth upon the earth, signifies the
last time, which is called the last judgment: and Lot came to
Zoar, signifies that they are saved who are in the affection of
truth.
2441. The sun went forth upon the earth — tluit liereby is sig-
nified the last time, which is called the last judgment, apjtears
from the signification of the rising of the sun in relation to
times and states of the Church ; that times of the day, as also
times of the year, signify in an internal sense, successive states
of the Church, was shown above, n. 2323 ; and that day-dawn
or morning, signifies the coming of the Lord, or the a])proach
of his kingdom, was shown n. 2405 ; thus then the rising of tie
sun or his going forth upon the earth, signifies the Lord's essei-
tial presence, and this by reason that both the sun and the east
[or arising] signifies the Lord ; that the sun hath this significa-
tion, may be seen, n. 31, 32, 1053, 1521,1529—1531,2120;
and that the east [or arising] has the same signification, may
be seen, n. 101. The ground and reason why the presence (jf
the Lord is the same thing as the last time, is, because His
presence separates the good from the wicked, and is attended
with this effect, that the good are elevated into heaven, and the
wicked cast themselves into hell ; for in another life the case is
this ; the Lord is a sun to the universal heaven, see n. 1053,
1521, 1529 — 1531 ; the Divine celestial principle of His love
appearing thus to the eyes of the angels, and in efi'ect constitu-
ting the essential light of heaven ; in j)roportion, therefore, as tiie
angels are princijiled in celestial love, in the same proportion
they are elevated into that celestial light which is from the
Lord; but in proportion as any are remote from celestial love,
in the same proportion they cast themselves from the light into
infernal darkness: Hence then it is, that the rising of the sun,
by which is signified the presence of the Lord, implies both the
salvation of the good, and the damnation of the wicked ; and
hence it is hei-e fiist said, that Lot came to Zoar, tliat is, that
they were saved who are here represented l)y Lot, and presently
that Jehovah caused to rain upon Sodom and (ioniorrali sulphur
and fire, that is, that the wicked were condenmed. To those
who are principled in the evils of self love and the love of the
542 GENESIS. [Chap. xix.
world, that is, who are in hatred against all things appertaining
to love to the Lord and charity towards their neighbor, the
light of heaven appears in effect as thick darkness, wherefore it
is said in the Word, that to such the sun is darkened, whereby
is signified that they have rejected whatever appertains to love
and charity, and have received whatever is contrary thereto; as
in Ezekiel, " When I shall extinguish thee, / will cover the
heavens^ and hlacken the stars thereof; I will cover the su7i with
a cloud, and the moon shall not cause her light to shine ; all the
luminaries of light in the heavens I will darken over thee, and I
will give darkness upon thy land," xxxii. 7, 8 ; where every one
may see, that by covering the heavens, darkening the stars,
covering the sun, and darkening the luminaries of light, some-
what else is signified than what is expressed in the letter: In
like manner in Isaiah, " The sun is darkened in his going forth^
and the moon shall not cause her light to shine," xiii. 9, 10 ;
and in Joel, " The sun and the moon are blackened, and the stars
W'ithdraw their shining," ii. 2, 10 ; whence it may appear what
is signified by these words of the Lord in Matthew^, where He
speaks of the last time of the Church, which is called the last
judgment, "Immediately after the affliction of those days, ^A^
sun shall he darkened, and the moon shall not give her light, and
the stars shall fall from heaven," xxiv. 29 ; where by sun it is
manifest is not meant sun, nor by moon moon, nor by stars
stars, but by the sun is signified love and charity, by the moon
faith thence derived, and by the stars the knowledges of good
and truth, which are then said to be darkened, to lose light,
and to fall from heaven, when there remains no longer any
acknowledgment of the Lord, any love to Him, or any charity
towards our neighbor, in which case self-love, with its conse-
quent falses, takes possession of man, for this is a certain conse-
quence of the departure of heavenly love : hence also may be
seen what is meant by these words in the Revelation, " The
fourth angel poured out his vial t(/?07i the sun, and it was given
to him to scorch men by fire, wherefore men were scorched with
great heat, and they blasphemed the name of God," xvi. 8, 9 ;
where also the subject treated of is concerning the last times of
the Church, when all love and charity is extinguished, or accord-
ing to the conmion method of speaking, when there is no longer
any faith ; the extinction of love and charity is meant by the
vial being poured out upon the sun ; and the self-love and its
lusts, which in such case take possession of man, are meant by
men being burned by fire, and being scorched with a great
heat ; the blaspheming of the name of God is a consequence
thereof. The ancient Church by the sun understood nothing
else but the Lord, and the Divine celestial principle of His love,
and hence came the custom of praying with their faces towards
the rising of the sun, not even thinking about the sun at such
2442, 2443.] GENESIS. 543
times; but in succeeding a<i;es, wlien posterity K st this, to-
e;ether with other representatives and signiticsitives, they then
began to worship the sun and the m<ion ; which worship spread
itself over many nations, insomuch that they de(b'cated temples
10 those objects of their worship, and erected statues to their
honor; and whereas the sun and moon hereby received an
opposite sense, they signify self-love and the love of the world,
which are altogether opposite to celestial and si)iritual love;
hence in the Word, by the worship of the sun and moon, is
meant the worship of self and of the world, as in Moses, " Lest
peradventure thou lift up thine eyes to the heavens, and see tJie
sun, and the moon, and the stars, all the host of heaven, and
thou be driven, and bow thyself to them, and serve them,"
Deut. iv. 19 ; and again, " If he shall go and serve other gods,
and t/ie sun, or the moon, or all the host of heaven, which I have
not commanded, then thou shalt stone them with stones, and
they shall die," Deut. xvii, 3, 5; such was the idolatrous wor-
ship into which the ancient worship was changed, when men no
longer believed that any thing internal was signified by the ritess
of the Church, but only what was external : In like manner in
Jeremiah, " At that time they shall bring out the bones of the
kings of Judah, of the princes, of the priests, of the prophets,
and of the inhabitants of Jerusalem, and shall spread them out
to the sun, and to the moon, and to all the host of heaven,
which they loved, and which they served," viii. 1, 2 ; where sun
denotes selt-love and its lusts ; the spreading out of bones, sig-
nifies the infernal things attendant on such lusts ; again, in the
same Prophet, " He shall break the statues of the house of the
sun, which is in the land of Egypt, and shall burn with fire the
houses of the gods of Egypt," xliii. 13 ; where the statues ot
the house of the sun denote self-worship.
2442. And Lot came to Zoar — that hereby is signified that
they are saved who are in the affection of truth ai)pears from
the signification of Zoar, as denoting the affection of truth, see
u. 2439 : hence also it may appear, that they likewise are saved
who are principled in faith, provided that in their faith there be
a principle of good, that is, that they be affected with tiie trutiis
of faith for the sake of good, which is by virtue of good; all
the life of faith is derived from this source and from no other :
that charity is the essential of faith, yea, that is essential faith,
as being the essence and reality of faith, may be seen, n. 379,
S89, 654, 724, 809, 916, 1162, 1176, 1798, 1799, 1834, 1844,
2049, 2116, 2189, 2190, 2228, 2261, 2343, 2349, 2417.
2443. Verse 24. And Jehovah caused to rain vj.)on Sodom
and upon Gomorrah sulphur and fire from Jehovah out of heaven.
Jehovah caused to rain upon Sodom and upon Gouiorrah sulphur
and fire, signifies the hell appertaining to those who are in the
evils of self-love, and in the tklse principles thence derived : to
544 GENESIS. [Chap. xix.
rain is to be damned : sulphur is the hell of self-love : fire is the
hell of the false principles thence derived : from Jehovah out of
heaven, signifies that it was from the laws of order as to truth,
in consequence of their separating themselves from good.
2444. Jehovah caused to rain upon Sodom and uponGomorrah
sulphur and fire — that hereby is signified the hell appertaining
to those who are in the evils of self-love and the false principles
thence derived, appears from the signification of raining, as
denoting to be danmed ; and from the signification of sulphur,
as denoting the hell of the evils of self-love ; and from the sig-
nification of fire, as denoting the hell of the false principles
thence derived, of which we shall speak presently ; also from
the signification of Sodom, as denoting the evils of self-love ;
and from the signification of Gomorrah, as denoting the false
principle thence derived, see n. 2220, 2240, 2322. Mention is
here made of Gomorrah also, of which place nothing is said
before in this chapter, by reason that Gomorrah signifies the
false principle originating in the evil of self-love ; for within the
Church, whose last time of judgment is here treated of, this
evil is what most especially acts in opposition to good, and the
false principle thence derived is what most especially acts in
opposition to truth ; which two are so joined together, that who-
soever is in one, is also in the other, and that in a like propor-
tion, and a like degree ; it appears indeed otherwise, but that
it really is so, is made manifest in another life, if not in this
world. Concerning self-love, its nature and quality, and how
great evils are thence derived, see n. 693, 694, 760,^307, 1303,
1321, 1594, 1691, 2041, 2045, 2051, 2057, 2219.
2445. That to rain signifies to be damned, appears from the
signification of rain ; rain, in the Word, in a genuine sense,
signifies blessing, and hence also salvation, but in an opposite
sense it signifies cursing, and hence also damnation ; that it
signifies blessing and hence salvation, appears from several
passages, and that in an opposite sense it signifies cursing and
hence damnation, appears from the following, " There shall be
a tabernacle for a shadow in the day-time from the heat, and
for a refuge and for a covering from inundation and from rain^''
Isaiah iv. 6 ; and in Ezekiel, " Say to them that incrust [or
cover over] what is unpi-epared [or unfit], it shall fall, there
shall be an overfiounng rain^ whereby ye, O hailstones, shall
fall ; there shall be an overflowing rain in Mine anger, and hail-
stones in fury for consummation," xiii. 11, 13 ; and in David,
" He gave their rain hail, a fire of flames in their land, and
smote their vine and their iig-tree," Psalm cv. 32, 33 ; speaking
of Egypt, concerning which it is thus written in Moses, " Jeho-
vah gave thunders and hail, and \\\Qflre vibrated on the earth,
and Jehovah caused to rain hail on the land of Egypt,"' Exod.
ix. 23, 24
2444— 2446.J GENESIS. r»45
2446. That sulphur is the liell of the evils of selt-lnve, and
that fire is the hell of the false principles thence derived,
appears from the signification of sulphur, and fire thence derived»
in the Word, as denoting self-love with its lusts and falsities,
consequently denoting hell, for hell consists of such things:
That sulphur and fire have such a signification, appears \^■u^n
David, '"' Jehovah shall rain upon the wicked, snaies, /?'/r, ayul
sulphtir^'' Psalm xi. 6 ; that material fire and sidi»hur ai'e n^t
here meant, but that some other thing is understoc»d, which is
signified by fire and sulphur, may appear also from this con-
sideration, that it is said that Jehovah shall rain snares : So in
Ezekiel, " I will plead with him \vith pestilence and with blood,
and I will cause to rain upon hirn^ and upon his wings, and upon
many people who are with him, an overflowing rain, and hail-
stones, flre, and sulphur,''^ xxxviii. 22 ; speaking of Gog, who
lays waste the land of Israel, that is, the Church ; what (log is,
may be seen, n. 1151 ; fire denotes false principles, sulpluir the
evils thence derived, and at the same time their hells which lay
waste ; so in the Revelation, " They who adored the beast, were-
cast into a lake burning with sulphur,^^ xix. 20 ; denoting hell ;
again, " The devil was cast into a lake of fire and sulpJt (n\ where
are the beast and the false prophet, and they shall be tormented
days and nights to ages of ages," Rev. xx. 10 ; manifestly de-
noting hell; again, "The abominable, and murderers, and
adulterers, and enchanters, and idolaters, and all liars, have
their part in the lake burning with fire and stdphur^^ Rev. xxi.
