AE 183a [4]
. . . there are two things that make the life of man,
understanding and will;
the life of the understanding
is to think either from truths or from falsities,
and the life of the will
is to affect or inflame with love those things
that the understanding thinks.
These two lives of man
correspond to the two lives of his body,
which are the life of the respiration of the lungs,
and the life of the pulse of the heart;
it is by this correspondence
that spirit and body with man are united.
Sunday, January 31, 2016
The Second Census
After the plague the Lord said to Moses
and Eleazar son of Aaron, the priest,
"Take a census
of the whole Israelite community by families -
all those twenty years old or more
who are able to serve in the army of Israel."
So on the plains of Moab
by the Jordan across from Jericho,
Moses and Eleazar the priest spoke with them and said,
"Take a census of the men twenty years old or more,
as the Lord commanded Moses."
These are the ones counted
by Moses and Eleazar the priest
when they counted the Israelites on the plains of Moab
by the Jordan across from Jericho.
Not one of them was among those counted
by Moses and Aaron the priest
when they counted the Israelites in the Desert of Sinai.
For the Lord had told those Israelites
they would surely die in the desert,
and not one of them was left
except Caleb son of Jephunneh
and Joshua son of Nun.
(Numbers 26:1-4,63-65)
and Eleazar son of Aaron, the priest,
"Take a census
of the whole Israelite community by families -
all those twenty years old or more
who are able to serve in the army of Israel."
So on the plains of Moab
by the Jordan across from Jericho,
Moses and Eleazar the priest spoke with them and said,
"Take a census of the men twenty years old or more,
as the Lord commanded Moses."
These are the ones counted
by Moses and Eleazar the priest
when they counted the Israelites on the plains of Moab
by the Jordan across from Jericho.
Not one of them was among those counted
by Moses and Aaron the priest
when they counted the Israelites in the Desert of Sinai.
For the Lord had told those Israelites
they would surely die in the desert,
and not one of them was left
except Caleb son of Jephunneh
and Joshua son of Nun.
(Numbers 26:1-4,63-65)
Saturday, January 30, 2016
AE 182 - a moral life, a spiritual life
AE 182 [2,3]
Moral life from the love of self and the world
is not in itself moral life,
although it seems to be moral;
for the man acting thus
acts well, sincerely, and justly
for the sake of self and the world only,
and what is good, sincere, and just
serves him as means to an end,
which is, either that he may be raised above others
and rule over them,
or that he may gain wealth;
and of these things he thinks in his spirit,
or when he is by himself secretly;
but these things that he thinks
he does not dare to avow openly,
because they would destroy
the good opinion others have of him,
and thus destroy the means by which
he wishes to attain his ends.
But spiritual life is wholly different,
because it has a different origin;
for it is from love to God and love to the neighbor.
Consequently, the moral life of those who are spiritual
is also different,
and is a truly moral life; for these,
when they think in their spirit, which takes place
when they are thinking secretly by themselves,
do not think from self and the world,
but from the Lord and heaven;
for the interiors of their minds,
that is, of their thought and will,
are actually elevated by the Lord into heaven,
and are there conjoined to Him;
thus the Lord flows into
their thoughts, intentions, and ends,
and governs them and withdraws them
from their proprium [what is their own],
which is solely from the love of self and of the world.
Moral life from the love of self and the world
is not in itself moral life,
although it seems to be moral;
for the man acting thus
acts well, sincerely, and justly
for the sake of self and the world only,
and what is good, sincere, and just
serves him as means to an end,
which is, either that he may be raised above others
and rule over them,
or that he may gain wealth;
and of these things he thinks in his spirit,
or when he is by himself secretly;
but these things that he thinks
he does not dare to avow openly,
because they would destroy
the good opinion others have of him,
and thus destroy the means by which
he wishes to attain his ends.
But spiritual life is wholly different,
because it has a different origin;
for it is from love to God and love to the neighbor.
Consequently, the moral life of those who are spiritual
is also different,
and is a truly moral life; for these,
when they think in their spirit, which takes place
when they are thinking secretly by themselves,
do not think from self and the world,
but from the Lord and heaven;
for the interiors of their minds,
that is, of their thought and will,
are actually elevated by the Lord into heaven,
and are there conjoined to Him;
thus the Lord flows into
their thoughts, intentions, and ends,
and governs them and withdraws them
from their proprium [what is their own],
which is solely from the love of self and of the world.
Hormah
When the Canaanite king of Arad,
who lived in the Negev,
heard that Israel was coming along the road to Atharim,
he attacked the Israelites and captured some of them.
Then Israel made this vow to the Lord:
"If You will deliver these people into our hands,
we will totally destroy their cities."
The Lord listened to Israel's plea
and gave the Canaanites over to them.
They completely destroyed them and their towns;
so the place was named Hormah.
(Numbers 21:1-3)
who lived in the Negev,
heard that Israel was coming along the road to Atharim,
he attacked the Israelites and captured some of them.
Then Israel made this vow to the Lord:
"If You will deliver these people into our hands,
we will totally destroy their cities."
The Lord listened to Israel's plea
and gave the Canaanites over to them.
They completely destroyed them and their towns;
so the place was named Hormah.
(Numbers 21:1-3)
Friday, January 29, 2016
AE 177 - reading the Word
AE 177 [2-3]
Those, therefore, who read the Word
solely for repute of erudition,
or to acquire fame that they may be exalted to honors
or may gain wealth,
never see and perceive truths,
but falsities instead;
and the truths that stand out
before the eyes in the Word
they either pass by as if not seen or they falsify them.
The reason is,
that to read the Word
solely for the repute of erudition or for fame,
that they may be exalted to honors and gain wealth,
is to read it for the sake of self and the world as ends,
thus from the loves of self and the world.
And as these loves are of man's proprium [man's self]
so the things that man sees and perceives from them
are from self-intelligence.
But those who read the Word
from the spiritual affection of truth,
which affection is a love of knowing truth
because it is truth,
see truths in the Word,
and rejoice in heart when they see them;
and this because they are in illustration from the Lord.
Illustration descends from the Lord
through heaven from the light there,
which light is Divine truth.
It is therefore given to them
to see truths from the light of truth,
and this in the Word,
because the Word is Divine truth,
and in it
are stored up all the truths of heaven.
But only those are in this illustration
who are in the two loves of heaven,
which are love to the Lord
and love towards the neighbor;
for these loves open the inner or higher mind,
which is formed to receive the light of heaven,
and through that mind in them
the light of heaven flows in and illustrates.
. . . Such as these do not think from self-intelligence
when they read the Word.
Those, therefore, who read the Word
solely for repute of erudition,
or to acquire fame that they may be exalted to honors
or may gain wealth,
never see and perceive truths,
but falsities instead;
and the truths that stand out
before the eyes in the Word
they either pass by as if not seen or they falsify them.
The reason is,
that to read the Word
solely for the repute of erudition or for fame,
that they may be exalted to honors and gain wealth,
is to read it for the sake of self and the world as ends,
thus from the loves of self and the world.
And as these loves are of man's proprium [man's self]
so the things that man sees and perceives from them
are from self-intelligence.
But those who read the Word
from the spiritual affection of truth,
which affection is a love of knowing truth
because it is truth,
see truths in the Word,
and rejoice in heart when they see them;
and this because they are in illustration from the Lord.
Illustration descends from the Lord
through heaven from the light there,
which light is Divine truth.
It is therefore given to them
to see truths from the light of truth,
and this in the Word,
because the Word is Divine truth,
and in it
are stored up all the truths of heaven.
But only those are in this illustration
who are in the two loves of heaven,
which are love to the Lord
and love towards the neighbor;
for these loves open the inner or higher mind,
which is formed to receive the light of heaven,
and through that mind in them
the light of heaven flows in and illustrates.
. . . Such as these do not think from self-intelligence
when they read the Word.
The Duties of Priests and Levites
The Lord said to Aaron,
"You, your sons and your father's family
are to bear the responsibility
for offenses against the sanctuary,
and you and your sons alone
are to bear the responsibility
for offenses against the priesthood.
Bring your fellow Levites from your ancestral tribe
to join you and assist you when you and your sons
minister before the Tent of the Testimony.
They are to be responsible to you
and are to perform all the duties of the Tent,
but they must not go near
the furnishings of the sanctuary or the altar,
or both they and you will die.
They are to join you and be responsible for
the care of the Tent of Meeting -
all the work at the Tent -
and no one else may come near where you are.
