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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

Other New Christian Commentary

John the Baptist 1

Elijah 1

Leathern girdle, the, which john the Baptist wore 1

Locusts 1

Raiment 1

Reed shaken with the wind 1


Glossary of Terms Used by Emanuel Swedenborg
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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.
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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

 

Genesis 14

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1 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 nations;

2 That these 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.

3 All these were joined together in the vale of Siddim, which is the salt sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,

6 And the Horites in their mount Seir, unto El-paran, which is by the wilderness.

7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites that dwelt in Hazezon-tamar.

8 And 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 (the same is Zoar;) and they joined battle with them in the vale of Siddim;

9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

10 And the vale of Siddim was full of slimepits; 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 goods of Sodom and Gomorrah, and all their victuals, and went their way.

12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.

13 And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eschol, and brother of Aner: and these were confederate with Abram.

14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.

15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.

16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale.

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:

20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.

22 And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,

23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.

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Main explanations:

Arcana Coelestia 1651, 1652, 1653, 1654, 1655, 1656, 1657, ...

The Inner Meaning of the Prophets and Psalms 415, 416


Other references to this chapter:

Arcana Coelestia 1589, 1616, 1667, 1668, 2015, 2714, 3923, ...

Apocalypse Revealed 101, 289, 316

Sacred Scripture 101

True Christian Religion 264, 715


References from Swedenborg's unpublished works:

Apocalypse Explained 340, 365, 376, 675, 750

Other New Christian Commentary

  Stories and their meanings:



Hop to Similar Bible Verses

Genesis 11:3, 27, 31, 13:8, 12, 18, 15:20, 24:3, 28:22, 36:20, 40:15, 47:7, 10, 24, 26

Exodus 17:8

Numbers 20:1, 24:16

Deuteronomy 2:10, 20, 3:11, 10:14

Judges 18:29

1 Samuel 29:3, 30:19

2 Samuel 2:5, 18:18, 28

2 Kings 5:16

1 Chronicles 29:11

2 Chronicles 20:2

Psalms 76:3, 110:4, 115:15

Jeremiah 48:1

Daniel 4:31

Jonah 1:9

Hebrews 7:1, 2, 4, 6

Revelation 10:6

Word/Phrase Explanations

came to pass
The phrase “it came to pass,” often also translated as “it happened,” generally indicates the end of one spiritual state and the beginning of a...

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...

Pass
'To pass,' as in Genesis 31:52, signifies flowing in. 'To pass the night,' as in Genesis 24:54, signifies having peace. 'To pass through,' as in...

days
"Day" describes a state in which we are turned toward the Lord, and are receiving light (which is truth) and heat (which is a desire...

Shinar
'The land of Shinar,' as in Genesis 10:10, signifies external worship, which has profane internal.

Chedorlaomer
Chedorlaomer, the king mentioned in Genesis 14:4, 5, denotes apparent good and truth in the Lord's external man. Chedorlaomer, king of Elam, signifies truths; and...

Elam
Elam, mentioned in Isaiah 21:1, signifies faith originating in charity, consequently, the internal church. Elam, in Jeremiah 49:34, (Jer. 49:34), signifies the falsification of doctrine....

Tidal
'Tidal, king of Goiim' signifies goods.

Nations
'Nations' signify people who are in the good of love and charity from the Lord. Two nations in the womb,' as in Genesis 25:23, signify...

sodom
"Sodom" in the Bible represents the love of self and the love of ruling or dominating others springing from the love of self. This is...

Shinab
'Shinab, king of Admah' is a kind of evil lust and false persuasion which the Lord fought against.

Shemeber
'Shemeber' denotes evil lusts and false persuasions.

Zoar
Zoar, a city mentioned in Genesis 8:10, signifies the affection of goodness. Zoar was located not far from Sodom; Lot fled to Zoar after he...

Vale of Siddim
'The vale of Siddim, which is the salt sea' as in Genesis 14:3, signifies the filthiness of lusts and the falsities derived from them.