8 ; where also fire and sulphur manifestly denote hell. That they
denote the evils of self-love and the folse principles thence
derived, of which the hells consist, appears from Isaiah, '' Tiie
day of the vengeance of Jehovah, the year of recompenses to
the controversy of Zion, and the streams thereof shall be turned
into pitch, and the dust thereof into sulphur, and the land'
thereof shall be for burning pitch ^^ xxxiv. 8, 9 ; wliere burning
pitch denotes dense and dire talses, instead of fire, and sulphur
denotes the evils which originate in self-love ; again, in the
same Prophet, " The pile thereof is fire and much wood, the
breath of Jehovah as ?i stream of burning sulphur \\\iiVii'\\\,^'' xxx.
33; speaking of Tophet, where a stream of burning swlphur
denotes false principles originating in the evils of self-love ; si^
in Luke, " On the day thai'Lot went forth from Sodom, it raiiud
with fire and sulphurfrom heaven, and destroyed all ; acc(>rding
to these things shall it be done on the day that the Son of man
shall be revealed," xvii. 29, 30 ; that fire and suli>hur shall not
rain when the Son of man shall be revealed, may be obvious to
everyone, but that falsities and the lusts of self-love will then
have rule, which are signified by fire and suli)hur, ami winch
cause hell. That fire, in the Word, signifies lusts, and at the
«ame time the hells, but that in such case, smoke froni the tire
K K
546 GENESIS. [Chap. xix.
signifies the false principle wl)ich is thence derivecl, and which
prevails in those hells, may be seen, n. 1861 ; and in the Reve-
lation, " I saw horses in vision, and them that sat on them,
having breast-plates j/?e7'y and 6i Iphurous ; and the heads of the
horses as the heads of lions, and from their month came forth
, Ji^^e^ smohe^ and sulphur : By these three were the third part of
men sla-in, by the jire^ and by the smohe^ and by the suljphur^''
ix. 17, 18 ; fire, smoke, and sulphur, denote evils and falses of
«very kind, of which, as was said, the hells consist.
2447. From Jehovah out of heaven — that hereby is signified,
that it was from the laws of order as to truth, in consequence of
their se]>arating themselves from good, can only appear from the
internal sense, whereby is discovered how the case is in respect
to punishment and damnation, that such things by no means
-come from Jehovah, that is, from the Lord, but from the man
himself, the evil spirit, or the devil, who is the object of punish-
ment and damnation, and this by virtue of the laws of order as
to truth, in consequence of their separating themselves from
good : All order is from Jehovah, that is, from the Lord,
according to which all things, both in general and in particular,
are governed by Him, but with a manifold difiPerence in respect
to such government, as grounded in will^ in good pleasure^ in
leave^ and \n permission ^ the things which proceed from the
Lord's will and good pleasure, are from the laws of order as to
good, and so also are several things which proceed from His
government as grounded in leave, and some likewise which pro-
ceed from His government as grounded in permission ; but
when man separates himself from good, he then casts himself
into the laws of order which are of truth separate from good,
and which are such, that they condemn him, for all truth con-
demns man, and casts him down into hell, but the Lord, by
virtue of good, that is, of Mercy, saves him, and raises him
him up to heaven ; hence it is evident, that it is man himself
who condemns himself: several things which come to pass of
permission are of this nature ; as for example, that one devil
should punish and torment another, not to mention numberless
other cases ; such things originate in laws of order as to truth
separate from good, and unless these laws had their operation,
as in the above instance, the wicked could not be held in any
bonds of restraint, nor hindered from assaulting all the good and
upright, and destroying them eternally ; to prevent this, is the
good which is regarded by the Lord in the permission of such
laws ; the case in this respect is like that of a mild and merciful
king here on earth, who intends and does nothing but what is
good ; unless he tolerated that his laws should punish the wicked
and unruly (although he punishes \o one, but rather grieves
that his su-jects are such, as to make it expedient that their
evils shouW punish them), liis kingdom would V>e left a prey to
2447.] GENESIS. r,47
the most lawless iu-aders, which would argue the "greatest want
of cletneiicy and mercy : hence it appears, that Jeliovali In- n<»
means caused sulphur and lire tu rain, that is, condenincd to
hell, but that they, who are principled in evil and in false prin-
ciples originating in evil, condemned themselves in citnseijuence
of their separating themselves from good, and thus casting
themselves into the laws of order grounded in truth -alone :
hence then it follows, that this is the internal sense of the
words under consideration : that in the Word, evil, punisii-
ment, cursing, damnation, and several similar things, as here
the raining of sulphur and lire, are attributed to Jehovali or
the Lord, appears from several passages, as in Ezekiel, '' I
will plead with him with pestilence and with blood, I will cause
sulphur and fire to rain upon him," xxxviii. 22 ; and in Isaiah,
"The breath of Jehovah as a stream of bujmiiuj pitch,'''' xxx.'SS-,
and in David, " Jehovah shall rain upon the wicked, snai-es,
Jlre^ and sulphur,''^ Psalm xi, 6 ; and again, " There went up a
smoke out of His nose, and fire out of His mouth, coals tvere
Mndled hy Him^'' Psalm xviii. 8 ; and in Jeremiah, " Lest
My fury go forth as fire, and hum, and there l)e none to
extinguish it," xxi. 12 ; and in Moses, " A fire is kindled in
Mine anger, and shall hum even to the lowest hell,"" Deut. xxxii.
22 ; not to mention expressions to the same purport in many
other places ; the reason why such things in the "Word are
attributed to Jehovah, or the Lord, was before explained, u.
223, 245, 589, 592, 696, 735, 1093, 1683, 1874 ; for good is
not further distant from evil, or heaven from hell, or a Divine
principle from a diabolical principle, than the Lord is from
being the efficient cause of such tilings, wliich come from evil,
hell, and the devil, but in no respect from the Lord, who is
essential mercy and essential good ; nevertheless since it
appears as if they came from the Lord, therefore for the reasons
mentioned in the above passages, they are attributed to Ilim.
It is here said, "That Jehovah caused to rain from Jeliovah out
of heaven," by which words it appears, in the sense of the
letter, as if there were two, one on earth, and one in heaven ;
but the internal sense teaches how this also is to be understood,
viz., that by Jehovah first named is meant the Lord's Divine-
human [principle] and Holy proceeding, understood in this
chapter by two men, and that by Jehovah named a second time
is meant the essential Divine '[principle], which is called the
Father, concerning wiiich see the preceding chapter, also tiiat
this trine [or threefold principle] is in tlie Lord, as IL' Himself
saith in John, "He who seeth Me, seeth tiie Father; believe
Me that I am in the Father, and the Father in Mo," xiv. 9—11,
and concerning the Holy Ghost, He sa.th in another ^)lace,
" The Comforter shal! not «peak of Himself, He shall receive of
Mine, and shall declare it unto you," xvi. 13—15 ; thus there
548 GENESIS. [Chap, xix,
is but one Jehovah, although two are here named ; the reason
why two are named is, because all the laws of order are from,
the Lord's essential Divine [principle], the Divine-human, and
the Holy proceeding.
2448. Verse 25. And he overthrew those cities^ and all the
plain^ and all the inhabitants of the cities^ and the budding forth
of the ground. He overthrew those cities, signifies that all truths-
were separated from them, that there might appertain to them
nothing but falses : and all the plain, signifies all things be-
longing to those truths : and all the inhabitants of the cities.
signifies that all goodnesses were separated from them, so that
there appertained to them nothing but evils : and the budding
forth of the ground, signifies all that relates to the Church.
2449. And he overthreio those cities — that hereby is signified
that all truths were separated from them, that there might
appertain to them nothing but falses, appears from the signifi-
cation of cities, as denoting doctrinals, consequently denoting
truths, inasmuch as truths relate to doctrinals, see n. 402,
2268, 2428, which are said to be overthrown, when falses take-
place of truths, in the present case when all truths were-
separated from them, and also all goodnesses, which are like-
wise treated of in this verse, inasmuch as the subject here is
concerning the last state of those within the Church, who are-
principled in falses and in evils ; the state of such also in ano-
ther life is agreeable to this description, as may appear from the
following brief relation : they who come into another life, are
all brought back into a life similar to that in which they lived in
the body ; and afterwards, with the good, evils and falses are-
separated, that by goodnesses and truths they may be elevated
of the Lord into heaven ; but with the wicked, goodnesses and
truths are separated, that by evils and falses they may be con-
veyed to hell, see n. 2119 ; according to the Lord's words in
Matthew, " Whosoever hath, to him shall be given, that he may
have more abundantly ; but whosoever hath not, even what he
hath shall be taken away from him," xxv. 29 ; Luke viii. 18 ;.
chap. xix. 24 — 26 ; Mark iv. 24, 25 ; which is also signified by
these words in Matthew, " Let both grow together until the
harvest, and in the time of harvest I will say to the reapers,
gather ye together first the tares, and gather them together in
bundles to burn them ; but gather the wheat into My barn : the
harvest is the consummation of the age, as therefore the tares
are gathered together, and burned in the fire, so shall it be in
the consummation of the age," xiii. 30, 39, 40 ; and also by
what the Lord spake concerning a net cast into the sea, and
gathering fish of every kind, whereof the good were gathered
together into vessels, and the bad were cast abroad ; " So, saith
He, shall it be in the consummation of the age," verses 47 — 50,
of the same chapter ; what is meant by consummation, and that
:Si448— 24oC ] GENESIS. 549
the like is implied in respect to the Cliurch, may De seen n.
1857, 2243 The reason of the separation of evils and falsea
with the good, is, lest they should hang between what is evtl
and what is good, and that by what is good they may be
elevated into heaven ; and the reason of the separation of good-
nesses and truths with the wicked is, lest by any goodnosses
appertaining to them they should seduce the well-disposed, and
that by evils they ma}^ retire to their place amongst the wicked
in hell ; for such is the communication of all ideas of thought,
and of affections, in another life, that goodnesses communicate
with goodnesses, and evils with evil, see n. 1388 — 1390 ; wiiere-
fore unless they were to be separated, innumerable mischief»
would ensue, besides that there could be no consociation ; when
yet all things are consociated most exquisitely in the heavens,
according to all the differences of love to the Lord, and of
mutual love, and of faith originating therein, see n. 685, 1394;
and in the hells according to all the differences of lusts, and of
phantasies thence derived, see n. 695, 1322. But it is to be
observed, that separation is not a plenary removal [al)latio\ for
no one is altogether deprived of what he once had.
2450. And all the plain — that hereby are signified all thing»
\vhich belonged to those truths, appears from the signification
of plain, as denoting the all of doctrinals, consequently what-
ever belongs to truths, see n. 2418.
2451. And all the inhabitants of the cities — that hereby ii
signified that all goodnesses were separated from them, that so
nothing but evils might appertain to them, appears from the
eignitication of inhabitants when predicated of a city, as deno-
ting goodnesses, which might be confirmed by many passages
from the Word ; it also hence appears, that when city signifies
truth, as was shown, inhabitant signifies good, for it is truth in
which good dwells or inhabits ; and truth void of good is as
a city which is empty and without inhabitants. In respect^ to
all goodnesses being separated from the wicked, that so nothing
but evils might appertain to them, see above, n. 2449.
