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Genesis 24

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1 καὶ αβρααμ ἦν πρεσβύτερος προβεβηκὼς ἡμερῶν καὶ κύριος εὐλόγησεν τὸν αβρααμ κατὰ πάντα

2 καὶ εἶπεν αβρααμ τῷ παιδὶ αὐτοῦ τῷ πρεσβυτέρῳ τῆς οἰκίας αὐτοῦ τῷ ἄρχοντι πάντων τῶν αὐτοῦ θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου

3 καὶ ἐξορκιῶ σε κύριον τὸν θεὸν τοῦ οὐρανοῦ καὶ τὸν θεὸν τῆς γῆς ἵνα μὴ λάβῃς γυναῖκα τῷ υἱῷ μου ισαακ ἀπὸ τῶν θυγατέρων τῶν χαναναίων μεθ' ὧν ἐγὼ οἰκῶ ἐν αὐτοῖς

4 ἀλλὰ εἰς τὴν γῆν μου οὗ ἐγενόμην πορεύσῃ καὶ εἰς τὴν φυλήν μου καὶ λήμψῃ γυναῖκα τῷ υἱῷ μου ισαακ ἐκεῖθεν

5 εἶπεν δὲ πρὸς αὐτὸν ὁ παῖς μήποτε οὐ βούλεται ἡ γυνὴ πορευθῆναι μετ' ἐμοῦ ὀπίσω εἰς τὴν γῆν ταύτην ἀποστρέψω τὸν υἱόν σου εἰς τὴν γῆν ὅθεν ἐξῆλθες ἐκεῖθεν

6 εἶπεν δὲ πρὸς αὐτὸν αβρααμ πρόσεχε σεαυτῷ μὴ ἀποστρέψῃς τὸν υἱόν μου ἐκεῖ

7 κύριος ὁ θεὸς τοῦ οὐρανοῦ καὶ ὁ θεὸς τῆς γῆς ὃς ἔλαβέν με ἐκ τοῦ οἴκου τοῦ πατρός μου καὶ ἐκ τῆς γῆς ἧς ἐγενήθην ὃς ἐλάλησέν μοι καὶ ὤμοσέν μοι λέγων σοὶ δώσω τὴν γῆν ταύτην καὶ τῷ σπέρματί σου αὐτὸς ἀποστελεῖ τὸν ἄγγελον αὐτοῦ ἔμπροσθέν σου καὶ λήμψῃ γυναῖκα τῷ υἱῷ μου ισαακ ἐκεῖθεν

8 ἐὰν δὲ μὴ θέλῃ ἡ γυνὴ πορευθῆναι μετὰ σοῦ εἰς τὴν γῆν ταύτην καθαρὸς ἔσῃ ἀπὸ τοῦ ὅρκου τούτου μόνον τὸν υἱόν μου μὴ ἀποστρέψῃς ἐκεῖ

9 καὶ ἔθηκεν ὁ παῖς τὴν χεῖρα αὐτοῦ ὑπὸ τὸν μηρὸν αβρααμ τοῦ κυρίου αὐτοῦ καὶ ὤμοσεν αὐτῷ περὶ τοῦ ῥήματος τούτου

10 καὶ ἔλαβεν ὁ παῖς δέκα καμήλους ἀπὸ τῶν καμήλων τοῦ κυρίου αὐτοῦ καὶ ἀπὸ πάντων τῶν ἀγαθῶν τοῦ κυρίου αὐτοῦ μεθ' ἑαυτοῦ καὶ ἀναστὰς ἐπορεύθη εἰς τὴν μεσοποταμίαν εἰς τὴν πόλιν ναχωρ

11 καὶ ἐκοίμισεν τὰς καμήλους ἔξω τῆς πόλεως παρὰ τὸ φρέαρ τοῦ ὕδατος τὸ πρὸς ὀψέ ἡνίκα ἐκπορεύονται αἱ ὑδρευόμεναι

12 καὶ εἶπεν κύριε ὁ θεὸς τοῦ κυρίου μου αβρααμ εὐόδωσον ἐναντίον ἐμοῦ σήμερον καὶ ποίησον ἔλεος μετὰ τοῦ κυρίου μου αβρααμ