"You are to be responsible
for the care of the sanctuary and the altar,
so that wrath will not fall on the Israelites again.
I myself have selected your fellow Levites
from among the Israelites as a gift to you,
dedicated to the Lord
to do the work at the Tent of Meeting.
But you and your sons
may serve as priests in connection with everything
at the altar and inside the curtain.
I am giving you the service of the priesthood as a gift.
Anyone else who comes near the sanctuary
must be put to death.
(Numbers 18:1-7)
"You, your sons and your father's family
are to bear the responsibility
for offenses against the sanctuary,
and you and your sons alone
are to bear the responsibility
for offenses against the priesthood.
Bring your fellow Levites from your ancestral tribe
to join you and assist you when you and your sons
minister before the Tent of the Testimony.
They are to be responsible to you
and are to perform all the duties of the Tent,
but they must not go near
the furnishings of the sanctuary or the altar,
or both they and you will die.
They are to join you and be responsible for
the care of the Tent of Meeting -
all the work at the Tent -
and no one else may come near where you are.
"You are to be responsible
for the care of the sanctuary and the altar,
so that wrath will not fall on the Israelites again.
I myself have selected your fellow Levites
from among the Israelites as a gift to you,
dedicated to the Lord
to do the work at the Tent of Meeting.
But you and your sons
may serve as priests in connection with everything
at the altar and inside the curtain.
I am giving you the service of the priesthood as a gift.
Anyone else who comes near the sanctuary
must be put to death.
(Numbers 18:1-7)
Thursday, January 28, 2016
AE 176 - natural truth and its uses
AE 176 [1,4]
Natural truth is truth in the memory,
not in the life;
truth of life is good.
The Lord chastises evils and disperses falsities
by means of truths in the natural man,
because all evils and the falsities therefrom
have their seat in the natural man,
and none in the spiritual or internal man.
The internal man does not receive evils and falsities,
but is closed against them.
And as all evils and falsities
have their seat in the natural man,
they must needs be chastised and dispersed
by means of such things as are there,
which are truths in the natural man.
Truths in the natural man
are knowledges and cognitions,
from which man can think, reason, and conclude naturally
respecting the truths and goods of the church,
and the falsities and evils
which are opposed to these,
and can consequently be in some natural illustration
when he reads the Word.
For the Word in the letter
is not understood without illustration;
and illustration is either spiritual or natural.
Spiritual illustration is only with those who are spiritual;
and the spiritual are those
that are of the good of love and charity
and in truths therefrom;
while mere natural illustration
is with those who are natural.
Moreover, those who are spiritual have,
while they live in the world,
illustration in the natural;
but this springs from illustration in the spiritual;
for with them the Lord flows in
through the spiritual or internal man
into the natural or external,
and thus illustrates it,
from which enlightenment man can see
what is true and good, and what is false and evil,
and when he sees that,
the Lord scatters the evils and the falsities
that are in the natural man,
by means of the truths and goods
that are also there
and that make one with the goods and truths
in the spiritual or internal man.
Natural truth is truth in the memory,
not in the life;
truth of life is good.
The Lord chastises evils and disperses falsities
by means of truths in the natural man,
because all evils and the falsities therefrom
have their seat in the natural man,
and none in the spiritual or internal man.
The internal man does not receive evils and falsities,
but is closed against them.
And as all evils and falsities
have their seat in the natural man,
they must needs be chastised and dispersed
by means of such things as are there,
which are truths in the natural man.
Truths in the natural man
are knowledges and cognitions,
from which man can think, reason, and conclude naturally
respecting the truths and goods of the church,
and the falsities and evils
which are opposed to these,
and can consequently be in some natural illustration
when he reads the Word.
For the Word in the letter
is not understood without illustration;
and illustration is either spiritual or natural.
Spiritual illustration is only with those who are spiritual;
and the spiritual are those
that are of the good of love and charity
and in truths therefrom;
while mere natural illustration
is with those who are natural.
Moreover, those who are spiritual have,
while they live in the world,
illustration in the natural;
but this springs from illustration in the spiritual;
for with them the Lord flows in
through the spiritual or internal man
into the natural or external,
and thus illustrates it,
from which enlightenment man can see
what is true and good, and what is false and evil,
and when he sees that,
the Lord scatters the evils and the falsities
that are in the natural man,
by means of the truths and goods
that are also there
and that make one with the goods and truths
in the spiritual or internal man.
Hobab
Now Moses said to Hobab
son of Reuel the Midianite,
Moses's father-in-law,
"We are setting out for the place
about which the Lord said,
'I will give it to you.'
Come with us and we will treat you well,
for the Lord has promised good things to Israel."
He answered, "No, I will not go;
I am going back to my own land and my own people."
But Moses said, "Please do not leave us.
You know where we should camp in the desert,
and you can be our eyes.
If you come with us,
we will share with you whatever good things
the Lord gives us."
So they set out from the mountain of the Lord
and traveled for three days.
The ark of the covenant of the Lord
went before them during those three days
to find them a place to rest.
The cloud of the Lord was over them by day
when they set out from the camp.
Whenever the ark set out, Moses said,
"Rise up, O Lord!
May Your enemies be scattered;
may Your foes flee before You."
Whenever it came to rest, he said,
"Return, O Lord,
to the countless thousands of Israel."
(Numbers 10:29-36)
son of Reuel the Midianite,
Moses's father-in-law,
"We are setting out for the place
about which the Lord said,
'I will give it to you.'
Come with us and we will treat you well,
for the Lord has promised good things to Israel."
He answered, "No, I will not go;
I am going back to my own land and my own people."
But Moses said, "Please do not leave us.
You know where we should camp in the desert,
and you can be our eyes.
If you come with us,
we will share with you whatever good things
the Lord gives us."
So they set out from the mountain of the Lord
and traveled for three days.
The ark of the covenant of the Lord
went before them during those three days
to find them a place to rest.
The cloud of the Lord was over them by day
when they set out from the camp.
Whenever the ark set out, Moses said,
"Rise up, O Lord!
May Your enemies be scattered;
may Your foes flee before You."
Whenever it came to rest, he said,
"Return, O Lord,
to the countless thousands of Israel."
(Numbers 10:29-36)
Wednesday, January 27, 2016
AE 167 - Truth in will and act
AE 167 [2-3]
Truth in the will
and from that in the act
is what separates and dissipates falsities.
Truth in the will
and from that in the act
is willing and doing
what a man knows and thinks to be true;
such truth is what is especially meant by "reins."
I, Jehovah, search the heart,
I prove the reins,
even to give every man according to his ways,
and according to the fruits of his works.
(Jeremiah 17:10)
"Searching the heart"
is purifying good by separating evil from it;
"proving the reins"
is purifying truth by separating falsity from it;
it is therefore said
"to give to every man according to his ways,
and according to the fruit of his works;"
"ways" are the truths that are of faith,
and "the fruit of works" are the goods that are of love.
Truth in the will
and from that in the act
is what separates and dissipates falsities.
Truth in the will
and from that in the act
is willing and doing
what a man knows and thinks to be true;
such truth is what is especially meant by "reins."
I, Jehovah, search the heart,
I prove the reins,
even to give every man according to his ways,
and according to the fruits of his works.
(Jeremiah 17:10)
"Searching the heart"
is purifying good by separating evil from it;
"proving the reins"
is purifying truth by separating falsity from it;
it is therefore said
"to give to every man according to his ways,
and according to the fruit of his works;"
"ways" are the truths that are of faith,
and "the fruit of works" are the goods that are of love.
The Gifts of Covered Carts and Oxen
When Moses finished setting up the tabernacle,
he anointed it and consecrated it and all its furnishings.
He also anointed and consecrated
the altar and all its utensils.
Then the leaders of Israel,
the heads of families
who were the tribal leaders in charge
of those who were counted,
made offerings.
They brought as their gifts before the Lord
six covered carts and twelve oxen -
an ox from each leader and a cart from every two.
These they presented before the tabernacle.
The Lord said to Moses,
"Accept these from them,
that they may be used in the work at the Tent of Meeting.
Give them to the Levites as each man's work requires.
So Moses took the carts and oxen
and gave them to the Levites.
He gave two carts and for oxen to the Gershonites,
as their work required,
and he gave four carts and eight oxen to the Merarites,
as their work required.
They were all under the direction
of Ithamar son of Aaron, the priest.