2452. And the hudding forth of the ground— ■t\\QX. hereby is
signified every thing relating to the Church, appears from^ the
signification of budding forth [germinis'] ; by what buds forth
are meant both crops of corn, and every green thing whatso-
ever ; by which things, it is plain throughout the AV^ord, are sig-
nified goodnesses and truths; and from the signification of
ground, as denoting the Church, concerning whicli see n. 566,
1068. That goodnesses and truths are the all of the Church, is
well known. t i i • ■» i • j
2453. Yerse 26. And his wife loohed hack behind him, ana
hecame a statue of salt. His wife looked back behind him,
«ignifies that truth averted itself from good, and looked to doo-
A50 GENESIS. [Chap, xix
trinals ; and became a statue of salt, signifies that all the good
of truth was vastated.
2454. And his wife looked hacTc hehind him — that hereby i&
signified that truth averted itself from good, and looked to doc-
trinals, appears from the signification of looking back behind
him, and from the signification of wife ; that to look back be-
hind him is to have respect to doctrinals, which are of truth, but
not life according to doctrinals, which is the life of good, was
shown above, n. 2417 ; for that is called behind him, which is
posterior, and that before him which is prior; that truth is
posterior, and good prior, has been often shown above ; for
truth is grounded in good, inasmuch as good is the essence and
life of truth ; wherefore to look back behind him, is to have
respect to truth, which is of doctrinals, but not to good, which
is of life according to doctrinals : that these things are here
signified is very evident from the Lord's words, where speaking
also of the last time of the Church, or of the consummation of
the age, he says, " In that day, wliosoever shall be upon the
house, and his vessels in the house, let him not go down to
take them : and whosoever is in the field, in like manner let him>
not return to hehind hhn i rememher Lofs loife^'' Luke xvii. 31,
32; these words of the Lord are altogether unintelligible with-
out the internal sense, consequently unless it be known what
is signified by being upon the house, what by vessels in the
house, what by going down to take them, what by field, and
lastly, what by returning to behind him ; according to the
internal sense, to be upon the house signifies to be in good ;
that house signifies good, may be seen n. 710, 2233, 2234 ;
vessels in the house are truths which are grounded in good ;
that truths are vessels of good, may be seen n. 1496, 1832,
1900, 2063, 2269 ; to go down to take them is to avert one's self
from good to truth, which is evident from this consideration^
that as good is prior, so it is superior, and as truth is posterior,
so it is inferior ; that field is the Church, so called from the
seed which it receives, consequently that they are fields who are
principled in the good of doctrine, appears from many passage»
in the Word ; hence it is manifest what is signified by returning
to behind him, viz., the averting himself from good, and having
respect to doctrinals ; wherefore these things being signified by
Lot's wife, it is added, " Remember Lot's wife :" it is not said,
she looked back behind herself, but hehind him, because Lot
signifies good, see n. 2324, 2351, 2370, 2399 ; hence it is, that
when Lot was admonished on this subject, verse 17, it was said^
" Look not back behind thee :" the reason why it is said in
Luke, '•' Let him not return to hehind him^'' not to the things
which are behind him, is, because the celestials are not willing
even to make mention of any thing relating to doctrinals, se*
2454.] GENESIS. r.51
11. 202, 337, and this is the reason why no inention is heiv made
thereof, but it is said to hehhul him. Tliese same tliiin'-s are
thus described in Matthew, " When ye shall see the al>ominati<.M
t»f desolation, foretold by Daniel the Prophet, then they who
are in Judea, let them flee to the mountains; he who is ni»on
die house, let him not go down to take any thin,<; out of his
house; and he who is in the field, let Mm not rdurn h<irk U>
take his garments," xxiv. 15 — 17; where the abominatinn of
desolation is the state of the Church, when there is no love and
no charity, which being desolated, abominable tilings have rule
and prevail; that Judea is the Church, and indeed the Church
celestial, appears both from the historical and pro|»hetical Word
of the Old Testament throughout; that the mountains, to
which they were to fly, are love to the Lord, and nei'ddx.rlv
love or charity, may be seen n. 795, 1430, 1091 ; that bv beiii"-
upon the house, is signified the good of love, was just now
shown ; that by going down to take any thing out of the house,
is signified to avert himself from good to truth, was also just
now shown ; that by him who is in the field, are signified those
who are in the spiritual Church, appears from the signification
of field in the Word ; that by not returning back to take
his garments is signified that he should not avert himself fi'<> n
good to truth of doctrinals, appears from this consideration, that
garments signify truths, because truths clothe good as garments,
see n. 1073 ; it may appear plain to every one, that all those
things which the Lord here speaks concerning the consum-
mation of the age, have a different signification from what ap-
pears in the letter, and that they involve arcana; as wheie it is
said, that they who are in Judea should flee to the mountains,
and that he who is upon the house should not go down to take
any thing out of the house, and that he who is in the field
should not return back to take his garments ; in like manner
when Lot is. admonished not to look behind him, verse 17, and
when it is here said, that his wife looked back behind him.
Moreover this appears from the signification of wife, as denoting
truth, concerning wdiich, see n. 915, 14GS ; and from the signi-
fication of Lot, as denoting good, concei'iiing which see n. 'I'-Vl^^
2351, 2370, 2899; hence it is said behind iiim. Truth is said
to avert itself from good, and to have respect to doctrinals, when
it is no longer concerned about the nature and quality of the
life which the man of the Church lives, but about the nature
and quality of the doctrine which he professes, when neverthe-
less it is a life according to doctrine which constitutes a man nf
:he Church, but not doctrine separate from life; for when doc-
trine is separated from life, then by reason of the vastation of
good, which appertains to life, there is a vastation also of truth,
which appertains to doctrine, that is. truth becomes a statue of
salt; this everyone may know in hiin>t-lf, who has resjtect to
552 GENESIS. [Chap. xix.
ductrhie alone, and not to life ; let him only examine himself,
in such case, whether he believes a resurrection, a heaven, a
bell, yea the existence of the Lord, and other things apper-
taining to doctrine, notwithstanding such belief is taught by
doctrine.
2455. And became a statue of salt — that hereby is signified
that all the good of truth was vastated, may appear from the
signification of statue, and from the signification of salt : statue,
in the original tongue, is expressed by a word which signifies
station, not which signifies a statue such as was erected either
for worship, or for a sign, or for a witness, so that by a statue
of salt is here signified that it (viz., truth) stood vastated, which
truth is signified by Lot's wife, see n. 2454; truth is then said
to be vastated, when there is no longer any good therein ; vas
tation itself is signified by salt. As several expressions in the
Word have a two-fold sense, viz., a genuine sense, and one
opposite thereto, so it is also in respect to salt ; in a genuine
sense it signifies the affection of truth, in an opposite sense the
vastation of the affection of truth, that is, of good in truth ;
that it signifies the affection of truth may be seen, Exod. xxx.
35 ; Levit. ii. 13 ; Matt. v. 13 ; Mark ix. 49, 50 ; Luke xiv. 34,
35. That it signifies the vastation of the affection of truth, or
o:' good in ti-uth, appears from the following passages, " There
gliall be sulphur and salt, the whole land a burning, it shall not
be sown, neither shall it bud forth, neither shall there come up
in it any herb, according to the overthrow of Sodom and of
Gomorrah, of Admah and Zeboim," Deut. xxix. 22 ; where
suljihur is the vastation of good, and salt the vastation of truth;
that vastation is signified, is evident from every particular ex-
})ression : so in Zephaniah, "Moab shall be as Sodom, and the
sons of Amnion as Gomorrah, a forsaken place of nettles, and a
2nt of salt, and a desolation to eternity," ii. 9 ; where a forsaken
place of nettles denotes the vastation of good, and a pit of salt
denotes the vastation of truth ; for a place of nettles has rela-
tion to Sodom, whereby it was shown, is signified evil, or good
vastated ; and a pit of salt has relation to Gomurrah, whereby
is signified the false principle, or truth vastated ; that vastation
is understood is evident, for it is called a desolation to eternity :
so in Jeremiah, '' He who maketh flesh his arm, shall be as a
shrub made bare in the wilderness, and shall not see when good
cometh, and shall dwell in parched places in the wilderness, a
salt land, and is not inhabited," xvii. 6; where parched places
denote goodnesses vastated, and a salt earth denotes truths vas-
tated : so in David, " Jehovah turneth rivers into a wilderness,
and the goings forth of water into dryness, and a land of fruit
into saltness, by reason of the wickedness of them that dwell
therein," Psalm cvii. 33, 34; where a land of fruit turned into
Baltness denotes the vastation of good in truth: so in Ezekiel,
2455— 2457.J GENESIS. 553
"The miry places thereof, and the marshes thereof, are not lieak'd,
and tJiey shall he given to salt,^^ xlvii. 11 ; to be jjjiven to salt
denotes t, be altogether vastated as to truth : inasnnich as salt
signified vastation, and cities signified ductrinals of truth, as wjw
shown n. 402, 2268, 2428, 2451, therefore in old time they
sowed with salt cities that were destroyed, to ])revent their being
rebuilt, see Judges ix. 45. This then is the fourth stiite of the
Church, which is represented by Lot, which state consists in the
vastation of all truth as to good.
2456. Yerses 27 — 29. And Ahraham rose vp in the inoni'nig
to the place where he had stood there before Jehovah. And he
looked against the faces of Sodom and Gomorrah., an<I against all
the faces of the land of the plain ; and he saw., and behold., the
smoke of the land went up as the smoke of a furnace. And it
<iame to pass in God's destroying the cities of the plain., that God
remembered Abraham., and sent forth Lot from the midst of the
overthrow., i?i overthrowing the cities in which Lot dwelt. Abi'a-
liam rose up in the morning, signifies the Lord's thought con-
cerning the last time ; Abraham is here, as before, the L(.»rd in
that state : to the place where he had stood there before Jehovah,
signifies the state of perception and thought in which he was
before : place is state : and he looked against the faces of Sodom
and Gomorrah, signifies thought concerning their interior state
an to evil and the false : and against all the faces of the land of
the plain, signifies all the interior states thence derived : and he
saw, and behold, the smoke of the land went up as the smoke
©■"a furnace, signifies a state of false principles, which is smoke,
originating in a state of evil, which is a furnace, within the
Church, which is the land : and it came to pass, in God's destroy-
ing the cities of the plain, signifies when they perished by the
fdses of evil, which are the cities of the plain : that God
remembered Abraham, signifies salvation by the uniting of the
Lord's Divine essence with His human essence : and sent forth
Lot from the midst of the overthrow, signifies the salvation ot
those who are principled in good, and who are principled in
truth wherein is good, all of whom are here represented hy Lot:
in overthrowing the cities, signifies when they perished who were
in lalses derived from evils : in which Lot dwelt, signifies that
notwithstanding they were principled in such falses, there were
jet some who were saved.
2457. There is no need to explain these particulars, inas-
much as they were explained, as to the greatest part of them,
in the preceding chapter, and in former chapters : these par-
ticulars are added, and inserted, to the intent that it might bo
made manifest, that the good were separated from the wicked,
and that the former were saved, but the latter condemned,
solely by the uniting of the Lord's Divine essence with liis
human essence ; otherwise all the former, who are here repr©-
554 GENESIS. [Chap. xix.
sented by Lot, won d likewise have penshed together with the
latter ; which is understood by these words, " It came to pass,
in God's destroying the cities of the plain, that God remem-
bered Abraham, and sent forth Lot from the midst of the over-
throw, in overthrowing the cities in which Lot dwelt," which in
an internal sense signify, that by the uniting of the Lord's
Divine essence with His human essence, all who were princi])led
in good were saved, as also were all who were principled in
truth wherein was good, who are here represented by Lot, when
they perished, who were principled in falses derived from evils,'
although they who were saved were likewise in falses and in
evils. Thus then the things contained in this chapter are joined
together with the things contained in the foregoing chapter,
where it is shown, that Abraham, that is, the Lord, in that state,
interceded for those of Sodom and Gomorrah, who are signified
by fifty, by forty-five, by forty, by thirty, by twenty, and by
ten, denoting all those in their order who are principled in good,
and also those who are principled in truth in which there is
any thing of good, according to what was there explained.
