From Swedenborg's Works

 

Arcana Coelestia #9372

Arcana Coelestia (Potts translation)      

Study this Passage

Go to section / 10837  

← Previous   Next →

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)

Go to section / 10837  

← Previous   Next →

   Study this Passage
From Swedenborg's Works

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

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.


 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


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

From Swedenborg's Works

 

Arcana Coelestia #7439

Arcana Coelestia (Potts translation)      

Study this Passage

Go to section / 10837  

← Previous   Next →

7439. Let My people go, that they may serve Me. That this signifies that they should release those who are of the spiritual church in order that they may worship their God in freedom, is evident from the signification of “letting go,” as being to release; from the representation of the sons of Israel, here “My people,” as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “serving Jehovah,” as being to worship. That they should worship in freedom is plain from what follows (verses 21-23), and also from the fact that all worship which is truly worship must be in freedom.

[2] The sons of Israel being called “the people of Jehovah” was not because they were better than other nations, but because they represented the people of Jehovah, that is, those who are of the Lord’s spiritual kingdom. That they were not better than other nations is plain from their life in the wilderness, in that they did not at all believe in Jehovah, but in their hearts believed in the gods of the Egyptians, as is evident from the golden calf which they made for themselves, and which they called their gods who had brought them forth out of the land of Egypt (Exodus 32:8). The same is evident also from their subsequent life in the land of Canaan, as described in the historicals of the Word, and from what was said of them by the prophets, and finally from what was said of them by the Lord.

[3] For this reason also few of them are in heaven, for they have received their lot in the other life according to their life. Therefore do not believe that they were elected to heaven in preference to others; for whoever so believes, does not believe that everyone’s life remains with him after death, nor that man must be prepared for heaven by his whole life in the world, and that this is done of the Lord’s mercy, and that none are admitted into heaven from mercy alone, regardless of how they have lived in the world. Such an opinion about heaven and the Lord’s mercy is induced by the doctrine of faith alone, and of salvation by faith alone without good works; for those who hold this doctrine have no concern about the life, and so believe that evils can be washed away like dirt by water, and thus that man can in a moment pass into the life of good, and consequently be admitted into heaven. For they do not know that if the life of evil were taken away from the evil, they would have no life whatever, and that if they who are in a life of evil were admitted into heaven, they would feel hell in themselves, and this the more grievously, the more interiorly they were admitted into heaven.

[4] From all this it can now be seen that the Israelites and Jews were by no means elected, but only accepted to represent the things that belong to heaven; and that this must needs be done in the land of Canaan, because the Lord’s church had been there from the most ancient times, and from this all the places there became representative of heavenly and Divine things. In this way also the Word could be written, and the names in it could signify such things as belong to the Lord and His kingdom.

(References: Exodus 8:16)

Go to section / 10837  

← Previous   Next →

   Study this Passage
From Swedenborg's Works

Inbound References:

Arcana Coelestia 7440, 7443, 7445, 9229, 9320, 9372, 10097, 10396, 10430

The New Jerusalem and its Heavenly Doctrine 248


References from Swedenborg's unpublished works:

Apocalypse Explained 130, 433, 443, 710


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

The Bible

 

Exodus 8

English: King James Version         

Study the Inner Meaning

← Previous   Next →

1 And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

2 And if thou refuse to let them go, behold, I will smite all thy borders with frogs:

3 And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:

4 And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.

5 And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.

6 And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.

8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.

9 And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?

10 And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.

11 And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.

12 And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.

13 And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.

14 And they gathered them together upon heaps: and the land stank.

15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

16 And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt.

17 And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.

18 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.

19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.

20 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

21 Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.

22 And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth.

23 And I will put a division between my people and thy people: to morrow shall this sign be.

24 And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.

25 And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.

26 And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?

27 We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.

28 And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me.

29 And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.

30 And Moses went out from Pharaoh, and intreated the LORD.

31 And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.

32 And Pharaoh hardened his heart at this time also, neither would he let the people go.

← Previous   Next →

   Study the Inner Meaning
From Swedenborg's Works

Other references to this chapter:

Arcana Coelestia 1195, 1343, 1346, 3016, 4876, 4936, 5013, ...

Apocalypse Revealed 485, 702

Divine Love and Wisdom 345

True Christian Religion 635


References from Swedenborg's unpublished works:

Apocalypse Explained 328, 391, 654, 727, 1000

Spiritual Experiences 655

Other New Christian Commentary

  Stories and their meanings:



Hop to Similar Bible Verses

Genesis 46:34

Exodus 3:18, 19, 4:21, 23, 5:1, 7:11, 13, 14, 8:4, 8, 15, 24, 26, 28, 9:4, 11, 14, 26, 28, 29, 33, 10:2, 17, 18, 23, 11:7, 15:11, 32:11

Numbers 14:20, 21:7

Deuteronomy 4:35, 32:31, 33:26

Joshua 8:18

1 Samuel 6:3, 9, 12

2 Samuel 7:22

1 Kings 13:6, 18:26, 29

2 Chronicles 6:14

Psalms 78:45, 86:8, 90:2, 105:30, 31

Isaiah 19:11, 28:22, 43:10

Matthew 24:24

Luke 6:28, 11:20

Acts of the Apostles 8:24

2 Timothy 3:9

Word/Phrase Explanations

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...

lord
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

spake
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

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...

