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Arcana Coelestia #9372

Arcana Coelestia (Potts translation)      

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9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

(References: Exodus 24:16, 24:18)


[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

(References: Arcana Coelestia 2135)


[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

(References: Arcana Coelestia 2233-2234, 7996-7997)


[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

(References: Arcana Coelestia 2135; Exodus 24:1-2)

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Inbound References:

Arcana Coelestia 9374, 9378, 9379, 9382, 9386, 9429, 9504, 9779, 9806, 9828, 9954, 10027, 10090, 10215, 10251, 10337, 10355, 10375, 10396, 10397, 10400, 10432, 10450, 10460, 10468, 10528, 10549, 10551, 10635, 10636, 10641, 10690


References from Swedenborg's unpublished works:

Apocalypse Explained 19, 64, 66, 83, 130, 355, 375, 701, 710, 735, 746

Resources for parents and teachers

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 John the Baptist
Compare the birth of John the Baptist with the birth of Jesus Christ. What do the births of these men mean in our lives?
Sunday School Lesson | Ages 11 - 17

 The Lord's Baptism: Matthew
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3


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From Swedenborg's Works

 

Arcana Coelestia #1672

Arcana Coelestia (Potts translation)      

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1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.

(References: Arcana Coelestia 1259-1260, Genesis 14:5)

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Arcana Coelestia 1723, 2015, 2466, 2504, 2509, 2567, 2761, 2781, 2826, 2830, 2832, 2851, 2906, 3009, 3105, 3353, 3355, 3365, 3488, 3703, 3708, 3863, 4402, 4575, 4691, 4728, 4763, 4876, 5023, 5038, 5044, 5313, 5321, 5323, 5619, 6015, 6125, 6148, ...

The New Jerusalem and its Heavenly Doctrine 1


References from Swedenborg's unpublished works:

Apocalypse Explained 27, 126, 236


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

The Bible

 

Exodus 2

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1 And there went a man of the house of Levi, and took to wife a daughter of Levi.

2 And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.

3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.

4 And his sister stood afar off, to wit what would be done to him.

5 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.

6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children.

7 Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?

8 And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.

9 And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.

10 And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.

11 And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.

12 And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.

13 And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.

15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

16 Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.

17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.

18 And when they came to Reuel their father, he said, How is it that ye are come so soon to day?

19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.

20 And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.

21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.

22 And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.

23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.

24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

25 And God looked upon the children of Israel, and God had respect unto them.

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Other references to this chapter:

Arcana Coelestia 639, 2643, 6727


References from Swedenborg's unpublished works:

Apocalypse Explained 746

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Hop to Similar Bible Verses

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Word/Phrase Explanations

man
The relationship between men and women is deep and nuanced, and one entire book of the Writings – Conjugial Love or Love in Marriage –...

man of the
'The man of the right hand,' as in Psalm 80:17, signifies the Lord with respect to the Word. He is called 'the man of the...

house
A "house" is essentially a container - for a person, for a family, for several families or even for a large group with shared interests...

Levi
'Levi' signifies truth in practice, which is the good of life. 'Levi,' in the highest sense, signifies love and mercy, in a spiritual sense, he...

Woman
It is because of a celestial and angelic proprium, or selfhood, that the church is called 'a woman,' 'a wife,' 'a bride,' 'a virgin,' and...

son
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

saw
The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

child
A child is a young boy or girl in the care of parents, older than a suckling or an infant, but not yet an adolescent....

three
The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

Bulrushes
Bulrushes signify what is vile, but nevertheless derived from truth. See Branch.

slime
'Tar and pitch,' as in Exodus 2:3, signifies good mixed with evils and falsities, because 'tar' signifies good mixed with evils, and 'pitch' signifies good...

Put
'To put' has reference to order, arrangement, application, and influx.

Flags
Flags, as in Exodus 2:3, signify scientific falsities.

Sister
The Lord calls people who are in truth from the good of charity from Him 'sisters,' as in Matthew 12:50. 'Sister' denotes intellectual truth, when...

pharaoh
'Pharaoh' signifies scientific ideas, or the natural principle in general. 'Pharaoh' signifies false ideas infesting the truth of the church. Pharaoh,' in Genesis 40, represents...

down
"Down" is used many different ways in natural language, and its spiritual meaning in the Bible is highly dependent on context. Phrases like "bowing down,"...

wash
'Washing of the hands' was an ancient declaration of innocence, and signifies purification from evils and falsities, as in Psalms 73:13 and Matthew 27:24.

walked
To walk in the Bible represents living, and usually means living according to the true things taught to us by the Lord -- to "walk...

side
'Side' signifies good or spiritual love.