2458. Verse 30. And Lot came up out of Zom\ and dwelt
in the mountain^ and Ids two daughters with him^ hecause he
feared to dwell in Zoar ; and he dwelt in a cave, he and his two
daughters. Lot came up out of Zoar, signifies when they were
no longer in the aftection of trutli : and dwelt in the mountain,
signifies that then they betook themselves to a certain kind of
good : and his two daughters with him, signifies that the afl'ec-
tions thence derived did in like manner : because he feared to
dwell in Zoar, signifies because from the affection of truth they
could no longer have respect to good : and he dwelt in a cave,
he, signifies good of a false principle : and his two daughters,
signifies the affections thence derived, which are aftections ol
such good and of such a false principle.
2459. And Lot came up out of Zoar — that hereby is signified
when they were no longer in the affection of truth, appears
from the signification of Zoar, as denoting the affection of truth,
concerning which see n, 2439 ; and whereas it follows, that he
dwelt in the mountain, because he feared to dwell in Zoar,
hereby is signified when they were no longer in the aftection of
truth, and this because all the good of truth was vastated, as
appears from verse 26. Here then is described the fifth state of
the Church, which is represented by Lot, which state is, that
when there is no longer any affection of truth, a certain
impure good, or the good of a false principle, infuses itself.
2460. And dwelt in the mountain — that hereby is signified
that then they betook themselves to a certain kind of good,
appears from the signification of mountain, as denoting love
in every sense, viz., celestial and spiritual love, n. 795^ 1430,
and also self-love and the love of the world, n. 1691, and this
2468—2463.1 GENESIS. .155
because most expressions in the Word liave also an opiMtsite
sense; and wliereas all good has relation to some kind of lovo,
by mountain is here signified good, the nature and quality
whereof is described in M'hat follows, viz., that it wa-^ obscure^
and became impure ; for it is presently said, that he dwelt in a
cave, and afterwards, that profane things were done therein.
2461. A7)d ht's two daughters witli hua — that hereby is sig-
nified that his affections did in like manner, appears from the
signification of daughters, as denoting affections, concerning
which see n. 489 — 491 ; but such as the good is, such are the
affections thereof; even spurious and impure good has its affec-
tions, for all are affected with those things which they conceive
to be good, of whatsoever nature they be, inasnnich as such
things have relation to their love.
2462. Because he feared to divell in Zoar — that hereby is
signified, because from the affection of truth he could no longer
have respect to good, appears from the signification of Zoar, a';
denoting the affection of truth, see n. 2439; which when vaii-
tated, becomes thereby incapable any longer of resj)ecting good ;
in this case also fear is excited for every truth, inasmuch as such
truth is in contrariety to the good of impure love.
2463. And he dwelt in a eave^ he — that hereby is signified
the good of a false principle, appears from the signification of
a cave ; a cave is a sort of dwelling-place in a mountain, but an
obscure one ; and whereas all dwelling-places wliatsoever, as
well as houses, signify goodnesses, n. 2233, 2234, but goodnesses
of such a nature and quality as are the dwelling-places, there-
fore cave in the present passage, as being an obscure dwelling-
place, signifies good of a like nature and quality. Mention is
made throughout the Word of caves of mountains, an<l in an
internal sense they everywhere signify in like manner such
obscure good, as in Isaiah ii. 19 ; chap, xxxii. 14 ; and also in
the historical parts, as where it is written of Elias, that fiylng
from Jezebel became to a cave in mount Iloreb, where he staid
all night, and there the Word of Jehovah came to him, say-
ing that tie should go forth and stand in the nwiintain l)efore
Jehovah, and that then he covered his face with his mantle, and
went forth, and stood at the door of tJie cave, 1 Kings xix. 9,
13 ; where by cave, in an internal sense, is signified obscure
good, or such as exists in temptations ; and because this good
could not endure the Divine principle, therefore he hid his face
with a mantle : in like manner in other historical j)arts, as
where it is written of the sons of Israel, that because o\' .Midiaii
they made themselves caves in the mountains. Judges vi. 2; and
likewise because of the Philistines, 1 Sam. xiii. 6; the case in
regard to these historical relations is the same as in reganl tc
what is here written in Moses, that in an internal sense the;
signify things different from what is expressed in the letter.
556 GENESIS. [Chap. xix.
2464. And his two daughters — that hereby are signified the
affections thence derived, which are of such a good and of such
a false principle, appears from the signification of daughters, as
denoting affections, see n. 2461. The good from which these
affections spring, or the father from whom are the daughters, is
Lot; but the truth from which they sprung, or the mother,
was the wife of Lot, and when she became a statue of salt, that
is, when the good of truth was vastated,.then such a good as
is signified by Lot in a cave, and such affections thence derived
as are signified by his daughters, have existence.
2465. Verses 31 — 36. And the first-hor 7i said to the younger^
our father is old,, and there is no man in the earth,, to come to us,,
according to the way of the whole earth. Come,, let us make our
father drink wine,, and let us lie with him,, and let us make seed
alive of our father. A nd they made their father drink wine in
that night,, and the first-born caine,, and lay with her father,, a/nd
he knew not in her lying down and, in her rising up. And it
came to pass on the morrow,, that the ilrst-horn said to the
younger,, oehold,, Hay yesterday with my father,, let us make him
drink wine also this night,, and come,, lie thou with him,, and let
us make seed alive of our father. And they inade their father
drink wine in that night also,, and the younger arose,, and lay with
him,, and he knew not in her lying down and in her rising up.
And the two daughters of Lot conceived of their father. The
first-born said to the younger, signifies here as above, affections ;
t'le first-born the affection of such a good, the younger the affec-
t on of such a false principle : our father is old, and there is no
man in the earth, signifies that it is no longer known what is
good, and what is true : to come to us, signifies with which they
night be joined together: according to the way of the whole
earth, signifies according to doctrinals : earth is the Church :
come, let us make our father drink wine, signifies that they
should taint such good with false principles, which are wine: and
let us lie with him, signifies that thus they should be joined
together : and let us make alive seed of our father, signifies that
thus would arise a new principle of a kind of Church : and they
made their father drink wine, signifies that they tainted such
good with false principles : in that night, signifies when all
things were in so obscure a principle : and the first-born came,
signifies the affection of such a good : and lay with her father,
signifies that thus they were adapted : and he knfew not in her
lying down and in her rising up, signifies that such common
good knew no other than that it was so : and it came to pass on
the morrow, signifies afterwards : that the first-born said to the
younger, signifies that the affection of such a good persuaded
the false principle : behold, I lay yesterday with my father, signi-
fies that thus they were joined together : let us make him drink
wine this night also, signifies here, as before, that they should
2464— 24Gt).J GENESIS. 557
taint such good with fiilsc principles when all thiii;rs were in so
obscure a state : and come, lie thou with him, sii;iiities that theso
also should be joined togetiier : and let us make seed alive i>\' >>\\r
father, si<?nifies here, as before, a new principle of a kirul <.t
Church: and they made their father drink wine in that nij^ht
also, signifies that in that obscure state they tainted such g.M.d
%vith false principles: and the younger arose and lay with him,
signifies that the affection of what is false did in like* manner, so
that the falses appeared as truth, and thereby they were joined
together : and he knew not in her lying down and in her rising
up, signifies that such common good knew no other than that it
was so : and the two daughters of Lot conceived of their father,
signifies that hence originated such a religious principle, as is
signified by Moab and the son of Amnion.
2466. That this is the signification of the above jiiissage,
might be confirmed from the AVord as to every particular expres-
sion, but besides that the signification of most of the expressions
has been confirmed above, there is a further reasi)n why sucl»
confirmation may be inexpedient, viz., because such expressions
are here used as give offence to chaste ears and ideas ; from the
above summary explication it may appear, that hereby is dij-
scribed the origin of such a religious principle, as is signified by
Moab, and the son of Amnion, the nature and quality whereof
will be shown hereafter, when we come to treat of Moab and the
son of Amnion ; that this principle is adulterated good, and fal-
sified truth, is manifest : the adulterations of good, and the fal-
sifications of truth, are generally described in the Word by
adulteries and whoredoms, and are likewise so called ; the
ground and reason whereof is, because good and truth form a
marriage with each other, see n. 1904; yea, what very few can
believe, the sanctit}' of marriages on earth, and also all the laws
of marriages recorded in the Word, are hence derived, as from
their genuine principle : for the case is this, celestial things
together with spiritual, when they descend out of heaven into
an inferior sphere, are there altogether changed int<» somewhat
resembling a marriage, and this by reason of the correspondence
which exists between spiritual things and natural, concerning
which correspondence, by the Divine Mercy of the Lord, we
shall treat elsewhere; but when those things are perverted in an
inferior sphere, as is the case where there are wicked genii and
wicked spirits, then the same are changed into such things as
have relation to adulteries and whoredoms; hence it is, that the
defilements of good and the perversions of truth aredeseribt.'d in
the Word by adulteries and whoredoms, and are also so nanied,
as may appear manifest from the following passages: "Thou
didst commit whoredoia because of thy name, and thou hast
poured out thy lohorednms upon every one that passed by : tliou
hast taken oft' thy garments, and hast made thee variegated high
568 • GEXESIS. [Chap, xix
things, and hast committed whoredom thereon : thou hast re-
ceived the vessels of thine adorning of mv gold and of nvy silver,
■svhich I had given thee, and hast made thee images of a male,
and Jiast committed whoredom, therewith : thou hast taken thy
sons and thy daughters, which thou hast brought forth to me,
and these hast thou sacrificed to them ; is it a small thing con-
cerning thy tohoredomsf Thou hast com.mitted whoredom with
the sons of Egypt thy neighbors, great in flesh, and hast mul-
tiplied thy whoredom to provoke Me to anger; thou hast com-
mitted whoredom with the sons of Ashur, and hast committed
whoredom with them, and hast not been glutted : and thou
liast multiplied thy whoredora^ even to a land of merchandise,
Chaldea, and yet herein thou wast not satisfied," Ezek. xvi. 15
— 17, 20, 26, 28, 29, and in the following verses; speaking of
Jei'usalcm, whereby is here signified the Church perverted as to
truths : that all the things here described have a difierent signi-
fication from what appears in the letter, may be obvious to every
one ; that the perverse principle of the Church is called whore-
dom, is evident ; garments are here the truths which are per-
verted ; hence come the falses, which are worshipped, and which
are here called, variegated high things, with which whoredom
was committed ; that garments are truths, see n. 1073, and that
high things are worship, see n. 796 ; vessels of adorning of gold
and silver which I had given, are knowledges of good and truth
from the Word whereby they confirm false principles, which false
principles, when they appear as truths, are called images of a
male, wherewith whoredom is committed ; that vessels of adorn-
ing of gold and of silver are knowledges of good and truth,
appears from the signification of gold as denoting good, see n.