Siddim
'The valley of Siddim' signifies the uncleanness of lust, and the falsities derived from them.

Salt
'Salt' is the desire of conjunction of truth with good, which is why only salt will conjoin water, which corresponds to truth, and oil, which...

sea
'The sea and the waves roaring' means heresy and controversies in the church and individual.

twelve
'Twelve' and 'twenty-four' signify everything, and refer to truths.

served
Generally speaking, those who are at lower levels of an organization serve those at higher levels. Bosses boss and their employees serve; coaches devise strategy...

Thirteenth year
'The thirteenth year,' as in Genesis 14, signifies the beginning of the Lord’s temptations in childhood.

kings
The human mind is composed of two parts, a will and an understanding, a seat of loves and affections, and a seat of wisdom and...

Zuzims
'Rephaims, Zuzims, and Emims,' as in Genesis 14:5, signify races similar to the Nephilim of Genesis 6:4.

Ham
'The land of Ham' signifies the church destroyed.

Shaveh
'Shaveh' signifies goods of the external self.

Kiriathaim
'Holon, Jahazah, Mephaath, Dibon, Nebo, Beth-diblathaim, Kiriathaim, Beth-gamu, Beth-meon, Kerioth, Bozrah,' as mentioned in Jeremiah 48:21-26, signify the kinds of the false principle, whereby those...

Horites
'Horites,' as mentioned in Genesis 14:6, represent those who are principled in the persuasions of what is false, grounded in self-love.

mount
'Mount Olivet' signifies the celestial church, or celestial good, which comes from love towards the Lord, and divine love.

Seir
'Seir,' as in Genesis 33:14, signifies the conjunction of spiritual and celestial things in the natural level, that is, the truth of faith with the...

Paran
'Paran' or 'Elparan' signifies a state of illumination from the Lord’s divine human.

Wilderness
'Wilderness' signifies something with little life in it, as described in the internal sense in Luke 1:80 'Wilderness' signifies somewhere there is no good because...

Kadesh
'Kadesh' denotes truths, and contention about truths.

country
Generally in the Bible a "country" means a political subdivision ruled by a king, or sometimes a tribe with a territory ruled by a king...

battle
War in the Word represents the combat of temptation when what is good is assaulted by what is evil or false. The evil that attacks...

four
The number "four" in the Bible represents things being linked together or joined. This is partly because four is two times two, and two represents...

Five
Five also signifies all things of one part.

Full
'To satiate' relates to the extent of a person's will, for good or evil.

the kings of
The kings of Media and Persia' represent people who are in faith separate from charity.

fell
Like other common verbs, the meaning of "fall" is highly dependent on context in regular language, and is highly dependent on context in a spiritual...

mountain
The Writings tell us that the Lord's love is the sun of heaven, and it is natural for us to look above ourselves to the...

goods
The “goods” that people have in the Bible – their possessions – represent spiritual possessions, which are desires to be good and knowledge that helps...

way
In John 14:6, 'the way is doctrine,' 'the truth' is every thing pertaining to doctrine, and 'the life' is the essential good which is the...

lot
On the most internal level, the stories of Abraham tell us about the Lord's development in his own childhood, with Abraham representing the Lord's spiritual...

Abram
Abram and Nahor taking to themselves wives, Sarah and Milcah (Gen 11:29), signifies marriages of evil with falsity in idolatrous worship. Abram, Nahor, and Haran,...

brother
There are two ways "brother" is used in the Bible, ways that are still reflected in modern language. One denotes an actual blood relationship; the...

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...

one
A company might have executives setting policy and strategy, engineers designing products, line workers building them, managers handling personnel and others handling various functions. They...

Hebrew
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...

Plain
'A plain' signifies good and truth in the natural self, because 'the people who dwell in plains,' or 'beneath mountains and hills' are in the...