But Moses did not give any to the Kohathites,
because they were to carry on their shoulders
the holy things,
for which they were responsible.
(Numbers 7:1-9)
he anointed it and consecrated it and all its furnishings.
He also anointed and consecrated
the altar and all its utensils.
Then the leaders of Israel,
the heads of families
who were the tribal leaders in charge
of those who were counted,
made offerings.
They brought as their gifts before the Lord
six covered carts and twelve oxen -
an ox from each leader and a cart from every two.
These they presented before the tabernacle.
The Lord said to Moses,
"Accept these from them,
that they may be used in the work at the Tent of Meeting.
Give them to the Levites as each man's work requires.
So Moses took the carts and oxen
and gave them to the Levites.
He gave two carts and for oxen to the Gershonites,
as their work required,
and he gave four carts and eight oxen to the Merarites,
as their work required.
They were all under the direction
of Ithamar son of Aaron, the priest.
But Moses did not give any to the Kohathites,
because they were to carry on their shoulders
the holy things,
for which they were responsible.
(Numbers 7:1-9)
Tuesday, January 26, 2016
AE 162, 163 - living naturally or spiritually
AE 162 [2]
. . . those who have falsified truths with themselves
by applying them to the delights of self-love
do not afterwards turn themselves to truths.
AE 163 [2]
And when the natural world with man
is not governed by the spiritual world,
the bond with heaven is broken;
and when this is broken
man makes the world his all,
and heaven of little or no account;
so also self as all,
and God of little or not account.
When the external or natural man is in such a state
it is in falsities from the evils that spring forth
out of the love of self and the world.
. . . those who have falsified truths with themselves
by applying them to the delights of self-love
do not afterwards turn themselves to truths.
AE 163 [2]
And when the natural world with man
is not governed by the spiritual world,
the bond with heaven is broken;
and when this is broken
man makes the world his all,
and heaven of little or no account;
so also self as all,
and God of little or not account.
When the external or natural man is in such a state
it is in falsities from the evils that spring forth
out of the love of self and the world.
Counting the Levites and the Firstborn Israelites
The total number of Levites counted
at the Lord's command
by Moses and Aaron according to their clans,
including every male a month old or more,
was 22,000.
The Lord said to Moses,
"Count all the first born Israelite males
who are a month old or more
and make a list of their names.
Take the Levites for Me
in place of all the first born of the Israelites,
and the livestock of the Levites
in place of all the firstborn of the livestock of the Israelites.
I am the Lord."
So Moses counted all the firstborn of the Israelites,
as the Lord commanded him.
The total number of firstborn males
a month old or more,
listed by name,
was 22,273.
The Lord also said to Moses,
"Take the Levites in place of all the firstborn of Israel,
and the livestock of the Levites in place of their livestock.
The Levites are to be mine.
I am the Lord.
To redeem the 273 firstborn Israelites
who exceed the number of the Levites,
collect five shekels for each one,
according to the sanctuary shekel,
which weighs twenty gerahs.
Give the money
for the redemption of the additional Israelites
to Aaron and his sons."
So Moses collected the redemption money
from those who exceeded the number
redeemed by the Levites.
From the first born of the Israelites
he collected silver weighing 1,365 shekels,
according to the sanctuary shekel.
Moses gave the redemption money
to Aaron and his sons,
as he was commanded by the word of the Lord.
(Numbers 3:39-51)
at the Lord's command
by Moses and Aaron according to their clans,
including every male a month old or more,
was 22,000.
The Lord said to Moses,
"Count all the first born Israelite males
who are a month old or more
and make a list of their names.
Take the Levites for Me
in place of all the first born of the Israelites,
and the livestock of the Levites
in place of all the firstborn of the livestock of the Israelites.
I am the Lord."
So Moses counted all the firstborn of the Israelites,
as the Lord commanded him.
The total number of firstborn males
a month old or more,
listed by name,
was 22,273.
The Lord also said to Moses,
"Take the Levites in place of all the firstborn of Israel,
and the livestock of the Levites in place of their livestock.
The Levites are to be mine.
I am the Lord.
To redeem the 273 firstborn Israelites
who exceed the number of the Levites,
collect five shekels for each one,
according to the sanctuary shekel,
which weighs twenty gerahs.
Give the money
for the redemption of the additional Israelites
to Aaron and his sons."
So Moses collected the redemption money
from those who exceeded the number
redeemed by the Levites.
From the first born of the Israelites
he collected silver weighing 1,365 shekels,
according to the sanctuary shekel.
Moses gave the redemption money
to Aaron and his sons,
as he was commanded by the word of the Lord.
(Numbers 3:39-51)
Monday, January 25, 2016
AE - 159 - when man loves God
AE 159 [2]
. . . when man loves God above all things,
and his neighbor as himself;
then the Lord turns the interiors
which are of man's mind,
or of his thought and intention,
to Himself,
thus turning them away
from man's proprium [what is his own],
and elevating them;
and this without man's knowing anything about it.
. . . when man loves God above all things,
and his neighbor as himself;
then the Lord turns the interiors
which are of man's mind,
or of his thought and intention,
to Himself,
thus turning them away
from man's proprium [what is his own],
and elevating them;
and this without man's knowing anything about it.
"If You Follow My Decrees"
"'If you follow My decrees
and are careful to obey My commands,
I will send you rain in its season,
and the ground will yield its crops
and the trees of the field their fruit.
Your threshing will continue until grape harvest
and the grape harvest will continue until planting,
and you will eat all the food you want
and live in safety in your land.
"'I will grant peace in the land,
and you will lie down
and no one will make you afraid.
"'I will walk among you and be your God,
and you will be my people.'"
(Leviticus 26:3-6,12)
and are careful to obey My commands,
I will send you rain in its season,
and the ground will yield its crops
and the trees of the field their fruit.
Your threshing will continue until grape harvest
and the grape harvest will continue until planting,
and you will eat all the food you want
and live in safety in your land.
"'I will grant peace in the land,
and you will lie down
and no one will make you afraid.
"'I will walk among you and be your God,
and you will be my people.'"
(Leviticus 26:3-6,12)
Sunday, January 24, 2016
AE 150 - our internal and external, or natural and spiritual
AE 150
In every man there is an internal and an external;
his internal is what is called the spiritual man,
the external what is called the natural man.
When man is born,
the external or natural man is first opened;
and afterwards, as he grows up
and is perfected in intelligence and wisdom,
the internal or spiritual man is opened.
The external or natural man is opened
by such things as man derives from the world,
while the internal or spiritual man is opened
by such things as he derives from heaven;
for the external or natural man is formed
for receiving such things as are in the world,
but the internal or spiritual man
for receiving such things as are in heaven.
The things in the world,
for receiving which the external or natural man is formed,
have reference, in general,
to all things of civil and moral life;
while the things in heaven,
for receiving which the internal or spiritual man is formed,
have reference, in general, to all things of love and faith.
[2] Since there are these two in man,
and each separately must be opened
by means proper to it,
it is clear that unless the internal is opened
by its proper means
man continues merely natural,
and his internal in that case is closed.
But those with whom the internal is closed
are not men of the church;
for the church with man is formed
through communication with heaven:
and there is no communication with heaven
unless man's internal is opened by its proper means,
all which have reference, as was said above,
to love and faith.
It is to be known, moreover,
that with the man of the church,
that is, the man who has been regenerated by the Lord
by means of truths called truths of faith
and by means of a life according to them,
the internal and external
or the spiritual and natural man are conjoined,
and that this conjunction is effected by correspondences.
In every man there is an internal and an external;
his internal is what is called the spiritual man,
the external what is called the natural man.
When man is born,
the external or natural man is first opened;
and afterwards, as he grows up
and is perfected in intelligence and wisdom,
the internal or spiritual man is opened.
The external or natural man is opened
by such things as man derives from the world,
while the internal or spiritual man is opened
by such things as he derives from heaven;
for the external or natural man is formed
for receiving such things as are in the world,
but the internal or spiritual man
for receiving such things as are in heaven.
The things in the world,
for receiving which the external or natural man is formed,
have reference, in general,
to all things of civil and moral life;
while the things in heaven,
for receiving which the internal or spiritual man is formed,
have reference, in general, to all things of love and faith.
[2] Since there are these two in man,
and each separately must be opened
by means proper to it,
it is clear that unless the internal is opened
by its proper means
man continues merely natural,
and his internal in that case is closed.