113, 1551, 1552; and from the signification of silver as denoting
truth, see n. 1551, 2018 ; and from the signification of images
of a male as denoting that they appear as truths, see n. 2046 ;
that sons and daughters, which were brought forth and sacrificed
thereto, are truths and goodnesses perverted, is evident from the
signification of sons and daughters, see n. 489 — 491, 533, 2362 ;
that to commit whoredom with the sons of Egypt is to pervert
those things by scientifics, appears from the signification of
Egypt as denoting the scientific principle, see n. 1164, 1165,
1186. 1462; that to commit whoredom with the sons of Ashur
is to pervert those things by reasonings, appears from the signi-
fication of Ashur, as denoting reasoning, see n. 119, 1186 ; that
to multiply whoredom even to the land of Chaldea, signifies even
to the profanation of truth, which is Chaldea, see n. 1368 ; hence
it is evident what is the nature and quality of the internal sense
of the Word, as existing in the sense of the letter. In like
manner in another passage in the same Prophet, "Two women,
the daughters of one mother, committed whoredom in Egypt, in
their youth they committed whoredom: 01 ola, Samaria, Oho
2466.J GENESIS. 559
libah, Jerusalem; Ohohih committed whoredom l)ene:itli im-,
and doated on her lover's^ the iieigliborin*; Assyrians, slie gave
her ivhoredoms upon them, the choice of all the sons of Asnur;
she forsook not her ivhoredoms from Egypt, for in her youth
they lay with her. (Jho-libah corrupted her love jnore thari she,
and lier wJioredo)iis above tiie ivhoredoms of her sisters, she loved
the sons of Ashur; she added to \\qy ivhoredoms^ w\h\ saw the
images of the Chaldeans^ she loved them at the l)ehoJding of jiei
eyes ; the sons of Babel came to her to tJie bed of loves^'' xxiii.
2 — 4, 7, 8, 11, 12, 14, 16 ; Samaria is the Churc*!! which is in
the affection of truth, Jerusalem which is in the affection ot
good, whose whoredoms with the Egyptians and the sons ot
Ashur, are the perversions of good and truth by scieiititics and
reasonings, whereby false» are contirmed, as appears from the
signification of Egypt, n. 1164, 1165, 1186, I46ii ; and from
the signification of Ashur, n. 119, 1186; and that the {perver-
sion extended even to profane worship, which as to truth is
Chaldea, see n. 1368 ; and as to good are the sons of Babel.
see n. 1182, 1326. So in Isaiah, "And it shall come to pass at
the end of seventy years, Jehovah will visit Tyre, and she shall
return to her whorish gain, and shall commit whoredom, with
all the kings of the earth," xxiii. 17 ; the vaunting and boasting
of the false principle is what here is signified by whorish j^ain
and the whoredom of Tyre ; that Tyre denotes the knowledges
of truth, may be seen, n. 1201 ; that kingdoms are truths, with
which whoredom was committed, see n. 1672. So in Jeremiah,
"Thou hast cormniUed whoredom with many companions ; and
rijturn to Me ; lift up thine eyes to the hills, and see where thou
hast not played the harlot^ on the ways hast thou sat for them
as the Arabian in the wilderness, and hast profaned the land
with thy whoredoms^ and thy wickedness," iii. 1. 2; to commit
whoredom, and to profane the land with whoredoms, is to per-
vert and falsity the truths of the Church ; that the land [earthj
is the Church, may be seen, n. 662, 1066 ; again, in the same
Prophet, " By the voice of her whoredom she profaned the land,
committing adultery w'\t\i stone and wood," iii. I»; to conunit
adultery with stone and wood, is to pervert the truths and goods
of external worship ; that stone is such truth, may be sueii, n.
643, 1298; and that good is such good, may be seen, n. 643;
again, in the same Prophet, " Because they have done folly in
Israel, and have committed adultery with the wives of their com-
panions, and have spoken a word in My name, a false [wordj
which I have not commanded," xxix. 23; to commit adultery
with the wives of their companions, is to teach what is J-iIse as
from them; again, in the same Propiiet, "In the prophets ot
Jerusalem I have seen baseness, in committing adult» ry and
going in a false [principle]," xxiii. 14; where to commit adul-
tery has respect to good which is defiled, and to go in a fal^e
560 GENESIS. [CHi.p. xix
principle lias respect to truth which is perverted ; again, in the
same Prophet, " Tliine adulteries^ and thy neighings, the filthi-
ness of thy whoredoTn upon the hills, in the held, I have seen
thine abominations : woe unto thee, Jerusalem, how long as yet
hereafter wilt thou not be made clean?" xiii. 27; so in Hosea,
'• Wh(yredoin and wine^ and new wine, hath taken possession of
the heart ; my people inquireth of wood, and the staff thereof
will declare it, because the spirit of whoredom hath seduced him ; I
and they have committed whoredom from undei-neath their God ;
they sacrifice on the tops of the mountains, and burn incense on
the hills, under the oak, the poplar, and knotted oak ; therefore
your daughters commit whoredom^ and your daughters-in-law
commit adultery ^ shall not I visit upon your daughters becaust*
they commit tohoredom^ and upon your daughters-in-law becaust
they coTnmit adultery^ because they divide with harlots^ and
sacrifice ^ith. prostitutes f " iv. 11 — 14 ; what is signified by each
of these expressions, in an internal sense, may appear from the
signification of wine as denoting what is false, of new wine so,
denoting evil hence derived, of wood which is inquired of, £,&
denoting the good of the delight of some particular lust ; of staff
which shall declare, as denoting the imaginary power of self-
understanding ; also of mountains and hills, as denoting self-
love and the love of the world ; of the oak, the poplar, and
knotted oak, as denoting so many crass perceptions thence
derived, to which they trust; of daughters and daughters-in-laiv
as denoting such affections; hence it is manifest what is heie
signified by whoredoms, adulteries, and prostitutions; again, in
the same Prophet, " O Israel, thou hast committed whoredom,
upon thy God, and thou hast loved whorish gain upon all corn-
floors," ix. 1 ; where whorish gain denotes the vaunting and
boasting of the false principle ; so in Moses, " Lest thou make a
covenant with the inhabitants of the land, and they commit
whoredom behind their gods^ and sacrifice to their gods, and he
call thee, and thou eat of his sacrifices, and receive of his
daughters for thy sons, and his daughters commit whoredom
behind their gods^ and cause thy sons to commit whoredom behind
their gods^'' Exod. xxxiv. 15, i6 ; and again, " I will cut off all
that commit whoredom, behind him^ in committing whoredom
behind Molech, from the midst of their people : and the soul
which hath respect to familiar spirits \_pythones\ and to sooth-
sayers \hariolos\ to commit whoredom behind them^ I will set
My faces against that soul, and will cut it off from the midst of
his people," Levit. xx. 5, 6 ; again, " Your sons shall be feeding
in the wilderness forty years, and shall carry your whoredom^y^
until your bodies be consumed in the wilderness," Numb. xiv.
33 ; again, "That ye may remember all the commandments of
Jehovah, and may do them, and not seek behind your heart, and
behind your eyes, behind which ye commit whoredom^'' Numb.
2467.] GENESIS. M\
XV. 39. This appears still more evident in the Kevi-Iatinn,
" One angel said, Come, T will show thee the judgim-nt nt'thi»
great whore sitting upon many waters, with wiiom the kings of
the earth have co^nmitted whoredom^ and the inhaliitants nt' the
earth were made drunken with the loine of her whor<dom^^' xvii.
1, 2; the great whore denotes those who are })rincipled in pro-
fane worship ; many waters on which she sits are kmtwledgi'S,
eee n. 28, 739 ; the kings of the earth who committed whore<l<>m
with her are the truths of the Church, see n. 1072, 2015, 20t)!> ;
wine with which they were made drunken, is the false j)rinci|ile,
see n. 1071, 1072 ; inasmuch as wine and drunkenness have tiii^,
signification, therefore it is said of the daughters of Lot, that
they made their father drink wine, verses 32, 33, 35 ; again,
" Babylon hath made all nations drink of the wine of the fo'i/
of her whoredom, and the kings of the earth have cotmnitttil
whoredom with her," Rev. xviii. 3 ; Babylon, or Babel, denotes
worship, the externals whereof appear holy, but whose interiors
are profane, see n. 1182, 1295, 1326 ; the nations M-hich she
makes to drink are the good things which are ])rofaned, s( e
n. 1259, 1260, 1416, 1849 ; the kings who committed whore-
dom with her, are truths, see n. 1672, 2015, 2069 ; again, '' True
and just are the judgments of the Lord God, because lie ha'h
judged the great whore^ which corrupted the earth with h'r
whoredom,'''' Rev. xix. 2 ; where earth denotes the Church, see
n. 566, 662, 1066, 1068, 2117, 2118. Inasmuch as whoredoujs
have such a signification, and daughters denote aftections, there-
fore it was forbidden, under so severe a penalty, that the daugh-
ter of a priest should commit whoredom, as in Moses, '' The
daughter of a man, a priest, if she begin to commit whoredom,
she profaneth her father, she shall be burned with fire," Tevit.
xxi. 9 ; also it was forbidden to bring the gain of whoredom
into the house of Jehovah, because it is an abomination, Deut.
xxiii. 8. For the same reason such a process of intjuirv was
instituted in regard to a wife, who had incurred a suspicion of
adultery, Numb. v. 12—21 : where all things both in general
and in particular have relation to the adulterations of good.
Moreover there are several genera of adulteries and whoredoms,
and still more species, which are treated of in the Word ; this
genus, which is described by the daughters of Lot lying wftL
their father, is what is called Moab and the son of Ammon, of
which more is said presently.
2467. Yerses 37, 38. And the first-horn brought forth a soti,
and called his nameMoah ; he is the father of Moalj eren to this
day, and theyotmger she also brought forth a soti, and called
his name Benammi ; he is the father oj the sonsofAmwon evm
to this day. The first-born brought forth a son, signilies the
religious princii)le of that church as to good : and calle<i his
name Moab, signifies his quality : he is the father of Moab
L L
562 GENESIS. [Chap. xix.
■even to this day, signifies that hence were derived those of alike
quality : and the younger, she also brought forth a son, signifies
the truth of that Church falsified : and called his name Benammi,
signifies his quality : he is the father of the sons of Amnion
even to this day, signifies that hence were derived those of a
'like quality.
2468. That this is the signification of the above passage, it
is needless to confirm by other passages from the Word, inas-
much as it is evident both from the explication itself, and from
what goes before, and from what follows after; but what is the
nature and quality of that religious principle, which is signified
by Moab and the sons of Amnion, may appear from their origin,
which is here described, and also from several passages both in
the historical and prophetical parts of the Word, where they
are named ; they in general denote those who are principled in
external worship, which appears in some respect holy, but not
in internal worship, and who eagerly embrace as good and true
M-hatever relates to external worship, but reject and despise what
relates to internal worship : such worship, and such a religious
])rinciple, take especial root in those who are principled in nat-
ural good, but who despise others in comparison with them-
selves : Persons of this complexion are not unlike fruits whose
external form is not unpleasing to the sight, but which are in-
%^ ardly musty or decayed ; they are also not unlike marble vases,
which contain things impure, and sometimes things filthy ; or
they are not unlike women who, as to the face, and body, and
gestures, are not unhandsome, but who are inwardly diseased,
and full of defilements ; for there is a common or general good
appertaining to such persons, which appears not altogether void
ot beauty, but the particulars, which enter into the composition
thereof, are filthy and abominable ; this is not indeed the case
in the beginning, but by successive degrees, inasmuch as they
sutler themselves easily to be tainted with any principles what-
soever, which are called good, and thereby with all sorts of false
persuasions, which they conceive to be true in consequence of
confirming them, and this because they despise the interior
things of w^orship, and all because they are principled in self-
love : such persons have their existence and derivation from those
M-lio are in external worship only, who are represented by Lot
in this chapter, and this when tlie good of truth is desolated :
they are described in the Word, as w^ell as to their nature and
quality in the beginning, when their good is not as yet so much
defiled, as afterwards when it is defiled, and also lastly when it
is altogether defiled, and they reject the interior things of woi-
sh i p and of doctrine. Their iMture and quality in the heginriing^
when their good is not, as yet, so miieh defiled, is thus describe»!
in Daniel, " In the time of the end the king of the south shall
strive witli him. therefore as a storm the kins; of the north shall
2468.] GENESIS. 563
xu8h upon him, with chtiriut, uiid witli horseuifii, and with
nijiny ships, and he shall come into the lands, and shall «»vi'r-
flow, and pass over, and shall come into the land of hoiiorahk-
iiess, and many sliall fall together : these shall be snatrhcd out
•of his hand, and J/o«J, and the first-fruits of the sonsnfAmmon^'^
xi. 40,41 : the king of the south denotes those wlio arc ]»rin-
cipled in goodnesses and truths; the king of the north thoso
who are principled in evils and lalses ; the king of the north
with chariot, with horsemen, with ships, coming into the lands,
overflowing and passing over, denotes that evils and falses, sig-
nified by chariots, horsemen, and ships, would prevail ; Edom,
Moab, and the first-fruits of the sons of xlmnion, to be snatcheil
out of his hand, denote those who are princijiled in such good
not as yet so defiled with falses, wherefore they are calk-d the
iirst-fruits of the sons of Amnion : so in Moses, '^ "We passed
by the way of the wilderness, and Jehovah said unto Moses, do
not straighten Moid) ^ nor mix thyself with them in war, because
I will not give thee inheritance of his land, for I have given Ar
for an inheritance to the sons of Lot ^'' Deut. ii. 8, 0 ; and con-
cerning the sons of Amnion, " Jehovah spake to Moses, thou
^rt to pass Ar this day ^Ae harder of Jfoah, and shall come nigh
•over-against the sons of Amnion^ neither straighten them, noi
mix thyself with them, because I will not give tJiee inheritance
of the land of the sons of Amman, for I have given it tor an in-
heritance to the sans of Lot ^'' Deut. ii. 17, 18 : Ar denotes good
■of such a quality ; Moab and the sons of Amnion denote those
■who are principled in such good, but in the beginning, where-
fore it is commanded that they should not be straightened.