Sent
'Being sent' everywhere signifies, in an internal sense, going forth, as in John 17:8. In similar manner, it is said of the holy of the...

wept
'Weeping with a loud voice' signifies the ultimate of grief.

said
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

hebrews
The term 'Hebrew' is used in the Word to signify anything relating to service, whatever its nature may be. Hence Abraham, in one passage only...

go
In the physical world, the places we inhabit and the distances between them are physical realities, and we have to get our physical bodies through...

Call
To call someone or summon someone in the Bible represents a desire for conjunction between higher and lower states of life. For instance, imagine someone...

Nurse
'The nurse,' in Genesis 24:59, signifies a state of innocence. 'The nurse,' in Genesis 35, signifies hereditary evil. 'A nurse,' as she feeds and nurses...

women
'Women,' as in Genesis 45:19, signify the affections of truth. But in Genesis 31:50, 'women' signify affections of not genuine truth, so not of the...

called
'To proclaim' signifies exploration from influx of the Lord.

give
Like other common verbs, the meaning of "give" in the Bible is affected by context: who is giving what to whom? In general, though, giving...

name
It's easy to see that names are important in the Bible. Jehovah changed Abram and Sarai to Abraham and Sarah, changed Jacob to Israel and...

moses
Moses's name appears 814 times in the Bible (KJV), third-most of any one character (Jesus at 961 actually trails David at 991). He himself wrote...

water
'Waters' signify truths in the natural self, and in the opposite sense, falsities. 'Waters' signify particularly the spiritual parts of a person, or the intellectual...

to
‘To grow’ signifies to be perfected.

days
The expression 'even to this day' or 'today' sometimes appears in the Word, as in Genesis 19:37-38, 22:14, 26:33, 32:32, 35:20, and 47:26. In a...

Brethren
Brethren (Gen. 27:29) signify the affections of good.

way
These days we tend to think of "roads" as smooth swaths of pavement, and judge them by how fast we can drive cars on them....

Sand
'Treasures hid in the sand,' as in Deuteronomy 33:19, signify the spiritual things which are hidden in the literal sense of the Word.

second
The number "two" has two different meanings in the Bible. In most cases "two" indicates a joining together or unification. This is easy to see...

judge
It’s easy to see the connection between judging and truth. In a court of law, the judge’s whole purpose is to find the truth. In...

us
Because people are governed by angels and spirits, in Genesis 1:26 it says 'let us make man into our image.' But because the Lord alone...

killedst
'To slay a man to his wounding,' means extinguishing faith, and 'to slay a young man to his hurt,' signifies extinguishing charity, as in Genesis...

a
A help-meet for him,' or 'a help as before him,' as mentioned in Genesis 2:18, signifies proprium, or what is one's own. However, whereas the...

heard
Thanks to modern science, we now understand that hearing actually happens in the brain, not the ears. The ears collect vibrations in the air and...

face
“The eyes are the windows of the soul.” That’s a sentiment with roots somewhere in murky antiquity, but one that has become hopelessly cliché because...

land
'Lands' of different nations are used in the Word to signify the different kinds of love prevalent in the inhabitants.

Midian
'Simran, Jokshan, Medan, Midian, Jishbak, and Shuah,' as in Genesis 25:2, represent the general divisions of the Lord’s spiritual kingdom, in the heavens and in...

sat
If you think about sitting, it seems fair to say that where you're sitting is more important than that you're sitting. Sitting in a movie...

well
In Genesis 21, 'wells' signify doctrines, both those disputed and not disputed. Without this significance digging wells and disputing about them would have been too...

Seven
The number 'seven' was considered holy, as is well known, because of the six days of creation, and the seventh, which is the celestial self,...

Daughters
"Behold I have two daughters,” etc. (Gen. 19:8), signifies the affections of good and truth, and the blessedness perceivable from the enjoyment thereof, by those...

came
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

filled
There are two ways something can be filled: It can be filled with something bad against the wishes of its owner, or it can be...

Father
Father, son, mother, and daughter, as in Luke 12:51, 53: By father against son, and by son against the father, is understood evil against truth,...

flock
A flock, as in Genesis 26, denotes interior or rational good. A flock signifies those who are in spiritual good. A flock signifies natural interior...

shepherds
The Writings tell us that shepherds represent those who lead and teach others, using knowledge and true ideas to help people reach the goodness of...

watered
Water was obviously of tremendous importance in Biblical times (and every other time). It is the basis of life, the essential ingredient in all drinks,...