But those with whom the internal is closed
are not men of the church;
for the church with man is formed
through communication with heaven:
and there is no communication with heaven
unless man's internal is opened by its proper means,
all which have reference, as was said above,
to love and faith.
It is to be known, moreover,
that with the man of the church,
that is, the man who has been regenerated by the Lord
by means of truths called truths of faith
and by means of a life according to them,
the internal and external
or the spiritual and natural man are conjoined,
and that this conjunction is effected by correspondences.
Saturday, January 23, 2016
AE 147 - a white stone
AE 147
. . . the signification of "a white stone,"
when [it is given] by the Lord,
as being reception from Him and influx;
and as it is reception and influx from the Lord,
it also is wisdom and intelligence from Him,
for those who receive from the Lord
and with whom the Lord flows in,
are in wisdom and intelligence.
"To give a white stone" signifies these things,
because formerly in public decisions the votes
were taken by means of stones;
white stones indicating the affirmative opinions,
and black stones the negative;
therefore by a "white stone" is signified
the reception of wisdom and intelligence.
. . . the signification of "a white stone,"
when [it is given] by the Lord,
as being reception from Him and influx;
and as it is reception and influx from the Lord,
it also is wisdom and intelligence from Him,
for those who receive from the Lord
and with whom the Lord flows in,
are in wisdom and intelligence.
"To give a white stone" signifies these things,
because formerly in public decisions the votes
were taken by means of stones;
white stones indicating the affirmative opinions,
and black stones the negative;
therefore by a "white stone" is signified
the reception of wisdom and intelligence.
Do Not Seek Revenge
"'Do not seek revenge
or bear a grudge
against one of your people,
but love your neighbor as yourself.
I am the Lord.'"
(Leviticus 19:18)
or bear a grudge
against one of your people,
but love your neighbor as yourself.
I am the Lord.'"
(Leviticus 19:18)
Friday, January 22, 2016
AE 140 - only with the regenerated
AE 140 [6]
. . . the intellectual faculty is separated from the voluntary
with all who are not regenerate,
and only with those who are regenerated
do they act as one;
for it is the office of the understanding
to know, to think, and to speak truths,
but of the will
to will the things that are understood,
and from the will, or from the love,
to do them.
. . . the intellectual faculty is separated from the voluntary
with all who are not regenerate,
and only with those who are regenerated
do they act as one;
for it is the office of the understanding
to know, to think, and to speak truths,
but of the will
to will the things that are understood,
and from the will, or from the love,
to do them.
Atonement
"This is to be a lasting ordinance for you:
On the tenth day of the seventh month
you must deny yourselves
and not do any work -
whether native-born or an alien living among you -
because on this day
atonement will be made for you,
to cleanse you.
Then, before the Lord,
you will be clean from all your sins.
It is a sabbath of rest,
and you must deny yourselves;
it is a lasting ordinance.
The priest who is anointed and ordained
to succeed his father as high priest
is to make atonement.
He is to put on the sacred linen garments
and make atonement for the Most Holy Place,
for the Tent of the Meeting and the altar,
and for the priests and all the people of the community.
"This is to be a lasting ordinance for you:
Atonement is to be made once a year
for all the sins of the Israelites."
And it was done,
as the Lord commanded Moses.
(Leviticus 16:29-34)
On the tenth day of the seventh month
you must deny yourselves
and not do any work -
whether native-born or an alien living among you -
because on this day
atonement will be made for you,
to cleanse you.
Then, before the Lord,
you will be clean from all your sins.
It is a sabbath of rest,
and you must deny yourselves;
it is a lasting ordinance.
The priest who is anointed and ordained
to succeed his father as high priest
is to make atonement.
He is to put on the sacred linen garments
and make atonement for the Most Holy Place,
for the Tent of the Meeting and the altar,
and for the priests and all the people of the community.
"This is to be a lasting ordinance for you:
Atonement is to be made once a year
for all the sins of the Israelites."
And it was done,
as the Lord commanded Moses.
(Leviticus 16:29-34)
Thursday, January 21, 2016
AE 131b, 136 - truth good, good truth
AE 131b [11]
. . . all good is implanted in man by means of truth.
AE 136
. . . every truth is from good,
for it is the form of good,
and all good is the esse of truth.
For good,
when it is so formed as to appear to the mind,
and through the mind in speech,
is called truth;
therefore it is said that good is the esse of truth.
. . . all good is implanted in man by means of truth.
AE 136
. . . every truth is from good,
for it is the form of good,
and all good is the esse of truth.
For good,
when it is so formed as to appear to the mind,
and through the mind in speech,
is called truth;
therefore it is said that good is the esse of truth.
The Lord Is Holy
This is what the Lord spoke of when He said:
"Among those who approach Me
I will show Myself holy;
in the sight of all people
I will be honored."
(Leviticus 10:3)
"Among those who approach Me
I will show Myself holy;
in the sight of all people
I will be honored."
(Leviticus 10:3)
Wednesday, January 20, 2016
AE 130 - Divine truth and faith
AE 130a [2, 10]
By Divine truth is meant at the same time Divine good,
because these proceed from the Lord united.
That nothing of faith is from man,
but all faith is from God,
is the same as saying
that nothing of truth that has life is from man,
but all truth is from God,
for truth is of faith
and faith is of truth.
By Divine truth is meant at the same time Divine good,
because these proceed from the Lord united.
That nothing of faith is from man,
but all faith is from God,
is the same as saying
that nothing of truth that has life is from man,
but all truth is from God,
for truth is of faith
and faith is of truth.
If Anyone Sins and Is Unfaithful
The Lord said to Moses:
"If anyone sins and is unfaithful to the Lord
by deceiving his neighbor
about something entrusted to him
or left in his care or stolen,
or if he cheats him,
or if he finds lost property and lies about it,
or if he swears falsely,
or if he commits any such sin that people may do -
when he thus sins and becomes guilty,
he must return what he has stolen or taken by extortion,
or what was entrusted to him,
or the lost property he found,
or whatever it was he swore falsely about.
He must make restitution in full,
add a fifth of the value to it
and give it all to the owner
on the day he presents his guilt offering.
And as a penalty
he must bring to the priest,
that is, to the Lord,
his guilt offering, a ram from the flock
one without defect and of the proper value.
In this way the priest
will make atonement for him before the Lord,
and he will be forgiven
for any of of these things he did
that made him guilty."
(Leviticus 6:1-7)
"If anyone sins and is unfaithful to the Lord
by deceiving his neighbor
about something entrusted to him
or left in his care or stolen,
or if he cheats him,
or if he finds lost property and lies about it,
or if he swears falsely,
or if he commits any such sin that people may do -
when he thus sins and becomes guilty,
he must return what he has stolen or taken by extortion,
or what was entrusted to him,
or the lost property he found,
or whatever it was he swore falsely about.
He must make restitution in full,
add a fifth of the value to it
and give it all to the owner
on the day he presents his guilt offering.
And as a penalty
he must bring to the priest,
that is, to the Lord,
his guilt offering, a ram from the flock
one without defect and of the proper value.
In this way the priest
will make atonement for him before the Lord,
and he will be forgiven
for any of of these things he did
that made him guilty."
(Leviticus 6:1-7)
Tuesday, January 19, 2016
AE 124 - ten
AE 124
And ye shall have affliction ten days,
(Revelation 2:10)
signifies that infestation and temptation therefrom
will last for some time.
This is evident from the signification of "affliction,"
as being infestation and temptation
of those who are in the spiritual affection of truth
by those who are in falsities;
also from the signification of "ten days,"
as being duration for some time.
Duration for some time is signified by "ten days,"
for the reason that
the entire duration of infestation and temptation
is signified by "forty days",
and "ten" means some part thereof;
for all numbers in the Word signify things or states,
with variety according to the relation to other numbers.
The number "ten,"
without reference to other numbers,
signifies what is full or much;
but in reference to a greater number,
it signifies as much as is needed for uses;
so here it signifies duration for some time,
thus as use demands.
And ye shall have affliction ten days,
(Revelation 2:10)
signifies that infestation and temptation therefrom
will last for some time.
This is evident from the signification of "affliction,"
as being infestation and temptation
of those who are in the spiritual affection of truth
by those who are in falsities;
also from the signification of "ten days,"
as being duration for some time.
Duration for some time is signified by "ten days,"
for the reason that
the entire duration of infestation and temptation
is signified by "forty days",
and "ten" means some part thereof;
for all numbers in the Word signify things or states,
with variety according to the relation to other numbers.