Hence it is, that Moab drove out the Eminis and lu'iihaims,
who were as the Enakims, and that the sons of Annnon drove
out also the Rephaims, whom they called Samsummims, Deut.
ij. 9 — 11, 18, 19, 21 ; by the Emims, Rephaims, Enakims,
^nd Samsummims, are signified those who were tainted with
persuasions of evil and the false, see n. 581, 1673 ; by Moab
and the sons of Ammon are here signified those who were not
as yet so much tainted with such persuasions ; but these also,
when they became tainted, that is, when their good was defiled
with falses, were likewise driven out, see Numbers x.\i. 21 — 31 ;
Ezek. XXV, 8 — 11. Their nature and quaHtij whtn thtir good
■is defiled, are thus described in Jeremiah, "Thus saith Jeho-
vah to Moab, "Woe upon Nebo, because it is vastated, Kiria-
thaim is ashamed, is taken ; Misgab is ashamed and dismayed ;
i\\Q praise of Moab is no more : give a wing to Moab, because
in flying he shall fly away, and his cities shall l)e a desolation,
none shall dwell in them. Leave the cities, and dwell in the
.rock, ye inhabitants of Moab, and be as a dove, she niaketh lier
4iest in the passages of the mouth of the pit. 1 kn<.»\v, saith
Jehovan, liis anger, ana iie is i-.oi nrm, his false principles, the)i
564 GENESIS. [Chap. xix.
have not (ione what is right. Therefore, I will howl over Moah^
and will cry for all Moab. From the weeping of Jaser I will
weep lor tliee, thou vine of Sibmah ; thy young shoots have
passed the sea, they have reached even to the sea of Jaser ; the
waster hath fallen on thy summer fruits, and on thy vintage.
Therefore ray heart is moved upon Moab^ like pipes. Woe to
thee, Moab, the people of Chemosh perisheth, for thy sons are
taken into captivity, and thy daughters into captivity. And I
will bring back the captivity oi Moab in the latter days," xlviii.
1, 9, 28, 30—33, 36, 46, 47: the subject treated of in this-
chapter throughout is concerning Moab, and by him concerning
those who are principled in such good, how they suffer them-
selves to be tainted with false principles, wherefore it is baid,
" Give a wing to Moab that he may fly away,'' and that his
cities shall be for a desolation ; but that they should leave the
cities, and should dwell in the rock, and, as a dove, should
make their nest in the passages of the mouth of the pit, and
several things besides, whereby they are admonished to remain
in their common goodnesses and truths ; and if in such case
they should be seduced by false principles arising from ignorance,
they should be brought back from captivity in the latter days ;
but of those who do not follow such admonition, it is said, 1
will howl over Moab, and I will cry to all Moab, and my heart
is moved over Moab ; the false principles, wherewith they are
tainted, are signified by Nebo, Kiriathaim, Misgab, Sibmah,
Jaser, Chemosh, and several other names which occur in that
chapter. So in Isaiah, " The daughters of Moab shall be a nest
cast out ; bring fortli counsel, do judgment ; place thy whole
shadow in the midst of the south ; hide the outcast, discover
not the wanderer, my outcasts shall dwell in thee, 0 Moab. be
a hiding-place for them before the waster. We have heard the
exaltation of Moab, he is greatly lifted up, his pride, and his
lifting up, and his wrath, not so his lies : therefore Moab shall
howl,y<?r Moab he shall wholly howl. Therefore my bowels are
moved as a harp because of Moab, and my middle part because
of the city Cherez. It shall come to pass when he shall be seen,
that Moab on high shall be wearied out, and shall come to his
sanctuary to pray, and shall not be able. In three years as the
years of an hireling, the praise of Moab shall become vile in
every great multitude, and the remnant verj^ small, not strong,'*
xvi. *2— 4, 6, 7, 11, 12, 14. The subject treated of throughout
this chapter is also concerning Moab, and by him concerning
those who are principled in such good, and who are here de-
scribed in nearly the same words as in Jeremiah, chap, xlviii.,
being advised in like manner to remain in their common good-
nesses and truths, and not suffer themselves to be tainted with
false principles : common goodnesses and truths are signified by
their bringing forth counsel, doing judgment, hiding the out»
2468.] GENESIS. 505
^jast, not discovering the wanderer, being a hidiiig-idarc f ir the
outcast before the waster, all which things signify the exteriiaU
of worship ; but whereas they sutler tlieniselvi-s^ to be tainted
with falsfc princi])les, it is said, " In three years, as the years <»f
an hireling, the praise of Moalj shall l)econie vile in every great
multitude, and the remnant very small, not strong." liy "reason
of their being easily seduced, Moab is called the })utting forth
of the hand of the Philistines, and the sons of Amniun are
•called their obedience, as in Isaiah, " In that day there shall be
a root of Jesse standing for a sign of the people, it shall the
nations seek, and his rest shall be glory, the envy of J-^phraim
shall depart, and the enemies of Judah shall be cut olK Mphraini
shall not envy Judah, and Judah shall not straighten Kpliraim;
and they shall fly on the shoulders of the Philistines towards
the sea, they shall spoil together the sons of the east, Eiluin,
Moab^ the putting forth of their hand^ and the sons of Ammon
their obedience^'' xi. 10, 13, 14: the root of Jesse denotes the
Lord ; Judah denotes those who are principled in celestial good ;
Ephraim those who are principled in spiritual truths ; the Philis-
tines those who are in the science of the knowledges of truth,
and not in charity ; the sons of the east those who are in the
science of the knowledges of good, and also not in charity, the
putting forth of whose hand is called Moab, and their obedience
the sons of Amnion, because they are tainted witii false })rinci-
ples derived from them. But what their lature and q^ual'tty he-
^OTues when their good is altogether defiled by false prtnciji/es is
thus described in David, "God spake in His holiness, Ciilead is
Mine, and Manasses is Mine, and Ephraim is the strength of
My head, Judah is My lawgiver, Moab My wash-jjot^^- Psalm
1.5.7,8; in like manner in Psalm cviii. 7 — 9; where wash-jiot
denotes good defiled with false principles : so in Jeremiah, " Iho
praise ^^ Moab is no more, in Heshbon they have ilevised evil
upon him, go let us cut him otf from a nation ; Moab hath been
appeased from his youth, and hath rested in his dre<js^ neither
was he emptied from vessel to vessel, and hath not gone away
into exile ; therefore his taste remained in hin), and his sccnt was
not changed. On all the house-tojts of Moab shuW be weeping
altogether, because I have broken Moab as a vessel, whert-in is
no pleasure," xlviii. 2, 11, 38 ; the false princi[)le8 wherewith the
good, which is Moab, is defiled, are here called dregs, in which
consist taste and scent, if he is not reformed, which reformation
is here signified by being emptied from vessel to vessel ; the good
itself is called a vessel wherein is no pleasure, as in David it is
called wash-pot; so in Isaiah, "The hand of Jehovah resteth in
this mountain, and Moab shall be threshed under it, as straw is
trodden down in the dunghill,'' xxv. 10. That th> y icho are
principled in such good^ regard only external things, and dispise^
reject, yea spit out the internal things of worship and of doctrine^
566 GENESIS. [Chap, xix,
whence they hecome jprhixdjpled infalses instead of truths^ is thus
described in Ezekiel, " Son of man, set thy faces to the sons of
Ammon^ and prophesy upon thetn, and say to the sons of Ammony
hear the Word of the Lord Jehovih, thus saith the Lord Jehuvih,
because that thou say est well done ! to my sanctuary which was
profaned, and to the ground of Israel because it was made deso-
late, and to the house of Judah because they have gone away intO'
captivity, I will give Rabbah for an habitation of camels, and
the sons of Ammon for a couching-place of the flock. Thus saith
the Lord Jehovih, because thou hast clapped the hand, and
stamped with the foot, and rejoiced in all thy despite in soul at
the ground of Israel, therefore behold I wall stretch out Mine
hand over thee, and will give thee for a prey to the nations, and
will cut thee off from the people, and will destroy thee from the
lands," XXV. 2 — 11 ; well done ! to the sanctuary which wa&
profaned, to the ground of Israel because it was made desolate^
to the house of Judah because they have gone away into cap
tivity, clapping the hand, stamping with the foot, and rejoicing
in all despite in soul at the ground of Israel, are expressions of
contempt, of derision, and of the rejection of the interior thing»
of worship and of doctrine, and when these are rejected, externa*
things are of no avail, but are given for a prey to the nations,
that is, are seized upon by evils, and are cut off from the people^
that is, are seized upon by falses, and are destroyed from the
lands, that is, become of no church : so in Zephaniah, "I have
heard the reproach of Moab, and the blasphemies of the sons of
Atnmon^who have reproached My people, have spread themselves^
over their border ; therefore I live, saith Jehovah of Sabaoth,
Moab shall be as Sodom, and the sons of Ammon as Gomorrah,
a place left for nettles, and a pit of salt, and thej" shall be a
desolation forever ; this shall be to them for their pride, because
they have reproached and spread themselves over the people of
Jehovah of Sabaoth," ii. 8 — 10 ; to reproach the people, and to-
spread themselves over their border, and over the people of
Jehovah of Sabaoth, is lightly to esteem and to reject interior
truths, which are the people of Jehovah of Sabaoth ; hence good
things become evils of a false principle, which are Sodom, and a
place left for nettles ; and truths become falses, which are Go-
morrah and a pit of salt; for it is from internal things that
external are good and true : so in David, " Thine enemies take
secret counsel treacherously against thy people, they consult over
thy hidden ones ; go, let us cut them otf from a nation, and let
not the name of Israel be mentioned any more, for they con-
sult with one heart, over thee they cut off the covenant, and the
tents of Edom, and the Ishmaelites, Moab^ and the Hagarenes,
Gebal, and Amnion^ and Amalek, Philisthea with the inhabitant»
of Tyre, Ashur also is associated to them, they are an arm to
the sons of Lot^'' Psalm Ixxxiii. 3 — 9 ; to consult over the hiddcD
2468.] GEN-ES.IS. 5«T
ones, to cut them oti' fi-om a luvtinii, that tlie name of Israel mav
not be mentioned any more, is altogetlier to reject and Kj)it out
things interior; the tents of Edom, the Ishmaelltes, Moah, thn
Hagarenes, Gebal, and Ammon, are tliose who are j>riiici)»led in
the externals of worship and doctrine ; Philisthea with Tyre aru
the things which they speak concerning things intei-nal, Imt tin-y
are not principled therein; Asluir, who is an arm to the s<tn> ol
Li>t, is reasoning whereby they contend for things external, and
assault things internal: so in Moses, "A man shall not receive
the wife of his father, and he shall not violate the wing of his
father, he that is burst by bursting, or bruised in his ])rivv j)arts,
shall not come into the congregation of Jehovah ; a 2r<>ahltf and
Ammonite shall not come into the congi'egation of Jehovah, even
their tenth generation shall not come into the congregation of
Jeliovah forever," Dent. xxii. 30; chap, xxiii. 1 — 7 : hence it is
evident what Moab and Ammon signify, in the end of days, ur
when they are altogether tainted with false principles, viz., those
wdth whom good is adulterated, and truth falsified, in conse-
quence of their despising, rejecting, and at length spitting (tut
all interior things; wherefore also they are here mentione<l alter
filthy adulteries, such as receiving a father's wife, violating a
father's wing, nearly like what is related of the daughters of Lot,
from whom Moab and Ammon were derived ; and likewise aftor
those that are burst with bursting, and bruised in the pri\y
parts, by whom are signified such as reject whatever relates lo
love and charity; the congregation of Jehovah is heaven, in o
which they cannot come, because they have no renutins, which
are only from interior goodnesses and interior truths, which are
signified by the tenth generation, see n. 576, 17-38, 22S0. They
also were amongst the nations who sacrificed their sons and
daughters to Molech, whereby is signified, in an internal sense,
that they extinguished truths and goodnesses, for the god ol
Moab was Chemosh, and the god of the sons of Annnon was
Molech and Milchom, 1 Kings xi. 7, 33; 2 Kings xxiii. 13; to
which they are sacrificed, 2 Kings iii. 27; that by sons and
daughters are signified truths and goodnesses, may be seen n.
