The Bible

 

Genesis 1

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1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3 And God said, Let there be light: and there was light.

4 And God saw the light, that it was good: and God divided the light from the darkness.

5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first Day.

6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

8 And God called the firmament Heaven. And the evening and the morning were the second day.

9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

13 And the evening and the morning were the third day.

14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

17 And God set them in the firmament of the heaven to give light upon the earth,

18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

19 And the evening and the morning were the fourth day.

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.

21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

23 And the evening and the morning were the fifth day.

24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.

25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

From Swedenborg's Works

 

Arcana Coelestia #24

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24. Verse 6 And God said, Let there be an expanse in the midst of the waters, and let there be a distinguishing of the waters from the waters.

After the Spirit of God, which is the Lord's mercy, has brought out into the daylight cognitions of truth and good, and has shed the light of dawn to reveal that the Lord does exist, and that He is good itself and truth itself, and that no good or truth exists except from the Lord, a distinction is at that point made between the internal man and the external man, and so between cognitions which reside with the internal man and the facts which belong to the external man. The internal man is called 'an expanse, and the cognitions residing with the internal man are called 'the waters above the expanse', while the facts belonging to the external man are called 'the waters below the expanse'.

[2] Until his regeneration starts a person is not aware of even the existence of the internal man, let alone the identity of the internal man. Submerged in bodily and worldly concerns he imagines there is no difference between the two. Furthermore he has submerged in those same concerns the things that belong to the internal man and has made one thorough obscurity out of things that are distinct and separate. For this reason it is first said, 'Let there be an expanse in the midst of the waters', and then, 'Let there be a distinguishing of the waters from the waters', and not a distinguishing of the waters. But this is followed immediately by the statement, Verses 7-8, And God made the expanse and He made a distinction between the waters that were under the expanse and the waters that were above the expanse; and it was so. And God called the expanse Heaven.

[3] The second thing therefore that a person notices when being regenerated is that he is starting to become aware of the existence of the internal man, or that what reside in the internal man are goods and truths which are the Lord's alone. And since the external man during regeneration is such as still imagines that he is the source of the good deeds he performs, or of the truth he utters, and since such a person, by means of them, is led by the Lord to do good and to speak truth as if they were his own, therefore the identification of those under the expanse comes first, and the identification of those above the expanse follows. It is also a heavenly arcanum that the Lord uses those things that are man's own - both his illusions of the senses and his desires - to lead and direct him towards the things that are goods and truths. Every single movement of regeneration is accordingly a progression from evening to morning - from external man to internal, that is, from earth to heaven. This is why the expanse, or internal man, is now called 'heaven'.

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

From Swedenborg's Works

 

Apocalypse Explained #635

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635. And I will give unto my two witnesses.- That this signifies the good of love and of charity, and the truth of doctrine and faith, both from the Lord, is evident from the signification of witnesses as denoting those who in heart and faith acknowledge and confess the Lord, His Divine in His Human, and the proceeding Divine, for this is what essentially witnesses concerning the Lord, that is, acknowledges, and, from acknowledgment, confesses Him. Concerning this signification of witness and testification, see above (n. 10, 27, 228, 392). The two witnesses here signify the good of love and of charity, and the truth of doctrine and of faith, because it is said that the two witnesses are the two olive trees and the two lampstands; and the two olive trees signify the good of love to God and the good of charity towards the neighbour, and the two lampstands signify the truth of doctrine and the truth of faith; concerning this signification more will be said presently.

[2] The reason why those goods and truths are meant by witnesses, is, that those goods and truths, or, all who are in them, acknowledge and confess the Lord. For it is the proceeding Divine that is called Divine Good and Divine Truth, from which comes the good of love to God and the good of charity towards the neighbour, and thence the truth of doctrine and the truth of faith, which witness concerning Him; it therefore follows that they who are in them also witness concerning the Lord, that is, acknowledge and confess Him. For it is the Divine that witnesses concerning the Divine, and not man from himself; consequently it is the Lord in the good of love, and in the truth of doctrine thence, which are with man, that do this.

[3] Since all acknowledgment and confession of the Lord, and principally the acknowledgment and confession of the Divine in His Human, is from the Lord Himself, and since to witness signifies to acknowledge and confess this, therefore "to witness" is used in the following passages to denote acknowledgment and confession from the Lord Himself concerning Himself.

In John:

"Search the Scriptures, for they are they which bear witness of me" (5:39).

The Sacred Scripture, or the Word, is the Divine Truth proceeding from the Lord, and the proceeding Divine is the Lord Himself in heaven and in the church, wherefore when it is said that the Scriptures bear witness of Him, it is meant that the Lord Himself bears witness of Himself.

Again:

"I am he that beareth witness of myself, and my Father who sent me, beareth witness of me" (8:18).

Here it is openly declared that the Lord Himself, or the Divine in Him, bears witness of Him.

[4] Again:

Jesus said, "When the Paraclete shall come, the spirit of truth, he shall bear witness of me" (15:26, 27).

By the Paraclete, the spirit of truth, is meant the Divine proceeding from the Lord, which is the Divine Truth.

And again:

Jesus said unto Pilate," Thou sayest, because I am a king, for this came I into the world, that I should bear witness unto the truth" (18:37).

To bear witness unto the truth signifies to cause the Divine Truth proceeding from Him to bear witness of Him; this Divine Truth also in the Word is signified by a king. These things are adduced in order that it may be known that to bear witness is to acknowledge and confess the Lord, and that this is from Him, consequently the good of love and of charity and the truth of doctrine and of faith, because these are from the Lord and are His in man.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.