The number "ten,"
without reference to other numbers,
signifies what is full or much;
but in reference to a greater number,
it signifies as much as is needed for uses;
so here it signifies duration for some time,
thus as use demands.
Every Grain Offering
"'Every grain offering you bring to the Lord
must be made without yeast,
for you are not to burn any yeast or honey
in an offering made to the Lord by fire.
You may bring them to the Lord
as an offering of the firstfruits,
but they are not to be offered on the altar
as a pleasing aroma.
Season all your grain offerings with salt.
Do not leave the salt of the covenant of your God
out of your grain offerings;
add salt to all your offerings."
(Leviticus 2:11-13)
must be made without yeast,
for you are not to burn any yeast or honey
in an offering made to the Lord by fire.
You may bring them to the Lord
as an offering of the firstfruits,
but they are not to be offered on the altar
as a pleasing aroma.
Season all your grain offerings with salt.
Do not leave the salt of the covenant of your God
out of your grain offerings;
add salt to all your offerings."
(Leviticus 2:11-13)
Monday, January 18, 2016
AE 118 - to be spiritually poor
AE 118
To be spiritually poor, and yet to be rich,
is to acknowledge in heart
that one has no knowledge
nor understanding
nor wisdom from himself,
but that he knows, understands, and is wise
wholly from the Lord.
. . . because they know and acknowledge this,
and also wish and love it to be so,
Divine truth from which are all intelligence and wisdom
continually flows in from the Lord,
and this they receive in the measure in which
they are affected by it,
that is, love it.
[2] The spiritual affection of truth
has no other source than the Lord,
because the Lord is Divine truth in heaven and in the church,
for Divine truth proceeds from Him.
And as the Lord loves to lead every one to Himself,
and to save him,
and this He can do
only by the knowledges of good and truth from the Word,
so the Lord loves to impart these to man,
and make them of his life,
for in this way and no other
can He lead man to Himself and save him.
From this it is clear
that all spiritual affection of truth is from the Lord,
and that no one can be in that affection
unless he acknowledges the Divine of the Lord in His Human,
for by such acknowledgment there is conjunction,
and according to conjunction there is reception.
[3] In the Word, "the poor and needy"
are mentioned here and there,
also the "hungry and thirsty."
By "the poor and needy"
are signified those who believe
that of themselves they know nothing;
and also those who are destitute of knowledge
because they have not the Word;
and by the "hungry and thirsty"
are signified those who continually long for truths,
and long to be perfected by means of truths.
To be spiritually poor, and yet to be rich,
is to acknowledge in heart
that one has no knowledge
nor understanding
nor wisdom from himself,
but that he knows, understands, and is wise
wholly from the Lord.
. . . because they know and acknowledge this,
and also wish and love it to be so,
Divine truth from which are all intelligence and wisdom
continually flows in from the Lord,
and this they receive in the measure in which
they are affected by it,
that is, love it.
[2] The spiritual affection of truth
has no other source than the Lord,
because the Lord is Divine truth in heaven and in the church,
for Divine truth proceeds from Him.
And as the Lord loves to lead every one to Himself,
and to save him,
and this He can do
only by the knowledges of good and truth from the Word,
so the Lord loves to impart these to man,
and make them of his life,
for in this way and no other
can He lead man to Himself and save him.
From this it is clear
that all spiritual affection of truth is from the Lord,
and that no one can be in that affection
unless he acknowledges the Divine of the Lord in His Human,
for by such acknowledgment there is conjunction,
and according to conjunction there is reception.
[3] In the Word, "the poor and needy"
are mentioned here and there,
also the "hungry and thirsty."
By "the poor and needy"
are signified those who believe
that of themselves they know nothing;
and also those who are destitute of knowledge
because they have not the Word;
and by the "hungry and thirsty"
are signified those who continually long for truths,
and long to be perfected by means of truths.
Moses and the Glory of the Lord
Moses said to the Lord,
"You have been telling me, 'Lead these people,'
but You have not let me know
whom You will send with me.
You have said, 'I know you by name
and you have found favor with Me.'
If You are pleased with me,
teach me Your ways
so I may know You
and continue to find favor with You.
Remember that this nation is Your people."
The Lord replied,
"My Presence will go with you,
and I will give you rest."
. . . "But, "He said, "you cannot see My face,
for no one may see Me and live."
Then the Lord said,
"there is a place near Me
where you may stand on a rock.
When My glory passes by,
I will put you in a cleft in the rock
and cover you with My hand
until I have passed by.
Then I will remove My hand
and you will see My back;
but My face must not be seen."
(Exodus 33:12-14, 20-23)
"You have been telling me, 'Lead these people,'
but You have not let me know
whom You will send with me.
You have said, 'I know you by name
and you have found favor with Me.'
If You are pleased with me,
teach me Your ways
so I may know You
and continue to find favor with You.
Remember that this nation is Your people."
The Lord replied,
"My Presence will go with you,
and I will give you rest."
. . . "But, "He said, "you cannot see My face,
for no one may see Me and live."
Then the Lord said,
"there is a place near Me
where you may stand on a rock.
When My glory passes by,
I will put you in a cleft in the rock
and cover you with My hand
until I have passed by.
Then I will remove My hand
and you will see My back;
but My face must not be seen."
(Exodus 33:12-14, 20-23)
Sunday, January 17, 2016
AE 112 - the way to heaven
AE 112 [3]
. . . without the knowledges
of truth and good from the Word
no one can know anything of the Lord,
of the angelic heaven,
or of charity and faith
and that which a man does not know
he cannot think,
thus cannot will,
and accordingly cannot believe and love.
It is evident, therefore,
that by means of knowledges
man learns the way to heaven.
. . . without the knowledges
of truth and good from the Word
no one can know anything of the Lord,
of the angelic heaven,
or of charity and faith
and that which a man does not know
he cannot think,
thus cannot will,
and accordingly cannot believe and love.
It is evident, therefore,
that by means of knowledges
man learns the way to heaven.
Moses Comes Down Mount Sinai
Moses turned and went down the mountain
with the two tablets of the Testimony in his hands.
They were inscribed on both sides, front and back.
The tablets were the work of God;
the writing was the writing of God,
engraved on the tablets.
When Joshua heard the noise of the people shouting,
he said to Moses,
"There is the sound of war in the camp."
Moses replied:
"It is not the sound of victory,
it is not the sound of defeat;
it is the sound of singing that I hear."
When Moses approached the camp
and saw the calf and the dancing,
his anger burned
and he threw the tablets out of his hands,
breaking them to pieces at the foot of the mountain.
And he took the calf they had made
and burned it in the fire;
then he ground it to power,
scattered it on the water
and made the Israelites drink it.
(Exodus 32:15-20)
with the two tablets of the Testimony in his hands.
They were inscribed on both sides, front and back.
The tablets were the work of God;
the writing was the writing of God,
engraved on the tablets.
When Joshua heard the noise of the people shouting,
he said to Moses,
"There is the sound of war in the camp."
Moses replied:
"It is not the sound of victory,
it is not the sound of defeat;
it is the sound of singing that I hear."
When Moses approached the camp
and saw the calf and the dancing,
his anger burned
and he threw the tablets out of his hands,
breaking them to pieces at the foot of the mountain.
And he took the calf they had made
and burned it in the fire;
then he ground it to power,
scattered it on the water
and made the Israelites drink it.
(Exodus 32:15-20)
Saturday, January 16, 2016
AE 109 - "to overcome"; AE 110 - to love God
AE 109
"To overcome" is to receive in the heart,
because every one who is to receive spiritual life
must fight against evils and falsities
which belong to his natural life;
and when he overcomes these
he receives in the heart
the goods and truths which belong to the spiritual life.
AE 110 [3]
To love God and to believe in Him
involve all things that the church teaches,
called doctrinals and knowledges,
since from these
God is loved and believed in.
"To overcome" is to receive in the heart,
because every one who is to receive spiritual life
must fight against evils and falsities
which belong to his natural life;
and when he overcomes these
he receives in the heart
the goods and truths which belong to the spiritual life.
AE 110 [3]
To love God and to believe in Him
involve all things that the church teaches,
called doctrinals and knowledges,
since from these
God is loved and believed in.
Moses Goes Up Mount Sinai
When Moses went and told the people
all the Lord's words and laws,
they responded with one voice,
"Everything the Lord has said we will do."