489 491, 533, 114:7. This then is what is signified by Moal»-
and Ammon, but the kinds of the false })rinciple, wherel.y they
adulterate goodnesses, and extinguish truths, are several, which
are thus recounted in Jeremiah, but expressed by mere lumu-.-,
"Judgment is come upon the land of the i>Iain, to l/ofoii and
Jahsdh, and to Mejjhaath: and upon J) i bo n, ami njx.n V.•/;.^
and upon Beth-diUathaim : and upon KiriafludnirAwd up.-n
Beth-gmnul, and upon Beth-meon: and upon ATw/////, and upon.
BozraK and upon all the cities of the land o/ Jfoah Uir otl aiwi
near. The horn oi' Moah is cut ofi", and his arm is brok(.n MaA;-
himdrunhn, because he hath magnified Inmselt above ,]eh..vHli r
and Moah stamps in his vomit/' xlviii. 21— I'f,; these are the
568 GENESIS. [Chap. xix.
kinds of the false principle, which meet together in those whc
are called Moab and Ammon ; the nature and quality of each
may appear from the signification of each particular name in
an internal sense ; that names in the Word signify nothing else
but things, has been frequently shown above.
CONCERNING THE MEMORY OF MAN REMAINING AFTER DEATH,
AND THE REMEMBRANCE OF THOSE THINGS WHICH HE HAD
DONE IN THE LIFE OF THE BODY.
2469. IT is scarce known to any one at this day^ that every
man has two memories^ one exterior^ the other interior / and that
the exterior is jprojper to his hody^ hut the interior proper to
his spirit.
2470. Man., during his life in the hody^ can scarce know that
he has an interior memory.^ because then the interior memory is
almost one in its agency with the exterior memory / for the ideas
of thought., which are of the interior memory., flow into the things
which are of the exterior memory., as into their recipient vessels.,
and are there joined together : the case in this respect is the same
as when angels and spirits speak with man, on such occasions
their ideas., hy which they discourse with each other., flow into the
expressions of man's language, and join themselves with those
expressions in such a manner, that they know no other than that
they discourse in man''s mother tongue, when yet the ideas alone
are theirs, and the expressions into which they flow, are man's,
concerning which circumstance I have frequently discoursed
with spirits.
2471. These two memories are altogether distinct from each
other ; to the exterior memory, which is proper to man during
his life in the world, appertain all exp7'essions of languages, also
all objects of the external things of the senses, and likewise the
scientiflcs which relate to the tvorld: to the interior memory ap-
pertain the ideas of the speech, of spirits, which are of the inte-
rior sight, and all rational things, from the ideas whereof
thought itself exists. That these things are distinct from each
other, is unknown to man, as well because he does not reflect
thereupon, as because he is in things corporeal, and cannot so
easily withdraio his mind from them.
2472. Hence it is that men, during their life in the body,
cannot discourse with each other, but by langti ages distinguished
into articulate sounds, or expressions, and cannot understand
each other ^ unless they a,re acqtiainted with those languages : the
reason is, because this is done from the exterior 'memory : where-
as spirits converse with each other by a universal language dis-
tinguished into ideas, such as are the ideas of thought, and thin
2469— 24 74. J GENESIS. 569
can converse with every spirit^ of whatsoever language or nut ion
he may have been; the reawn u, hcame thifi is done from (he
interior menwinj : every man^ immediately after death, coaus
into this universal language^ because he comes into this interior
^memory^ which, as was observed, is proper to his spirit ; s< a
n. 1637, 1639, 1757, 1876.
2473. The interior memory vastly excels the exterior, and in
comparison thereof is as many thousands to one, or what is bright
and lucid to what is obscure and dark ; for ten t/wusands of idJeas
of the interior memory flow into one oj theexteHor memory, and
there form a sort of general obscure principle ; hence all the
faculties of spirits, and especially of angels, are in a more per-
fect state than those of men, as well their sensations, as their
thoughts and perceptions. The superior excellence of the interior
memory to the exterior, may appear from the following example :
suppose one man to call another man to his remembrance, with
whose qualities he is well acquainted, having long had knowledge
of him {it matters not whether he be a friend or an enemy) j in
such case, whatever he thinks at that time concerning him, iaprt -
sented as one general obscure prrinciple, and this because he thinks
from his exterior memory / but when the same man becomes a
spirit, and recollects another, as above, in this case whatsoever
he thinks concerning him is presented as to all the particular
ideas which he ever conceived respecting him, and this because
he then thinks from the interior memoi^y : the case is similar in
regard to every particular thing ; when it is recollected by man,
although he had m,uch knowledge of it, yet it is presented in the
exterior memory as one general obscure principle : but in the
interior memory, when man becomes a spirit, it is presented as
to all the particulars, the idea whereof has ever been suggested,
to him by that thing, and this in a wonderful form.
2474. Whatsoever things a 'man hears and sees, and is affected
with, these are insinuated, as to ideas and ends, into his inter'wr
memory, without his being aware of it, and there thi y remain,
so that not a single impression is lost, although the same things
are obliterated in the exterior memory: the interior memory,
therefore, is such, that there are inscribed in it all the particular
things, yea the most particular, which man has at any time
thought, spoken, and done, yea which leave appeared to him as a.
shadow, with the most minute circumstances, from his earlie.si
infancy to extreme old age : man has with him the memory (fall
these things when he comes into another life, and is suceesswe/y
brought into all recollection of them ; this is the Book of his Liki:,
which is opened in another life, and accord i?ig to -which he is
judged ; man can scarce believe this, but still it is most true ; all
the ends of his life, which wei'e to him hidden in an obscure prin-
ciple, all that he had thought, and likewise all that he had spoken
mid doTie^ as derived from those ends, are recorded, to the m.ust
670 GENESIS. [Chap, xix
minute circumstance.^ in that Book^ that is^ in the interior' mem-
ory^ and are made manifest hefore the a.xgels^ in a light as clear
as day^ whensoever the Lord sees good to permit it : this has at
times been shown me^ and evidenced hy so much and various expe-
rience^ that there does not remain the smallest doiibt concerning it,
2475. It is known to none at this daij^ what the state of souls
after death is in respect to the memory • but it has been given me
to know, by much and daily experience now during several years, .
that man after death does not lose the smallest portion of any
thing which has ever been either in the exterior or interior
memory, so that no circumstance can be conceived so small and
trifling, which is not reserved with himj he leaves nothing there-
fore behind him at death, but only bones and flesh, which, 'during
his life in the world, were not animated of themselves, but re-
ceived animation from the life of his spirit, this being annexed
for that end to the corporeal parts.
2476. With respect, however, to his exterior memory, the case
is this, that although all and every thing appertaining thereto
is reserved after death, yet it is not permitted him to use that
memory, but only the interior memory : the reasons of this are
many ', the first is, what was observed above, that from tie
interior memory, in another life, inan is enabled to speak and
converse with all throughout the universe : a second 7'eason it,
that the interior memory is proper to a spirit, and adequate ta
his state, in which he then is; for exterior things, such as
scientific, worldly, and corporeal things, are adequate to tnan^
and correspond to his state, during his abode in the world and
the body ; whereas interior things, such as rational, spiritual^
and celestial things, are adequate and correspond to a spirit.
2477. I once heard spirits discoursing together concerning this
circumstance, that whatever is adopted as a principle, whatsoever
be its nature and quality, maybe confi/rmedby things innumerable,
insomuch, that to him who confirms it, it may at length appear
as altogether true, notwitJistandiny its being false, and that hence
arguments may be urged in favor of what is false, rather than
in favor of what is true', in order to their fuller conviction
herein, it was proposed to them to consider and discourse on this
question, whether it is expedient for spirits to tise the exterior
memory {spirits, it is to be observed, discourse together on suck
subjects far more excellently than man can either believe or con-
ceive, but each according to his affection) : the spirits, who were
disposed to favor worldly and corporeal things, confirmed, the ex-
oediency by many arguments, endeavoring to show, that by the
use of the exterior memory they should have lost nothing, but
after death woidd have been men, to all intents and purposes,
such as they had been before / that thus they might have been able,
by means of man, to come again into the world ; that in the ex-
terior memory consists the delight of life ; ard that intelligence
2475—2479.] GENESIS 571
and icisdom are grovi^ded solely in th is fa -idft/ and ludo.nneut ;
hesides^ many other argmnents, wlurehy t/i> y conrirnud f/o viJ<,lrt$
in their principle^ until it appeared to thnn as true. Jiut oth> rs
then thought and spoke frovi an opposite principle^ knowing thai
what they said was tmie, hecause it ivas grounded in the /divine
order; the argumeyits they urged ive re to this cfftct : that if
spirits were perrnitted to use the exterior memory^ thy xcuuld in
such case he in a state of hnperfection like what they hail , xjpe-
riencedwhen men / that hereby they would he in gross <ind oharure
ideas., in comparisomoith those lohieh are in the interior tnctnory ;
and thus they would not only grow more and vwre foolish, hut
would also descend instead of ascending^ consequently they would
not live to eternity ; for to immerse thein selves again in things
worldly and corporeal., would he to plunge themselves again into
a state of death / and further., if it was allowed to spirits to use
the exterior memory., mankind would then perish., ini'^'<much as
every man is ruled of the Lord hy spirits and angels., and in ra.se
that spirits fi'oni the exterior memory should flow into man., it
would not he possible for man to think from his own memory.^
hut from that of spirits., thus man woidd no longer enjoy freedom
of life and determination in himself as his own., hut would he
obsessed ;* such was the nature of obsessions in old time / h<sid-'8
many other arguments to the same purport.