Reuel
'Reuel' was a priest and so denotes the good of the church.

come
Coming (Gen. 41:14) denotes communication by influx.

hand
In Genesis 27:22, 'voice' relates to truth, and 'hand,' to good.

Enough
'Sufficiency' relates to the reception of good, because good is the spiritual nourishment of the soul, as natural food is the nourishment of the body.

eat
When we eat, our bodies break down the food and get from it both energy and materials for building and repairing the body. The process...

bread
Just as natural food feeds the natural body, so spiritual food feeds the spiritual body. And since our spiritual body is the expression of what...

dwell
Many people were nomadic in Biblical times, especially the times of the Old Testament, and lived in tents that could be struck, moved and re-raised...

Zipporah
Zipporah, Moses's first wife, signifies different things in the three places that she appears. The relationships of Zipporah, her father Jethro (also known as Reuel)...

Gershom
Gershom, as in Exodus 18:3, denotes the quality of the good of truth among those who are without the church.

Stranger
'Sons of the stranger' signify counterfeit truths, or falsities. 'Our sons' signify the doctrines of truth, and 'our daughters,' the doctrines of good, as in...

Strange land
The phrase 'strange land' denotes a place where there is no church or genuine truth.

egypt
'Mizraim' signifies the same thing as Egypt.

died
'The soul going forth' and 'dying,' as in Genesis 35:18, signifies the extreme of temptation, which is when the old self dies and the new...

israel
'Israel,' in Jeremiah 23:8, signifies the spiritual natural church. The children of Israel dispersed all the literal sense of the Word by falsities. 'The children...

cry
As with most common verbs, the spiritual meaning of “crying” or “crying out” (meaning a shout or wail, not weeping) is highly dependent on context....

God
The Lord is love itself, expressed in the form of wisdom itself. Love, then, is His essence, His inmost. Wisdom - the loving understanding of...

Abraham
Abraham (or Abram, as he is named in the beginning of his story) is one of the major characters in the story of the sacred...

Isaac
'Isaac' represents spiritual love. 'Isaac,' in Genesis 17:19, signifies the rational divine. 'Isaac' signifies the Lord's divine rational in reference to divine good. Isaac' signifies...

jacob
Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library at the New Church Vineyard website.


 Baby Moses in the Bulrushes
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 Birth of Moses
Lesson outline provides teaching ideas with questions for discussion, projects, and activities.
Sunday School Lesson | Ages 7 - 10

 Birth of Moses
Sunday School Lesson | Ages 9 - 12

 Moses in the Ark of Bulrushes (3-5 years)
Project | Ages 4 - 6

 Moses in the Bulrushes
Coloring Page | Ages 7 - 14

 Moses in the Bulrushes
Color and cut out pieces of the scene to picture Moses being found in the bulrushes.
Project | Ages 7 - 14

 Moses in the Bulrushes (sheet music)
Song | Ages 4 - 14

 Overview of Lead and Guide Us Levels A B C for Ages 3-14
Overview of the Youth Journey Program "Lead and Guide Us", Levels A, B and C, for ages 3-14. Suitable for Sunday schools, camps, classrooms and families.
Sunday School Lesson | Ages 3 - 14

 Pharaoh’s Daughter Finds Moses
Coloring Page | Ages 7 - 14

 The Baby in the Basket
Coloring Page | Ages 7 - 14

 The Birth of Moses
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 The Birth of Moses
Family lessons provide a worship talk and a variety of activities for children and teens..
Religion Lesson | Ages 4 - 17

 The Birth of Moses
Worship Talk | Ages 7 - 14

 The Birth of Moses
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6

 The Birth of Moses - Level A
Complete lesson with activity choices: act out the story of Moses in the bulrushes, create a baby Moses diorama in a cup, scripted story discussion, coloring page, and a memory verse. Sample lesson from the Youth Journey Program "Lead and Guide Us", Level A, for ages 3-6.
Sunday School Lesson | Ages 3 - 6

 The Birth of Moses - Level B
Complete lesson with activity choices: create a baby Moses diorama, learn to write your name in hieroglyphs, scripted story discussion, coloring page, and a memory verse. Sample lesson from the Youth Journey Program "Lead and Guide Us", Level B, for ages 7-10.
Sunday School Lesson | Ages 7 - 10

 The Birth of Moses - Level C
Complete lesson with activity choices: experiment with currents to illustrate divine providence, decode passages from the Word written in hieroglyphs, scripted story discussion, and a spiritual task. Sample lesson from the Youth Journey Program "Lead and Guide Us", Level C, ages 11-14.
Sunday School Lesson | Ages 11 - 14


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