13 ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς πηγῆς τοῦ ὕδατος αἱ δὲ θυγατέρες τῶν οἰκούντων τὴν πόλιν ἐκπορεύονται ἀντλῆσαι ὕδωρ

14 καὶ ἔσται ἡ παρθένος ᾗ ἂν ἐγὼ εἴπω ἐπίκλινον τὴν ὑδρίαν σου ἵνα πίω καὶ εἴπῃ μοι πίε καὶ τὰς καμήλους σου ποτιῶ ἕως ἂν παύσωνται πίνουσαι ταύτην ἡτοίμασας τῷ παιδί σου ισαακ καὶ ἐν τούτῳ γνώσομαι ὅτι ἐποίησας ἔλεος τῷ κυρίῳ μου αβρααμ

15 καὶ ἐγένετο πρὸ τοῦ συντελέσαι αὐτὸν λαλοῦντα ἐν τῇ διανοίᾳ καὶ ἰδοὺ ρεβεκκα ἐξεπορεύετο ἡ τεχθεῖσα βαθουηλ υἱῷ μελχας τῆς γυναικὸς ναχωρ ἀδελφοῦ δὲ αβρααμ ἔχουσα τὴν ὑδρίαν ἐπὶ τῶν ὤμων αὐτῆς

16 ἡ δὲ παρθένος ἦν καλὴ τῇ ὄψει σφόδρα παρθένος ἦν ἀνὴρ οὐκ ἔγνω αὐτήν καταβᾶσα δὲ ἐπὶ τὴν πηγὴν ἔπλησεν τὴν ὑδρίαν καὶ ἀνέβη

17 ἐπέδραμεν δὲ ὁ παῖς εἰς συνάντησιν αὐτῆς καὶ εἶπεν πότισόν με μικρὸν ὕδωρ ἐκ τῆς ὑδρίας σου

18 ἡ δὲ εἶπεν πίε κύριε καὶ ἔσπευσεν καὶ καθεῖλεν τὴν ὑδρίαν ἐπὶ τὸν βραχίονα αὐτῆς καὶ ἐπότισεν αὐτόν

19 ἕως ἐπαύσατο πίνων καὶ εἶπεν καὶ ταῖς καμήλοις σου ὑδρεύσομαι ἕως ἂν πᾶσαι πίωσιν

20 καὶ ἔσπευσεν καὶ ἐξεκένωσεν τὴν ὑδρίαν εἰς τὸ ποτιστήριον καὶ ἔδραμεν ἔτι ἐπὶ τὸ φρέαρ ἀντλῆσαι καὶ ὑδρεύσατο πάσαις ταῖς καμήλοις

21 ὁ δὲ ἄνθρωπος κατεμάνθανεν αὐτὴν καὶ παρεσιώπα τοῦ γνῶναι εἰ εὐόδωκεν κύριος τὴν ὁδὸν αὐτοῦ ἢ οὔ

22 ἐγένετο δὲ ἡνίκα ἐπαύσαντο πᾶσαι αἱ κάμηλοι πίνουσαι ἔλαβεν ὁ ἄνθρωπος ἐνώτια χρυσᾶ ἀνὰ δραχμὴν ὁλκῆς καὶ δύο ψέλια ἐπὶ τὰς χεῖρας αὐτῆς δέκα χρυσῶν ὁλκὴ αὐτῶν

23 καὶ ἐπηρώτησεν αὐτὴν καὶ εἶπεν θυγάτηρ τίνος εἶ ἀνάγγειλόν μοι εἰ ἔστιν παρὰ τῷ πατρί σου τόπος ἡμῖν καταλῦσαι

24 καὶ εἶπεν αὐτῷ θυγάτηρ βαθουηλ εἰμὶ ἐγὼ τοῦ μελχας ὃν ἔτεκεν τῷ ναχωρ

25 καὶ εἶπεν αὐτῷ καὶ ἄχυρα καὶ χορτάσματα πολλὰ παρ' ἡμῖν καὶ τόπος τοῦ καταλῦσαι