Mamre
Mamre was an Amorite who lived in the land of Canaan, in the area called Hebron in what would much later be the kingdom of...

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...

born
In a general sense, being "born" in the Bible represents one spiritual state producing another, usually some form of love or affection producing or "giving...

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...

Three hundred
'Three hundred' signifies fullness, because the number comes from three and a hundred multiplied. Both 'three' and 'a hundred' signifies fullness. The significance of products...

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...

hundred
It's a landmark for a young child to count to 100; it sort of covers all the "ordinary" numbers. One hundred is obviously significant for...

Dan
The tribe of Dan (Jer. 8:16) signifies truth in its own ultimate degree of order, here truth in the church, which is contained in the...

servants
“Servant” literally means “a person who serves another,"" and its meaning is similar in reference to the spiritual meaninngs of the Bible. Our lives in...

night
The sun in the Bible represents the Lord, with its heat representing His love and its light representing His wisdom. “Daytime,” then, represents a state...

Left hand
'The left hand' in a negative sense signifies falsity which is used to produce evil.

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

Damascus
Damascus and Aroer (Isaiah 17:1, 2) signify the knowledges of truth and good. See Eliezer of Damascus.

back
There are many instances in the Bible which describe people turning back, looking back or going back. In most cases it is a negative, sometimes...

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...

people
The Bible generally uses two different terms for large groups: “people” and “nation.” When it uses the term “nation,” it is talking about a group...

meet
In natural language, to "meet" someone can be positive or negative: it can be a welcoming and greeting, or it can be "meeting" them in...

after
According to Swedenborg, time and space don’t exist in spiritual reality; they are purely natural things that exist only on the physical plane. This means...

Slaughter
'Slaughter' signifies perdition and damnation. 'Slaughter' and 'a storm of slaughter,' signifies evils which destroy the goods of the church. 'The day of great slaughter'...

valley
Mountains in the Bible represent people's highest points, where we are closest to the Lord - our love of the Lord and the state of...

Melchizedek
'Melchizedek' signifies the celestial parts of the interior self with the Lord. 'Melchizedek, a priest and king in one person,' represents the divine humanity of...

Salem
'Salem' signifies a state of peace and perfection, or the tranquility of peace. 'Salem,' as in Psalm 76:3, signifies the Lord’s spiritual kingdom where there...

bread
The word “bread” is used two ways in the Bible. In some cases it means actual bread; in others it stands for food in general....

Wine
In Revelation 18:13, 'wine, oil, flour, and wheat' signify celestial principles of worship.

Most high
'The most high' signifies the inmost.

High
'Height' signifies what is inward, and also heaven.

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...

blessed
The Lord is perfect love expressed as perfect wisdom. He created us so that He could love us, could give us love and wisdom of...

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...

heaven
"Heaven" and "heavens" are used many times in the Bible, with a couple of variations of meaning. Sometimes it is relatively literal, including times when...

Earth
"Earth" in the Bible can mean a person or a group of like-minded people as in a church. But it refers specifically to the external...

enemies
An enemy in the Bible refers to people who are in the love of evil and the false thinking that springs from evil. On a...

Tithes
'Tithes' or 'ten' denotes fullness, and 'a tenth part,' sufficiency.

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...

lift
The idea of "lifting" is used in a number of different ways in the Bible. In general, it means connecting with a higher spiritual state...

the Lord
The Bible refers to the Lord in many different ways, which from the text seem indistinguishable and interchangeable. Understood in the internal sense, though, there...

rich
When the Bible talks about riches, it is talking about spiritual wealth, not worldly wealth – ideas and knowledge about the Lord and spiritual things,...

young men
"Youths" or "Young men" generally represent intelligence or the understanding of truth. This is fitting, since adolescent boys tend to be more advanced intellectually than...

young
'The son of a cow' signifies the celestial natural level and natural exterior good.

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

eaten
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...

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.


 Abram and Lot
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

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

 Abram and Lot
Worship Talk | Ages 7 - 14


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