Moses then wrote down everything the Lord had said.
He got up early the next morning
and built an altar at the foot of the mountain
and set up twelve stone pillars
representing the twelve tribes of Israel.
Then he sent young Israelite men,
and they offered burnt offerings
and sacrificed young bulls
as fellowship offerings to the Lord.
Moses took half of the blood and put it in bowls,
and the other half he sprinkled on the altar.
Then he took the Book of the Covenant
and read it to the people.
They responded,
"We will do everything the Lord has said;
we will obey."
Moses then took the blood,
sprinkled it on the people and said,
"This is the blood of the covenant
that the Lord has made with you
in accordance with all these words."
Moses and Aaron, Nadab and Abihu,
and the seventy elders of Israel
went up and saw the God of Israel.
Under His feet was something
like a pavement made of sapphire,
clear as the sky itself.
But God did not raise His hand
against these leaders of the Israelites;
they saw God,
and they ate and drank.
The Lord said to Moses,
"Come up to Me on the maintain and stay here,
and I will give you the tablets of stone,
with the law and commands
I have written for their instruction."
Then Moses set out with Joshua his aide,
and Moses went up on the mountain of God.
He said to the elders,
"Wait here for us until we come back to you.
Aaron and Hur are with you,
and anyone involved in a dispute can go to them."
When Moses went up on the mountain,
the cloud covered it,
and the glory of the Lord settled on Mount Sinai.
For six days the cloud covered the mountain,
and on the seventh day
the Lord called to Moses from within the cloud.
To the Israelites
the glory of the Lord
looked like a consuming fire on top of the mountain.
Then Moses entered the cloud
as he went up the mountain.
And he stayed on the mountain
forty days and forty nights.
(Exodus 24:4-18)
all the Lord's words and laws,
they responded with one voice,
"Everything the Lord has said we will do."
Moses then wrote down everything the Lord had said.
He got up early the next morning
and built an altar at the foot of the mountain
and set up twelve stone pillars
representing the twelve tribes of Israel.
Then he sent young Israelite men,
and they offered burnt offerings
and sacrificed young bulls
as fellowship offerings to the Lord.
Moses took half of the blood and put it in bowls,
and the other half he sprinkled on the altar.
Then he took the Book of the Covenant
and read it to the people.
They responded,
"We will do everything the Lord has said;
we will obey."
Moses then took the blood,
sprinkled it on the people and said,
"This is the blood of the covenant
that the Lord has made with you
in accordance with all these words."
Moses and Aaron, Nadab and Abihu,
and the seventy elders of Israel
went up and saw the God of Israel.
Under His feet was something
like a pavement made of sapphire,
clear as the sky itself.
But God did not raise His hand
against these leaders of the Israelites;
they saw God,
and they ate and drank.
The Lord said to Moses,
"Come up to Me on the maintain and stay here,
and I will give you the tablets of stone,
with the law and commands
I have written for their instruction."
Then Moses set out with Joshua his aide,
and Moses went up on the mountain of God.
He said to the elders,
"Wait here for us until we come back to you.
Aaron and Hur are with you,
and anyone involved in a dispute can go to them."
When Moses went up on the mountain,
the cloud covered it,
and the glory of the Lord settled on Mount Sinai.
For six days the cloud covered the mountain,
and on the seventh day
the Lord called to Moses from within the cloud.
To the Israelites
the glory of the Lord
looked like a consuming fire on top of the mountain.
Then Moses entered the cloud
as he went up the mountain.
And he stayed on the mountain
forty days and forty nights.
(Exodus 24:4-18)
Friday, January 15, 2016
AE 105 - memory, knowledges, living
AE 105
. . . memory is given to man to be a receptacle,
from which may be taken what will be serviceable to the life;
and things are serviceable to the life
when a man wills them and does them.
. . . still knowledges are necessary,
for without them
man can know nothing of spiritual life,
and he who knows nothing of spiritual life
cannot become spiritual;
for that which a man knows
he can think,
can will,
can can do,
but not that which he does not know.
To live according to the knowledges of truth and good
is to think that one must do thus
and not otherwise
because it is commanded by the Lord in the Word.
When man thus thinks,
and thus wills and does,
he becomes spiritual.
Yet it is necessary for those within the church
to believe in the Lord,
and when they think of Him
to think of His Divine in the Human,
since from His Divine Human
everything of charity and faith proceed.
. . . memory is given to man to be a receptacle,
from which may be taken what will be serviceable to the life;
and things are serviceable to the life
when a man wills them and does them.
. . . still knowledges are necessary,
for without them
man can know nothing of spiritual life,
and he who knows nothing of spiritual life
cannot become spiritual;
for that which a man knows
he can think,
can will,
can can do,
but not that which he does not know.
To live according to the knowledges of truth and good
is to think that one must do thus
and not otherwise
because it is commanded by the Lord in the Word.
When man thus thinks,
and thus wills and does,
he becomes spiritual.
Yet it is necessary for those within the church
to believe in the Lord,
and when they think of Him
to think of His Divine in the Human,
since from His Divine Human
everything of charity and faith proceed.
Mount Sinai
In the third month after the Israelites left Egypt -
on the very day -
they came to the Desert of Sinai.
After they set out from Rephidim,
they entered the Desert of Sinai,
and Israel camped there in the desert
in front of the mountain.
Then Moses went up to God . . . .
And the Lord said to Moses,
"Go to the people
and consecrate them today and tomorrow.
Have them wash their clothes
and be ready by the third day,
because on that day
the Lord will come down on Mount Sinai
in the sight of all the people.
Put limits for the people around the mountain
and tell them,
'Be careful that you do not go up the mountain
or touch the foot of it.
Whoever touches the mountain
shall surely be put to death.
He shall surely be stoned or shot with arrows;
not a hand is to be laid on him.
Whether man or animal,
he shall not be permitted to live.'
Only when the ram's horn sounds a long blast
may they go up to the mountain."
(Exodus 19:1-3,10-13)
on the very day -
they came to the Desert of Sinai.
After they set out from Rephidim,
they entered the Desert of Sinai,
and Israel camped there in the desert
in front of the mountain.
Then Moses went up to God . . . .
And the Lord said to Moses,
"Go to the people
and consecrate them today and tomorrow.
Have them wash their clothes
and be ready by the third day,
because on that day
the Lord will come down on Mount Sinai
in the sight of all the people.
Put limits for the people around the mountain
and tell them,
'Be careful that you do not go up the mountain
or touch the foot of it.
Whoever touches the mountain
shall surely be put to death.
He shall surely be stoned or shot with arrows;
not a hand is to be laid on him.
Whether man or animal,
he shall not be permitted to live.'
Only when the ram's horn sounds a long blast
may they go up to the mountain."
(Exodus 19:1-3,10-13)
Thursday, January 14, 2016
AE 98 - "works", "toil", "endurance"
AE 98
. . . all things done by man
flow out from the interiors belonging to his mind,
also that the mind is the all in everything that man does,
and that the body is a mere obedience
through which is exhibited,
in a form visible before the eye,
that which the mind wills and thinks.
This is why those external things here mentioned,
"works," "toil," and "endurance,"
signify willing, thinking, and consequent doing,
or what is the same,
loving, believing, and consequent presenting in act.
[3]
. . . deeds are the will in act.
. . . for a person wills what he loves,
and he loves what he wills.
[5]
"Toil," in the spiritual sense,
means all things that man thinks,
because spiritual toiling is thinking.
And "endurance" signifies all things that man does,
because "to endure" here means to be assiduous,
and to put away the obstructions in the natural man
that are continually rising up and hindering.
. . . all things done by man
flow out from the interiors belonging to his mind,
also that the mind is the all in everything that man does,
and that the body is a mere obedience
through which is exhibited,
in a form visible before the eye,
that which the mind wills and thinks.
This is why those external things here mentioned,
"works," "toil," and "endurance,"
signify willing, thinking, and consequent doing,
or what is the same,
loving, believing, and consequent presenting in act.
[3]
. . . deeds are the will in act.
. . . for a person wills what he loves,
and he loves what he wills.
[5]
"Toil," in the spiritual sense,
means all things that man thinks,
because spiritual toiling is thinking.
And "endurance" signifies all things that man does,
because "to endure" here means to be assiduous,
and to put away the obstructions in the natural man
that are continually rising up and hindering.