26 καὶ εὐδοκήσας ὁ ἄνθρωπος προσεκύνησεν κυρίῳ

27 καὶ εἶπεν εὐλογητὸς κύριος ὁ θεὸς τοῦ κυρίου μου αβρααμ ὃς οὐκ ἐγκατέλιπεν τὴν δικαιοσύνην αὐτοῦ καὶ τὴν ἀλήθειαν ἀπὸ τοῦ κυρίου μου ἐμὲ εὐόδωκεν κύριος εἰς οἶκον τοῦ ἀδελφοῦ τοῦ κυρίου μου

28 καὶ δραμοῦσα ἡ παῖς ἀπήγγειλεν εἰς τὸν οἶκον τῆς μητρὸς αὐτῆς κατὰ τὰ ῥήματα ταῦτα

29 τῇ δὲ ρεβεκκα ἀδελφὸς ἦν ᾧ ὄνομα λαβαν καὶ ἔδραμεν λαβαν πρὸς τὸν ἄνθρωπον ἔξω ἐπὶ τὴν πηγήν

30 καὶ ἐγένετο ἡνίκα εἶδεν τὰ ἐνώτια καὶ τὰ ψέλια ἐπὶ τὰς χεῖρας τῆς ἀδελφῆς αὐτοῦ καὶ ὅτε ἤκουσεν τὰ ῥήματα ρεβεκκας τῆς ἀδελφῆς αὐτοῦ λεγούσης οὕτως λελάληκέν μοι ὁ ἄνθρωπος καὶ ἦλθεν πρὸς τὸν ἄνθρωπον ἑστηκότος αὐτοῦ ἐπὶ τῶν καμήλων ἐπὶ τῆς πηγῆς

31 καὶ εἶπεν αὐτῷ δεῦρο εἴσελθε εὐλογητὸς κύριος ἵνα τί ἕστηκας ἔξω ἐγὼ δὲ ἡτοίμακα τὴν οἰκίαν καὶ τόπον ταῖς καμήλοις

32 εἰσῆλθεν δὲ ὁ ἄνθρωπος εἰς τὴν οἰκίαν καὶ ἀπέσαξεν τὰς καμήλους καὶ ἔδωκεν ἄχυρα καὶ χορτάσματα ταῖς καμήλοις καὶ ὕδωρ νίψασθαι τοῖς ποσὶν αὐτοῦ καὶ τοῖς ποσὶν τῶν ἀνδρῶν τῶν μετ' αὐτοῦ

33 καὶ παρέθηκεν αὐτοῖς ἄρτους φαγεῖν καὶ εἶπεν οὐ μὴ φάγω ἕως τοῦ λαλῆσαί με τὰ ῥήματά μου καὶ εἶπαν λάλησον

34 καὶ εἶπεν παῖς αβρααμ ἐγώ εἰμι

35 κύριος δὲ εὐλόγησεν τὸν κύριόν μου σφόδρα καὶ ὑψώθη καὶ ἔδωκεν αὐτῷ πρόβατα καὶ μόσχους ἀργύριον καὶ χρυσίον παῖδας καὶ παιδίσκας καμήλους καὶ ὄνους

36 καὶ ἔτεκεν σαρρα ἡ γυνὴ τοῦ κυρίου μου υἱὸν ἕνα τῷ κυρίῳ μου μετὰ τὸ γηρᾶσαι αὐτόν καὶ ἔδωκεν αὐτῷ ὅσα ἦν αὐτῷ

37 καὶ ὥρκισέν με ὁ κύριός μου λέγων οὐ λήμψῃ γυναῖκα τῷ υἱῷ μου ἀπὸ τῶν θυγατέρων τῶν χαναναίων ἐν οἷς ἐγὼ παροικῶ ἐν τῇ γῇ αὐτῶν

38 ἀλλ' ἢ εἰς τὸν οἶκον τοῦ πατρός μου πορεύσῃ καὶ εἰς τὴν φυλήν μου καὶ λήμψῃ γυναῖκα τῷ υἱῷ μου ἐκεῖθεν

39 εἶπα δὲ τῷ κυρίῳ μου μήποτε οὐ πορεύσεται ἡ γυνὴ μετ' ἐμοῦ

40 καὶ εἶπέν μοι κύριος ᾧ εὐηρέστησα ἐναντίον αὐτοῦ αὐτὸς ἀποστελεῖ τὸν ἄγγελον αὐτοῦ μετὰ σοῦ καὶ εὐοδώσει τὴν ὁδόν σου καὶ λήμψῃ γυναῖκα τῷ υἱῷ μου ἐκ τῆς φυλῆς μου καὶ ἐκ τοῦ οἴκου τοῦ πατρός μου

41 τότε ἀθῷος ἔσῃ ἀπὸ τῆς ἀρᾶς μου ἡνίκα γὰρ ἐὰν ἔλθῃς εἰς τὴν ἐμὴν φυλὴν καὶ μή σοι δῶσιν καὶ ἔσῃ ἀθῷος ἀπὸ τοῦ ὁρκισμοῦ μου

42 καὶ ἐλθὼν σήμερον ἐπὶ τὴν πηγὴν εἶπα κύριε ὁ θεὸς τοῦ κυρίου μου αβρααμ εἰ σὺ εὐοδοῖς τὴν ὁδόν μου ἣν νῦν ἐγὼ πορεύομαι ἐπ' αὐτήν

43 ἰδοὺ ἐγὼ ἐφέστηκα ἐπὶ τῆς πηγῆς τοῦ ὕδατος καὶ αἱ θυγατέρες τῶν ἀνθρώπων τῆς πόλεως ἐξελεύσονται ὑδρεύσασθαι ὕδωρ καὶ ἔσται ἡ παρθένος ᾗ ἂν ἐγὼ εἴπω πότισόν με μικρὸν ὕδωρ ἐκ τῆς ὑδρίας σου

44 καὶ εἴπῃ μοι καὶ σὺ πίε καὶ ταῖς καμήλοις σου ὑδρεύσομαι αὕτη ἡ γυνή ἣν ἡτοίμασεν κύριος τῷ ἑαυτοῦ θεράποντι ισαακ καὶ ἐν τούτῳ γνώσομαι ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου αβρααμ

45 καὶ ἐγένετο πρὸ τοῦ συντελέσαι με λαλοῦντα ἐν τῇ διανοίᾳ εὐθὺς ρεβεκκα ἐξεπορεύετο ἔχουσα τὴν ὑδρίαν ἐπὶ τῶν ὤμων καὶ κατέβη ἐπὶ τὴν πηγὴν καὶ ὑδρεύσατο εἶπα δὲ αὐτῇ πότισόν με

46 καὶ σπεύσασα καθεῖλεν τὴν ὑδρίαν αὐτῆς ἀφ' ἑαυτῆς καὶ εἶπεν πίε σύ καὶ τὰς καμήλους σου ποτιῶ καὶ ἔπιον καὶ τὰς καμήλους μου ἐπότισεν

47 καὶ ἠρώτησα αὐτὴν καὶ εἶπα τίνος εἶ θυγάτηρ ἡ δὲ ἔφη θυγάτηρ βαθουηλ εἰμὶ τοῦ υἱοῦ ναχωρ ὃν ἔτεκεν αὐτῷ μελχα καὶ περιέθηκα αὐτῇ τὰ ἐνώτια καὶ τὰ ψέλια περὶ τὰς χεῖρας αὐτῆς

48 καὶ εὐδοκήσας προσεκύνησα κυρίῳ καὶ εὐλόγησα κύριον τὸν θεὸν τοῦ κυρίου μου αβρααμ ὃς εὐόδωσέν μοι ἐν ὁδῷ ἀληθείας λαβεῖν τὴν θυγατέρα τοῦ ἀδελφοῦ τοῦ κυρίου μου τῷ υἱῷ αὐτοῦ

49 εἰ οὖν ποιεῖτε ὑμεῖς ἔλεος καὶ δικαιοσύνην πρὸς τὸν κύριόν μου ἀπαγγείλατέ μοι εἰ δὲ μή ἀπαγγείλατέ μοι ἵνα ἐπιστρέψω εἰς δεξιὰν ἢ εἰς ἀριστεράν

50 ἀποκριθεὶς δὲ λαβαν καὶ βαθουηλ εἶπαν παρὰ κυρίου ἐξῆλθεν τὸ πρόσταγμα τοῦτο οὐ δυνησόμεθα οὖν σοι ἀντειπεῖν κακὸν καλῷ

51 ἰδοὺ ρεβεκκα ἐνώπιόν σου λαβὼν ἀπότρεχε καὶ ἔστω γυνὴ τῷ υἱῷ τοῦ κυρίου σου καθὰ ἐλάλησεν κύριος

52 ἐγένετο δὲ ἐν τῷ ἀκοῦσαι τὸν παῖδα τὸν αβρααμ τῶν ῥημάτων τούτων προσεκύνησεν ἐπὶ τὴν γῆν κυρίῳ

53 καὶ ἐξενέγκας ὁ παῖς σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμὸν ἔδωκεν ρεβεκκα καὶ δῶρα ἔδωκεν τῷ ἀδελφῷ αὐτῆς καὶ τῇ μητρὶ αὐτῆς

54 καὶ ἔφαγον καὶ ἔπιον αὐτὸς καὶ οἱ ἄνδρες οἱ μετ' αὐτοῦ ὄντες καὶ ἐκοιμήθησαν καὶ ἀναστὰς πρωὶ εἶπεν ἐκπέμψατέ με ἵνα ἀπέλθω πρὸς τὸν κύριόν μου

55 εἶπαν δὲ οἱ ἀδελφοὶ αὐτῆς καὶ ἡ μήτηρ μεινάτω ἡ παρθένος μεθ' ἡμῶν ἡμέρας ὡσεὶ δέκα καὶ μετὰ ταῦτα ἀπελεύσεται

56 ὁ δὲ εἶπεν πρὸς αὐτούς μὴ κατέχετέ με καὶ κύριος εὐόδωσεν τὴν ὁδόν μου ἐκπέμψατέ με ἵνα ἀπέλθω πρὸς τὸν κύριόν μου

57 οἱ δὲ εἶπαν καλέσωμεν τὴν παῖδα καὶ ἐρωτήσωμεν τὸ στόμα αὐτῆς

58 καὶ ἐκάλεσαν ρεβεκκαν καὶ εἶπαν αὐτῇ πορεύσῃ μετὰ τοῦ ἀνθρώπου τούτου ἡ δὲ εἶπεν πορεύσομαι

59 καὶ ἐξέπεμψαν ρεβεκκαν τὴν ἀδελφὴν αὐτῶν καὶ τὰ ὑπάρχοντα αὐτῆς καὶ τὸν παῖδα τὸν αβρααμ καὶ τοὺς μετ' αὐτοῦ

60 καὶ εὐλόγησαν ρεβεκκαν τὴν ἀδελφὴν αὐτῶν καὶ εἶπαν αὐτῇ ἀδελφὴ ἡμῶν εἶ γίνου εἰς χιλιάδας μυριάδων καὶ κληρονομησάτω τὸ σπέρμα σου τὰς πόλεις τῶν ὑπεναντίων

61 ἀναστᾶσα δὲ ρεβεκκα καὶ αἱ ἅβραι αὐτῆς ἐπέβησαν ἐπὶ τὰς καμήλους καὶ ἐπορεύθησαν μετὰ τοῦ ἀνθρώπου καὶ ἀναλαβὼν ὁ παῖς τὴν ρεβεκκαν ἀπῆλθεν

62 ισαακ δὲ ἐπορεύετο διὰ τῆς ἐρήμου κατὰ τὸ φρέαρ τῆς ὁράσεως αὐτὸς δὲ κατῴκει ἐν τῇ γῇ τῇ πρὸς λίβα

63 καὶ ἐξῆλθεν ισαακ ἀδολεσχῆσαι εἰς τὸ πεδίον τὸ πρὸς δείλης καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς εἶδεν καμήλους ἐρχομένας

64 καὶ ἀναβλέψασα ρεβεκκα τοῖς ὀφθαλμοῖς εἶδεν τὸν ισαακ καὶ κατεπήδησεν ἀπὸ τῆς καμήλου