2478. In order that I might knoio the nature of this case,
how it is impossible for man to think from his own memory^ if
spirits flow-in from the exterior memory., it was twice or thrire
permitted that the experiment should he made on myself ; and
at such times I knew no other., than that that was mifie which
was not mine., but a spirifs, and that I had thought those things
before which I never did think ; and this I could not perceive
before the spirits retired.
2479. A certain sjnrit., recently deceased., was indignant at
not being able to remember more of the things which he liad knowl-
edge of during his life in the body, sorrowing on account (f the
delight which he had lost., and with which he had fonnerly been
particularly gratified ; but he was informed., that in reality he
had lost nothing., and that he then knew all and every thina which
he had ever known., but that in another life it was not allowable
for him to call forth such thinp to observation; and that he
should be satisfied to reflect, thattt was now in his power to think
and speak much better and more perfectly, icithout imimrsing
his rational principle., as before, in the gross, obscure, mat> rial,
and corporeal things, which were of no use in th kingdom to
which he was now come: and that those things, which were in
the kingdom of the world, where left behind, and lie had noxo
* By the ^erms obse.^aion and being; ohsensed, as here used by our author, ii
meant such a po.-^session of man by spirits, that thc-y use his members as iheir own.
against the man's inclination.
572 GENESIS. [Chap. xix.
whatever conduced to the use of eternal lift, whereby he might
he hlessed and happy ; thus that it was a jproof of ignorance to
helieve, that in another life there is any loss of intelligence in
consequence of not using the corjporeal memory , when the real
case is, that ^n proportion as the mind is capable of beifig with-
drawn from things sensual and corporeal, in the same propor-
tion it is elevated into things celestial and spiritual.
2480. Inasmuch as men after death are in the interior mem-
ory, ivhich appertains to their rational principle, it follows as a
consequence, that they who have been distinguished %n the world
for their shill in languages, are not able to call forth into utter-
ance a single expression of those languages / and that they who
have been distinguished for their skill in the sciences., are not
able to recollect any thing of their scientifics, and that these latter
are sometimes more stupid than others : nevertheless, whatsoever
hither by languages or by sciences has been so iiribibed, as to enter
into and form the rational principle, this is brought forth for
use in another life / the rational principle thence procured, is
that frora which spirits think and speak ; such as have imbibed
false principles by languages and sciences, and have confirmed
themselves therein.^ reason only from false principles, but they
who have imbibed truths reason and speak from true principles ,
the affection is what gives life, the affection of evil what gives
life to falses, and the affection of good what gives life to truths,
for every one thinks from affection, and no one without affection,
2481. That men after death, that is, spirits, lose not the
smallest portion of the things appertaining to their exterior or
corporeal memory, but have reserved with them all and singular
the contents thereof, or the all of merfiory, although it is not
allowable to bring forth thence the particulars of their life, has
been given me to know by much experience, as may appear evi-
dent from the following relations : two spirits, whom I had
been acquainted with during their life in the body, and. who
were at enmity with each other, met together after death, when
I heard one describing the genius and character of the other with
many cirGum,stances, reciting an entire epistle which he had
written to him, and many more things in a series which were
particular, and appertained to the exterior memory, and which
the other acknowledged, but without making any reply.
2482. At another titne I heard a certain spirit charging
another with having defrauded him, by withholding what was
his due, and 7' fusing to restore it, and this with particidar cir-
cumstances apjpertaining to the exterior memory, so as to make
the other ashamed j I heard the other also make his reply, and
declaring the reasons of his doing so, all which particulars were
of a mere worldly nature.
2483. A certain female spirit was let into the state in which
the was during her abode in the world, when she attempted to do
2480— 2488.J GENESIS. 57S
a wu ked deed., and instantly the part Icu/ars of ah fur thmttjhts
and of all her co?iversatlon with aiiothi^rfcnuih^^ caitie forth as in
clear day-light. A certain female t<pir'd of the syren clas^Jnihij
very positive in the denial of what she had bet n., and (f lohat
she had done., during her life in the body., was let into a state of
corporeal memory., and instantly her adulteries and enormities.,
which were scarce known to any one in her life-tiinc, were laid
open., and recited in a series., amounting nearly to a huni/nd,
attended with all the particulars relating to the j/laee irh^ ri\ and
the persons with whom she had committed adultery, and what
contrivances she had used on the occasion., and all this to the life.,
as in open day., whereby she was convicted: sttch particular cir-
cumstances are produced from the exterior memory., when any
one is desirous to exculpate himself conceiving what he has been,
and what he has done in the body.
2485. A certain spirit on a time vjas with me, with whom I
had no acquaintance in the life of the body., and when I a.'<ked
him whether he knew whence he was, he could not inform me,
but by means of the interior sight he was led by me through
several cities where I had been, and at length through the city
whence he came, and then through the streets and public squares,
all which he was acquainted with, and atlast to the street where
he himself dwelt, and if I had known the houses, how they icere
situated, /might also have known his house.
2486. That men have reserved with them in another life all
and each of the things appertaining to the corporeal memory,
was also very frequently made manifest to me from tJutxe
whom I had been acquainted with in their life-time here on
earth, in that when 1 discoursed with them, they recollected all
and each of the things which they had done, and which they had
spoken, and which at such times they had thought, whilst I was
present with them. From these, and several other similar cases,
it has been giveii me to know experimentally and certainly, that
man carries with him into another life all things appertaining
to the exterior or corporeal meinory.
2487. I have been instructed that the exterior irwmory, con-
sidered in itself, is nothing else but a certain organized [part or
principle'] formed of the objects of the senses, especiidly of the
sight and hearing, in substances which are the principles of
„..„ _.. fo
changes of the state of affections and persuasunuH. Also that the
interior memory is in like manner an organized {part or prni-^
ciple], but purer and more perfect, formed from the objects of
interior vision, which objects are disposed into regular series, in
an incomprehensible order.
24»8. I myself was led to imagine, like other people^ before
674 GENESIS. [Chap. xix.
/ was instructed hy living eaperience^ that it was ahsolutely
impossible for any spirit to know valiat was in my memory^ and
in my thouglds^ those things heing solely with myself^ and hid
from others ; hut I can now declar^e of a certainty^ that spirits^
viho are attendant on man^ know and observe the ininutest par-
ticulars of his meinory and thoughts^ and this more clearly than
man himself does ; and that angels know and observe the ends
and intentions of mail's life^ how they bend themselves from
good to evil^ and from evil to good^ and many other things which
are unknown to man^ as those things which he has immersed in
delights^ and thereby as it were in nature^ and natural propen-
sities^ in which case they no longer appear^ because he no longer
reflects upon them. Let not man therefore any longer believe
that his thoughts are concealed.^ and that he must not give an
account of his thoughts., arid of his actions., according to the quan-
tity and quality of thoug fit by which they were influenced ; for
actions have their quality from the thoughts., as thoughts have
their quality from the ends pn^oposed.
2489. The things appertainirig to the interior memory mani-
fest themselves in another life by a certain sphere.^ whereby
spirits are known at a distance as to their natures and qualities.,
that is, as to their affections and persuasions / this sphere ex-
ists from the activity of things in the interior memory j concern-
ing these spheres see n. 1048, 1053, 1316, 1504—1506.
2490. With the interior memory the case is this, that there
are retained therein not only all and each of the things, which
n\an at any time from his infancy has seen, and heard, and
thought, and spoke, and done, but also those things which in an-
other life he sees and hears, and which he thinks, speaks^ and
acts ; but this is with a difference ; they who are principled in
the persuasion of what is false, and in the lust of what is evil,
imbibe and retain all things which agree with such persuasion
and lust, for they enter as water into a sponge ; other things in-
deed also approach, but they make such a slight impression, that
it is scarce known to be an impression : but they who are prin-
cipled in the faith of truth, and in the affection of good, retain
all things which are true and good, and hereby are continually
perfected ! hence it is that they are capable of being instructed,
and are instructed in another life.
2491. There are spirits, of whose birth-place, by the Divine
Mercy of the Lord, we shall speak elsewhere, who have relatimi
to the interior memory j^ these wander about in companies, and
by wonderful methods call forth whatever others know, and lohat-
ever they hear they communicate to their companions.
* That all spirits have relation to some part or other of the Grand Man, or
heaven, is abundantly shown by our author in other parts of his works, and will
appear more particularly from his doctrine of correspondences, unfolded in a fulart
part of tliis work.
2489-240+.] GENESIS. 676
2492. Tlie quality of the memories is somcthms presented
visible in an of /itr life, in forms tc hi ch thtre aloiw ajtptar {in
another life many things are pn'esentcd visible, which othencist
with men fall only into ideas); the interior memory is thuh
presented to appearance like a callous substance, the inferior like
a medullary substance, such as is iti the hwnan brain ; hence aho
it is given to know ivliat is their nature and qnality. Ihe cal-
losity of those who, during their life in the body, hare ewercistd
the faculty of memory alone, and, thus hace not culfivafxl theit
rational prificiple, appears hard, and imvardh/ striafrd : with
those who have filed the meinoini with falsifies, it apjnart
hairy and rough, and this in consequence of a coif us, d heap
of things stored therein : with those who have exercised the tnem-
Q^y from motives of self-love and the love of the world, it ap-
pears conglutinated and hardened: with those who by scirhfifcs,
especially by such as appertain to philosophy, have been desirous
to penetrate into Divine arcana^ and were xinwilling to believe
any thing until persuaded by such scientifics, it appears dark
and blackish, and is of such a nature as to ahsorb the rays (f
light and turn them irito darkness : with those who have been
deceitful and hypocritical, it appears as if foiined of boixe and
ebony, which reflect the rays of light ; but with those who hare
been principled in the good of love and the trath of faith, no
such callous substance appears, because their inter/or memory
transmits the rays of light into the eocterior, in the objicfs or
ideas lohereof, as in their basis, or as in their ground, the rays
are terminated, and there find delightful recipients ; for the ,x-
terior memory is the ultimate of order, in which things spyi ritual
and celestial are in softness terminated and reside, when good-
nesses and truths are therein.
2493. T have discoursed with the angels concerning the mem-
ory of what is past, and concerning anxiety aboid what is to
come, and have been instructed, that the more interior and per-
fect the angels are, so much the less concern have they about what
is past, or thought about what is to come, and that this also is a
ground of their happiness: they say, that it is given them of thf
Lord every moment what to think, and this with blessedness and
happiness, and that thus they are without cares and anxieties ;
also, that this was meant in an internal sense by the Israelites
receiving manna daily frotn heaven, and by the daily bread
prayed for in the Lord's Prayer, and likewise by the Lorers
precept to His Disciples, not to be solicitous about what they eat
or drink, or with what they are clothed : but nofuu'thsfuntling
their having no concern aboutivhatis jxist, and no anxiety ahout
what is to come, they have still the most j^erfect rejnernbrance of
what is past, and intuition of what is to come, inasmuch as both
what is past and what is to come is in them present : thus they
57G GENESIS. [Chap. xii.
have a more perfect memory than can either he expressed or
conceived.
2494. Men^ during their abode in the world., who are prin-
cipled in love to the Lord^ and in charity towards their neighbor ^
ha/oe with themselves., and in themselves^ angelic intelligence and
wisdom., hut hidden in the inmost \^parts or principles^ of their
interior memory i which intelligence and wisdom can hy no
means appear to them,., hefore they put off things corporeal ; then
the memory of particulars spohen of above., is laid asleej?., and
they are awakened to the interior memory., and successively
afterwards to the angelic memory itself.
BNI) OF VOLUME SECOND.
This book is UUh- on the last date stampea oeiow
JUL 2 a 1955
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