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...

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...

serve
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...

borders
Often translated as “edge,” “border,” “boundary,” “outskirts,” “far places” and other ways, this term is used in the Bible for the farthest reaches of an...

Frogs
Frogs were produced from the waters of Egypt, because the waters of Egypt signified falsities of doctrine upon which their reasonings were founded.

bring
As with common verbs in general, the meaning of “bring” is highly dependent on context, but in general it represents an introduction to a new...

Go up
To go up and to go down: in the Word, mention is made of going up and going down when speaking of going from one...

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

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...

bed
A bed of ivory (Amos 6:4) are doctrines apparently from rational truths.

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...

ovens
'An oven,' as in Malachi 4:1, signifies hell, where the people live who confirm themselves in false doctrines and evils of life from earthly and...

aaron
Aaron was the brother of Moses. He symbolizes two things, one during the first part of the exodus, when he was Moses' spokesperson, and another...

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

rod
'A staff' signifies power because it is a support for the hand and arm, and through these to the whole body. A staff takes on the...

rivers
'Waters,' 'rivers,' and 'depths,' as in Psalm 78:15-16, signify truths from the Lord.

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

egypt
'Mizraim' signifies the same thing as Egypt.

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

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...

Intreat
To 'intreat' denotes humiliation.

morrow
'Tomorrow' signifies eternity.

word
'Word,' as in Psalms 119:6-17, stands for doctrine in general. 'The Word,' as in Psalms 147:18, signifies divine good united with divine truth. 'Word,' as...

know
In a general sense, men represent things of the intellect – facts, ideas, knowledge, everything from the deepest truths to the most pernicious falsities about...

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...

the Word
In general, we tend to be very aware of how knowing what's true leads to doing what is good. That starts as children, with parents...

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...

villages
'Villages' signify the external aspects of faith and the church. Rituals are the external parts of the church. Doctrines are the internal parts when they...

fields
When we have a desire to be good people and to do good things, the natural first questions are "What does that mean?" "What should...

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...

heart
The heart means love. A good heart means love to the Lord and to the neighbor while a hard or stony heart means the love...

stretch out
The hand in the Bible represents power, which is easy to understand, so to reach out or stretch out the hand means to exercise power,...

Smite
'To smite' signifies condemnation. 'To smite,' as in Genesis 14:15, signifies vindication. 'To smite,' as in Genesis 32:8, signifies destruction. 'To smite the earth with...

dust
'Powder' or 'dust' refers to love of self and the world.

lice
A louse' (or 'lice') signifies evils on the sensory level.

beast
"Beasts" represent the affection for doing good things, a true desire to do them from the heart. In the negative sense, "beasts" stand for the...

Finger of god
The Finger of God, as in Exodus 8:19, signifies power from the divine principle.

rise up
It is common in the Bible for people to "rise up," and it would be easy to pass over the phrase as simply describing a...

early
Since the sun represents the Lord, the early morning and sunrise represent a state of enlightenment, with a new and clear understanding coming after a...

morning
Morning comes with the rising of the sun, and the sun – which gives life to the earth with its warmth and light – represents...

stand
'To sit before Jehovah' is to be with Him, and so, it also means willing and acting from Him. 'To stand before Him,' is to...

before
In most cases, the meaning of "before" is pretty straightforward, both as a way of assessing relative time, and in its use meaning "in someone's...

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...

send
'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...

flies
'Swarms of flies,' as in Exodus 8:21, siginfy malevolent falsities.

egyptians
Egyptians represent those who are in natural science, thus the natural, but the Hebrews, those who are of the church, thus respectively the spiritual. The...

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

Goshen
‘The land of Goshen,’ as in Genesis 46:28, signifies the innermost parts of the natural mind.

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

sign
'A token,' as in Genesis 9:12, 13, 17, signifies causing it to be.

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...

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...

eyes
'Pairs of hands, eyes, etc.' relate to the will and understanding, or to good and truth. The right side to the will or good, and...

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...

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...

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...

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...

Go out
To go out to meet, as in Genesis 14:17, signifies to submit themselves. To go out, as in Genesis 28:10, signifies to live more remotely....

removed
As with many verbs, the meaning of "remove" in the Bible varies a good bit depending on context. It generally involves a separation of spiritual...

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...

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.


 Self Destruction
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Ten Plagues (3-5 years)
Project | Ages 4 - 6

 The Plague of Frogs
Coloring Page | Ages 7 - 14

 The Plagues
Worship Talk | Ages 7 - 14

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

 The Ten Plagues
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 The Ten Plagues and the Passover
Lesson outline provides teaching ideas with questions for discussion, projects, and activities.
Sunday School Lesson | Ages 7 - 10

 The Ten Plagues (sheet music)
Song | Ages 4 - 14


Translate: