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Γένεση 26:25

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25 Και ωκοδομησεν εκει θυσιαστηριον και επεκαλεσθη το ονομα του Κυριου· και εστησεν εκει την σκηνην αυτου· εσκαψαν δε εκει οι δουλοι του Ισαακ φρεαρ.

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Arcana Coelestia #3387

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3387. Because he feared to say, She is my woman; lest the men of the place should kill me for Rebekah. That this signifies that He could not open Divine truths themselves, because thus Divine good would not be received, is evident from the signification of “fearing to say,” as being not to be able to open; from the signification of “woman,” who here is Rebekah, as being the Lord’s Divine rational as to Divine truth (n. 3012, 3013, 3077); from the signification of “slaying me,” as being that good is not received, for by Isaac, who here is “me,” is represented the Divine good of the Lord’s rational (n. 3012, 3194, 3210), for good is said to be slain, or to perish, when it is not received, because with him who does not receive it, it is nullified; and from the signification of the “men of the place,” as being those who are in the doctrinal things of faith (n. 3385). From all this it now appears what is the internal sense of these words, namely, that if Divine truths themselves were to be opened, they would not be received by those who are in the doctrinal things of faith, because they surpass all their rational apprehension, thus all their belief, and consequently nothing of good from the Lord could flow in. For good from the Lord, or Divine good, can inflow solely into truths, because truths are the vessels of good, as often shown.

[2] Truths or appearances of truth are given man to the intent that Divine good may be able to form his understanding, and thus the man himself. For truths exist to the end that good may flow in; for without vessels or receptacles good finds no place, because it finds no state corresponding to itself; and therefore where there are no truths, or where they are not received, there is no rational or human good, consequently the man has no spiritual life. In order therefore that man may nevertheless have truths, and thereby have spiritual life, appearances of truth are given to everyone according to his apprehension; which appearances are acknowledged as truths, because they are such that Divine things can be in them.

[3] In order that it may be known what appearances are, and that they are such things as serve man instead of truths Divine, let us take examples for illustration. If it should be said that in heaven there is no idea of place, thus none of distance, but that instead of these there are ideas of state, this could not possibly be apprehended by man, for this would cause him to believe that there nothing is distinct, but that everything is confused, that is, all in one, or together; when yet all things there are so distinct that nothing can be more so. (That the places, distances, and spaces, which exist in nature, are in heaven states, may be seen above, n. 3356.) Hence it is manifest that whatever is said in the Word concerning places and spaces, and from them and by means of them, is an appearance of truth; and unless it were said by means of such appearances, it would not be received at all, consequently would be scarcely anything; for so long as he is in the world, that is, in space and time, the idea of space and of time is within almost everything of man’s thought, both in general and in particular.

[4] That the language of the Word is according to appearances of space appears from almost everything in it; as in Matthew:

Jesus asked them saying, How then doth David say, The Lord said to my Lord, Sit Thou on My right hand till I make Thine enemies Thy foot stool (Matthew 22:43-44)

where to “sit on the right hand” comes from the idea of place, thus according to appearance, when nevertheless what is here described is the state of the Lord’s Divine power. Again:

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64);

here in like manner “sitting on the right hand,” and also “coming upon the clouds,” are derived from the idea of place with men; but with angels the idea is of the Lord’s power.

In Mark:

The sons of Zebedee said to Jesus, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. Jesus answered, To sit on My right hand, and on My left, is not Mine to give, except to those for whom it hath been prepared (Mark. 10:37, 40).

From this it is manifest what sort of an idea the disciples had concerning the Lord’s kingdom, namely, that it was to sit on His right hand and on His left; and because they had such an idea, the Lord also answered them according to their apprehension, thus according to what appeared to them.

[5] In David:

He is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens and His circuit unto the ends of it (Psalms 19:5-6);

speaking of the Lord, whose state of Divine power is here described by such things as are of space.

In Isaiah:

How art thou fallen from heaven, O Lucifer, son of the dawning! Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven; 1 I will ascend above the heights of the cloud (Isaiah 14:12-14); where “falling from heaven,” “ascending into the heavens,” “exalting the throne above the stars of heaven,” “ascending above the heights of the cloud,” all of which are expressions descriptive of the love of self profaning holy things, are all derived from the idea and appearance of space or place. Inasmuch as celestial and spiritual things are presented before man by means of such things as appear to men, and in accordance with such things, therefore heaven is also described as being on high, when yet it is not on high, but is in what is internal (n. 450, 1380, 2148).

Footnotes:

1. The Hebrew is “stars of God;” and so Swedenborg renders the expression in n. 257, 3708, 5313, 7375, 8678, and other places. The present reading therefore may be a slip of the pen, yet it is found also in Apocalypse Explained 1029, and 1108.

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

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Arcana Coelestia #1679

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1679. And smote all the field of the Amalekites. That this signifies the kinds of falsities, is evident from the representation and signification of the Amalekite nation. By all the nations that were in the land of Canaan there were represented different kinds of evils and falsities, as will be evident, of the Lord’s Divine mercy, from what follows. Falsities were signified by “the Amalekites,” and evils derived from the falsities, by “the Amorites in Hazezon-tamar.” That falsities by which truths are attacked are signified by the Amalekites, may be seen from the things that are related concerning them (see Exodus 17:13-16; Numbers 13:29; 24:20; Deuteronomy 25:17-19; Judges 5:13-14; 1 Samuel 15:1-35; 27:8; Psalms 83:7-8.

[2] By the Rephaim, Zuzim, Emim, and Horites, spoken of in verses 5 and 6, were signified the persuasions of falsity that arise from cupidities of evil, that is, from evils; but by the Amalekites and the Amorite in Hazezon-tamar, are signified the falsities from which come evils. Falsity from evil is one thing, and falsity and the evil derived from it is another. Falsities spring either from cupidities, which are of the will, or from received principles, which are of the understanding. Falsities that are from the cupidities of the will are foul, nor do they suffer themselves, like others, to be easily rooted out, for they cohere with the man’s very life. The very life of man is that which desires, that is, loves. While a man is confirming in himself this life, or cupidity, or love, all the things which confirm are falsities, and are implanted in his life. Such were the antediluvians.

[3] But the falsities from received principles, which are of the understanding, cannot be thus rooted in the will part of man. False or heretical doctrines, for instance, have their origin outside of the will, from the man’s being imbued with such things from infancy, and afterwards from confirmation in adult age. But as they are false, they cannot but produce evils of life; as for instance in the case of a man who believes in meriting salvation by works, and confirms himself in this belief,—the merit itself, self-justification, and confidence, are the evils that come from it; or on the other hand one who believes that it is impossible to have piety of life without placing merit in works,—the evil from this is that he extinguishes in himself all piety of life, and gives himself up to cupidities and pleasures. So in many other cases. Such are the falsities and the evils derived from them that are treated of in this verse.

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