65 καὶ εἶπεν τῷ παιδί τίς ἐστιν ὁ ἄνθρωπος ἐκεῖνος ὁ πορευόμενος ἐν τῷ πεδίῳ εἰς συνάντησιν ἡμῖν εἶπεν δὲ ὁ παῖς οὗτός ἐστιν ὁ κύριός μου ἡ δὲ λαβοῦσα τὸ θέριστρον περιεβάλετο

66 καὶ διηγήσατο ὁ παῖς τῷ ισαακ πάντα τὰ ῥήματα ἃ ἐποίησεν

67 εἰσῆλθεν δὲ ισαακ εἰς τὸν οἶκον τῆς μητρὸς αὐτοῦ καὶ ἔλαβεν τὴν ρεβεκκαν καὶ ἐγένετο αὐτοῦ γυνή καὶ ἠγάπησεν αὐτήν καὶ παρεκλήθη ισαακ περὶ σαρρας τῆς μητρὸς αὐτοῦ

   

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Arcana Coelestia #3104

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3104. Of half a shekel weight. That this signifies sufficient for initiation, is evident from the signification of a “shekel,” a “half shekel,” and “weight.” That a “shekel” is the price or estimation of good and truth, and that a “half shekel” is the determination of its quantity, may be seen above (n. 2959). That “weight” signifies the state of a thing as to good will be seen presently; and thus it is evident that “of half a shekel weight” signifies and involves the quantity in respect to the good meant by the jewel of gold. That it is for initiation, follows from what precedes and follows.

[2] That “weight” is the state of a thing as to good, is evident from the following passages of the Word.

In Ezekiel:

The prophet was to eat food by weight, twenty shekels a day; and was to drink water by measure, the sixth part of a hin; for behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight and with anxiety, and they shall drink water by measure and with astonishment, that they may want bread and water (Ezekiel 4:10-11, 16-17).

Here the vastation of good and of truth is treated of, a representation of which was made by the prophet. The state of vastated good is signified by their “eating food and bread by weight;” and the state of vastated truth by their “drinking water by measure” (that “bread” is the celestial, and thus is good, may be seen above, n (276). 27 6, 680, 1165, 2177; also that “water” is the spiritual, and thus is truth, n. 739, 2702, 3058); hence it is evident that “weight” is predicated of good, and “measure” of truth.

[3] Again:

There shall be balances of justice, and an ephah of justice, and a bath of justice (Ezekiel 45:10, etc.).

This is said of the holy land, by which is signified the Lord’s kingdom in the heavens, as may be known from the several particulars there mentioned by the prophet; where there will be no balances, ephah, and bath, but goods and truths which are signified by these weights and measures.

In Isaiah:

Who hath measured the waters in the hollow of his hand, and hath made ready the heavens with the palm of his hand, and hath comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? (Isaiah 40:12).

To “weigh the mountains in scales, and the hills in a balance,” denotes that from the Lord are the celestial things of love and charity, and that He alone disposes their states. (That “mountains and hills,” concerning which such weights are predicated, are the celestial things of love, may be seen above, n. 795, 796, 1430, 2722.)

[4] In Daniel:

The writing upon the wall of the palace of Belshazzar was, Mene, Mene, Tekel, Upharsin. This is the interpretation: Mene, God hath numbered thy kingdom, and finished it; Tekel, thou art weighed in the balances, and art found wanting; Peres, thy kingdom is divided and given to the Mede and the Persian (Daniel 5:25-28); where mene or “hath numbered,” is predicated of truth; while tekel or “weighed in the balances” is predicated of good; in the internal sense consummation is treated of.

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

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Arcana Coelestia #643

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643. But as regards the signification itself of the words: that “gopher wood” signifies concupiscences, and the “mansions” the two parts of man, is evident from the Word. Gopher wood is a wood abounding in sulphur, 1 like the fir, and others of its kind. On account of its sulphur it is said that it signifies concupiscences, because it easily takes fire. The most ancient people compared things in man (and regarded them as having a likeness) to gold, silver, brass, iron, stone, and wood-his inmost celestial to gold, his lower celestial to brass, and what was lowest, or the corporeal therefrom, to wood. But his inmost spiritual they compared (and regarded as having a likeness) to silver, his lower spiritual to iron, and his lowest to stone. And such in the internal sense is the signification of these things when they are mentioned in the Word, as in Isaiah:

For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make thine officers peace, and thine exactors righteousness (Isaiah 60:17).

Here the Lord’s kingdom is treated of, in which there are not such metals, but spiritual and celestial things; and that these are signified is very evident from the mention of “peace” and “righteousness.” “Gold” “brass” and “wood” here correspond to each other, and signify things celestial or of the will, as before said; and “silver” “iron” and “stone” correspond to each other, and signify things spiritual or of the understanding.

[2] In Ezekiel:

They shall make a spoil of thy riches and make a prey of thy merchandise; thy stones, and thy wood (Ezekiel 26:12).

It is very manifest that by “riches” and “merchandise” are not meant worldly riches and merchandise, but celestial and spiritual; and the same by the “stones” and “wood”—the “stones” being those things which are of the understanding, and the “wood” those which are of the will.

In Habakkuk:

The stone crieth out of the wall, and the beam out of the wood answereth (Habakkuk 2:11).

The “stone” denotes the lowest degree of the understanding; and the “wood” the lowest of the will, which “answers” when anything is drawn from sensuous knowledge [scientifico sensuali]. Again:

Woe unto him that saith to the wood, Awake; and to the dumb stone, Arise, this shall teach. Behold it is fastened with gold and silver, and there is no breath in the midst of it. But Jehovah is in the temple of His holiness (Habakkuk 2:19-20).

Here also “wood” denotes cupidity; “stone” denotes the lowest of the understanding, and therefore to be “dumb” and to “teach” are predicated of it; “there is no breath in the midst of it” signifies that it represents nothing celestial and spiritual, just as a temple wherein are stone and wood, and these bound together with gold and silver, is to those who think nothing of what they represent.

[3] In Jeremiah:

We drink our waters for silver; our wood cometh for price (Lamentations 5:4).

Here “waters” and “silver” signify the things of the understanding; and “wood” those of the will. Again:

Saying to wood, Thou art my father; and to the stone, Thou hast brought us forth (Jeremiah 2:27).

Here “wood” denotes cupidity, which is of the will, whence is the conception; and “stone” the sensuous knowledge [scientifico sensuali], from which is the “bringing forth.” Hence, in different places in the Prophets, “serving wood and stone” is put for worshiping graven images of wood and stone, by which is signified that they served cupidities and phantasies; and also “committing adultery with wood and stone” as in Jeremiah 3:9.

In Hosea:

My people inquire of their wood, and the staff thereof declareth unto them; because the spirit of whoredoms hath led them away (Hosea 4:12), meaning that they make inquiry of graven images of wood, or of cupidities.

[4] In Isaiah:

Topheth is prepared from yesterday, the pile thereof is fire and mulch wood, the breath of Jehovah is like a stream of burning sulphur (Isaiah 30:33).

Here “fire” “sulphur” and “wood” stand for foul cupidities. In general, “wood” signifies the things of the will which are lowest; the precious woods, such as cedar and the like, those which are good, as for example the cedar wood in the temple, and the cedar wood employed in the cleansing of leprosy (Leviticus 14:4, 6-7); also the wood cast into the bitter waters at Marah, whereby the waters became sweet (Exodus 15:25), concerning which, of the Lord’s Divine mercy in those places. But woods that were not precious, and those which were made into graven images, as well as those used for funeral piles and the like, signify cupidities; as in this place does the gopher wood, on account of its sulphur. So in Isaiah:

The day of vengeance of Jehovah; the streams thereof shall be turned into pitch, and the dust thereof into sulphur, and the land thereof shall become burning pitch (Isaiah 34:9).

“Pitch” stands for dreadful phantasies; “sulphur” for abominable cupidities.

Fotnoter:

1. The word “sulphur” was formerly used not exclusively as the name of brimstone, but also as a general term for inflammable substance. The classification of gopher here with the fir (abies), which is a turpentine tree, would seem to imply that the inflammable constituent of the gopher also was turpentine, and that this is what is meant here by “sulphur.” See Lord Bacon’s “History of Sulphur, Mercury, and Salt.” [Note in the Rotch edition.]

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

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