Pharaoh Pursues the Children of Israel
When the king of Egypt was told that the people had fled,
Pharaoh and his officials changed their minds about them
and said, "What have we done?
We have let the Israelites go and have lost their services!"
So he had his chariot made ready
and took his army with him.
He took six hundred of the best chariots,
along with all the other chariots of Egypt,
with officers over all of them.
The Lord hardened the heart of Pharaoh king of Egypt,
so that he pursued the Israelites,
who were marching out boldly.
The Egyptians -
all Pharaoh's horses and chariots, horsemen and troops -
pursued the Israelites and overtook them
as they camped by the sea near Pi Hahiroth,
opposite Baal Zephron.
As Pharaoh approached,
the Israelites looked up,
and there were the Egyptians, marching after them.
They were terrified and cried out the the Lord.
They said to Moses,
"Was it because there were no graves in Egypt
that you brought us to the desert to die?
What have you done to us by bringing us out of Egypt?
Didn't we say to you in Egypt,
'Leave us alone; let us serve the Egyptians'?
It would have been better for us
to serve the Egyptians than to die in the desert!"
Moses answered the people,
"Do not be afraid.
Stand firm and you will see
the deliverance the Lord will bring you today.
The Egyptians you see today
you will never see again.
The Lord will fight for you;
you need only to be still."
Then the angel of God,
who had been traveling in front of Israel's army,
withdrew and went behind them.
The pillar of cloud also moved from in front
and stood behind them,
coming between the armies of Egypt and Israel.
Throughout the night
the cloud brought darkness to one side
and light to the other side;
so neither went near the other all night long.
Then Moses stretched out his hand over the sea,
and that night the Lord drove the sea back
with a strong east wind and turned into dry land.
The waters were divided,
and the Israelites went through the sea on dry ground,
with a wall of water on their right and on their left.
(Exodus 14:5-14,19-22)
Pharaoh and his officials changed their minds about them
and said, "What have we done?
We have let the Israelites go and have lost their services!"
So he had his chariot made ready
and took his army with him.
He took six hundred of the best chariots,
along with all the other chariots of Egypt,
with officers over all of them.
The Lord hardened the heart of Pharaoh king of Egypt,
so that he pursued the Israelites,
who were marching out boldly.
The Egyptians -
all Pharaoh's horses and chariots, horsemen and troops -
pursued the Israelites and overtook them
as they camped by the sea near Pi Hahiroth,
opposite Baal Zephron.
As Pharaoh approached,
the Israelites looked up,
and there were the Egyptians, marching after them.
They were terrified and cried out the the Lord.
They said to Moses,
"Was it because there were no graves in Egypt
that you brought us to the desert to die?
What have you done to us by bringing us out of Egypt?
Didn't we say to you in Egypt,
'Leave us alone; let us serve the Egyptians'?
It would have been better for us
to serve the Egyptians than to die in the desert!"
Moses answered the people,
"Do not be afraid.
Stand firm and you will see
the deliverance the Lord will bring you today.
The Egyptians you see today
you will never see again.
The Lord will fight for you;
you need only to be still."
Then the angel of God,
who had been traveling in front of Israel's army,
withdrew and went behind them.
The pillar of cloud also moved from in front
and stood behind them,
coming between the armies of Egypt and Israel.
Throughout the night
the cloud brought darkness to one side
and light to the other side;
so neither went near the other all night long.
Then Moses stretched out his hand over the sea,
and that night the Lord drove the sea back
with a strong east wind and turned into dry land.
The waters were divided,
and the Israelites went through the sea on dry ground,
with a wall of water on their right and on their left.
(Exodus 14:5-14,19-22)
Wednesday, January 13, 2016
AE 92 - seven churches and seven angels
AE 92
. . . by the "seven churches"
all who are in truths from good,
and by the "seven angels"
all in heaven that correspond to them;
and since heaven and the church make one
by correspondence,
it is said in what follows,
"To the angel of the church, write,"
and not, Write to the church.
It is so said for this reason also,
that there must be correspondence
in order that the church may be a church with man;
if there were no correspondence,
there would be no communication of heaven,
thus no heaven, with man;
and if heaven were not with him
neither would the church be with him.
. . . by the "seven churches"
all who are in truths from good,
and by the "seven angels"
all in heaven that correspond to them;
and since heaven and the church make one
by correspondence,
it is said in what follows,
"To the angel of the church, write,"
and not, Write to the church.
It is so said for this reason also,
that there must be correspondence
in order that the church may be a church with man;
if there were no correspondence,
there would be no communication of heaven,
thus no heaven, with man;
and if heaven were not with him
neither would the church be with him.
The Lord vs. Pharoah
Then the Lord said to Moses,
"Go to Pharaoh,
for I have hardened his heart
and the hearts of his officials
that I may perform
these miraculous signs of Mine among them
that you may tell your children and grandchildren
how I dealt harshly with the Egyptians
and how I performed My signs among them,
and that you may know
that I am the Lord."
So Moses and Aaron went to Pharaoh
and said to him,
"This is what the Lord,
the God of the Hebrews, says:
'How long will you refuse to humble yourself before Me?
Let My people go,
so that they may worship Me.'"
(Exodus 10:1-3)
"Go to Pharaoh,
for I have hardened his heart
and the hearts of his officials
that I may perform
these miraculous signs of Mine among them
that you may tell your children and grandchildren
how I dealt harshly with the Egyptians
and how I performed My signs among them,
and that you may know
that I am the Lord."
So Moses and Aaron went to Pharaoh
and said to him,
"This is what the Lord,
the God of the Hebrews, says:
'How long will you refuse to humble yourself before Me?
Let My people go,
so that they may worship Me.'"
(Exodus 10:1-3)
Tuesday, January 12, 2016
AE 80, 82 - the Lord's presence
AE 80, 82
The Lord is present, indeed, with all in the universe,
but more nearly or remotely
according to the reception
of good by means of truths
with them from Him.
For good is that in which the Lord is present
with angel, spirit, and man;
therefore the extent and quality
of good from the Lord with them
are what determine
the extent and quality of His presence . . ..
It is believed in the world
that man has life implanted in him,
and that it does not therefore flow in unceasingly
from Him who alone has life in Himself,
and who thus alone is Life.
But this belief is a belief in what is false.
The Lord is present, indeed, with all in the universe,
but more nearly or remotely
according to the reception
of good by means of truths
with them from Him.
For good is that in which the Lord is present
with angel, spirit, and man;
therefore the extent and quality
of good from the Lord with them
are what determine
the extent and quality of His presence . . ..
It is believed in the world
that man has life implanted in him,
and that it does not therefore flow in unceasingly
from Him who alone has life in Himself,
and who thus alone is Life.
But this belief is a belief in what is false.
Moses Comes to Horeb, the Mountain of God
Now Mosses was tending the flock of Jethro
his father-in-law, the priest of Midian,
and he led the flock to the far side of the desert
and came to Horeb, the mountain of God.
There the angel of the Lord
appeared to him in flames of fire from within a bush.
Moses saw
that though the bush was on fire
it did not burn up.
So Moses thought,
"I will go over and see this strange sight -
why the bush does not burn up."
When the Lord saw that he had gone over to look,
God called to him from within the bush,
"Moses! Moses!"
And Moses aid, "Here I am."
"Do not come any closer," God said.
"Take off your sandals,
for the place where you re standing is holy ground."
Then He said,
"I am the God of your father,
the God of Abraham,
the God of Isaac
and the God of Jacob."
At this, Moses hid his face,
because he was afraid to look at God.
(Exodus 3:1-6)
his father-in-law, the priest of Midian,
and he led the flock to the far side of the desert
and came to Horeb, the mountain of God.
There the angel of the Lord
appeared to him in flames of fire from within a bush.
Moses saw
that though the bush was on fire
it did not burn up.
So Moses thought,
"I will go over and see this strange sight -
why the bush does not burn up."
When the Lord saw that he had gone over to look,
God called to him from within the bush,
"Moses! Moses!"
And Moses aid, "Here I am."
"Do not come any closer," God said.
"Take off your sandals,
for the place where you re standing is holy ground."
Then He said,
"I am the God of your father,
the God of Abraham,
the God of Isaac
and the God of Jacob."
At this, Moses hid his face,
because he was afraid to look at God.
(Exodus 3:1-6)
Monday, January 11, 2016
AE 72 - stars; AE 78 - self-life
AE 72 [2]
That "stars" signify the knowledges of good and truth,
thus goods and truths,
is from the appearance in the spiritual world;
for there the Lord appears as a sun,
and angels from afar off as stars.
Angels appear thus
from their reception of light from the Lord as a sun,
thus from their reception of Divine truth,
which is from the Lord,
for this is the light of heaven.
AE 78
. . . man's self-life is that into which he is born,
which is in itself nothing but evil,
for it is altogether inverted,
for it has regard to itself and the world only,
and therefore
turns itself back away from God and from heaven.
The life that is not man's self-life
is that into which he is led
when he is being regenerated by the Lord;
and when he comes into that life
he regards God and heaven in the first place,
and self and the world in the second.
That "stars" signify the knowledges of good and truth,
thus goods and truths,
is from the appearance in the spiritual world;
for there the Lord appears as a sun,
and angels from afar off as stars.
Angels appear thus
from their reception of light from the Lord as a sun,
thus from their reception of Divine truth,
which is from the Lord,
for this is the light of heaven.
AE 78
. . . man's self-life is that into which he is born,
which is in itself nothing but evil,
for it is altogether inverted,
for it has regard to itself and the world only,
and therefore
turns itself back away from God and from heaven.
The life that is not man's self-life
is that into which he is led
when he is being regenerated by the Lord;
and when he comes into that life
he regards God and heaven in the first place,
and self and the world in the second.
Joseph
Joseph stayed in Egypt,
along with all his father's family.
He lived a hundred and ten years
and saw the third generation of Ephraim's children.
Also the children of Makir son of Manasseh
were placed at birth on Joseph's knees.
(Genesis 50:22-23)
along with all his father's family.
He lived a hundred and ten years
and saw the third generation of Ephraim's children.
Also the children of Makir son of Manasseh
were placed at birth on Joseph's knees.
(Genesis 50:22-23)
Sunday, January 10, 2016
AE 71 - "the voice of many waters"
AE 71 [3,4]
. . . in the Word "waters" signify the truths of faith,
consequently what is meant by the water of baptism,
about which the Lord thus teaches in John:
Except a man be born of water and of the spirit
he cannot enter into the kingdom of God.
(John 3:5)
"Waters" here are the truths of faith,
and "spirit" a life according to them.
Because it had not been known
that "waters" signified the truths of faith,
and that all things that were instituted
among the sons of Israel
were representative of spiritual things,
it was believed
that by the washings that were prescribed for them
their sins were wiped away;
yet this was not at all the case;
those washings only represented
purification from evils and falsities
by means of the truths of faith
and a life according to them.
I heard a voice from heaven,
as the voice of many waters.
(Revelation 14:2)
I know that some will wonder why
"waters" are mentioned in the Word,
and not the truths of faith,
since the Word is to teach man about his spiritual life;
and since,
if the expression the truths of faith had been used,
instead of "waters,"
man would have known
that the waters of baptism and of washings
contribute nothing
to the purifying of man from evils and falsities.
But it is to be known,
that the Word in order to be Divine,
and at the same time useful to heaven and the church,
must be wholly natural in the letter,
for if it were not natural in the letter
there could be no conjunction
of heaven with the church by means of it;
for it would be like a house without a foundation,
and like a soul without a body,
for ultimates enclose all interiors,
and are a foundation for them.
Man also is in ultimates,
and upon the church in him
heaven has its foundations.
For this reason the style of the Word is such as it is;
and as a consequence,
when man from the natural things
that are in the sense of the letter of the Word
thinks spiritually,
he is conjoined with heaven,
and in no other way could he be conjoined with it.
. . . in the Word "waters" signify the truths of faith,
consequently what is meant by the water of baptism,
about which the Lord thus teaches in John:
Except a man be born of water and of the spirit
he cannot enter into the kingdom of God.
(John 3:5)
"Waters" here are the truths of faith,
and "spirit" a life according to them.
Because it had not been known
that "waters" signified the truths of faith,
and that all things that were instituted
among the sons of Israel
were representative of spiritual things,
it was believed
that by the washings that were prescribed for them
their sins were wiped away;
yet this was not at all the case;
those washings only represented
purification from evils and falsities
by means of the truths of faith
and a life according to them.
I heard a voice from heaven,
as the voice of many waters.
(Revelation 14:2)
I know that some will wonder why
"waters" are mentioned in the Word,
and not the truths of faith,
since the Word is to teach man about his spiritual life;
and since,
if the expression the truths of faith had been used,
instead of "waters,"
man would have known
that the waters of baptism and of washings
contribute nothing
to the purifying of man from evils and falsities.
But it is to be known,
that the Word in order to be Divine,
and at the same time useful to heaven and the church,
must be wholly natural in the letter,
for if it were not natural in the letter
there could be no conjunction
of heaven with the church by means of it;
for it would be like a house without a foundation,
and like a soul without a body,
for ultimates enclose all interiors,
and are a foundation for them.
Man also is in ultimates,
and upon the church in him
heaven has its foundations.
For this reason the style of the Word is such as it is;
and as a consequence,
when man from the natural things
that are in the sense of the letter of the Word
thinks spiritually,
he is conjoined with heaven,
and in no other way could he be conjoined with it.
Jacob Meets Manasseh and Ephraim
Some time later Joseph was told,
"Your father is ill."
So he took his two sons
Manasseh and Ephraim along with him.
When Jacob was told,
"Your son Joseph has come to you,"
Israel rallied his strength and sat up on the bed.
When Israel saw the sons of Joseph, he asked,
Who are these?"
"They are the sons God has given me here,"
Joseph said to his father.
Israel said to Joseph,
"I never expect to see your face again,
and now God has allowed me
to see your children, too."
The Israel said to Joseph,
"I am about to die,
but God will be with you
and take you back to the land of your fathers.
And to you,
as one who is over your brothers,
I give the ridge of land I took from the Amorites
with my sword and my bow."
(Genesis 48:1-2,8-9,11,21-22)
"Your father is ill."
So he took his two sons
Manasseh and Ephraim along with him.
When Jacob was told,
"Your son Joseph has come to you,"
Israel rallied his strength and sat up on the bed.
When Israel saw the sons of Joseph, he asked,
Who are these?"
"They are the sons God has given me here,"
Joseph said to his father.
Israel said to Joseph,
"I never expect to see your face again,
and now God has allowed me
to see your children, too."
The Israel said to Joseph,
"I am about to die,
but God will be with you
and take you back to the land of your fathers.
And to you,
as one who is over your brothers,
I give the ridge of land I took from the Amorites
with my sword and my bow."
(Genesis 48:1-2,8-9,11,21-22)
Saturday, January 09, 2016
AE 65 - the garments of angels
AE 65
. . . everyone is clothed with garments
according to his affection for becoming intelligent and wise,
and this affection is what proceeds from them (the angels);
for there is a sphere
that proceeds from every angel and spirit,
which is a sphere of affection,
and is called the sphere of his life,
and their garments are according to this sphere.
. . . everyone is clothed with garments
according to his affection for becoming intelligent and wise,
and this affection is what proceeds from them (the angels);
for there is a sphere
that proceeds from every angel and spirit,
which is a sphere of affection,
and is called the sphere of his life,
and their garments are according to this sphere.
Jacob Does Not Want a Second Trip to Egypt
Now the famine was still severe in the land.
So when they had eaten all the grain
they had brought from Egypt,
their father said to them,
"Go back and buy us a little more food."
But Judah said to him,
"The man warned us solemnly,
'You will not see my face again
unless your brother is with you.'
If you will send our brother along with us,
we will go down and buy food for you.
But if you will not send him,
we will not go down,
because the man said to us,
'You will not see my face again
unless your brother is with you.'"
Israel asked, "Why did you bring this trouble on me
by telling the man you had another brother?"
They replied, "The man questioned us closely
about ourselves and our family.
'Is your father still living?' he asked us.
'Do you have another brother?'
We simply answered his questions.
How were we to know he would say,
'Bring your brother down here'?"
(Genesis 43:1-7)
So when they had eaten all the grain
they had brought from Egypt,
their father said to them,
"Go back and buy us a little more food."
But Judah said to him,
"The man warned us solemnly,
'You will not see my face again
unless your brother is with you.'
If you will send our brother along with us,
we will go down and buy food for you.
But if you will not send him,
we will not go down,
because the man said to us,
'You will not see my face again
unless your brother is with you.'"
Israel asked, "Why did you bring this trouble on me
by telling the man you had another brother?"
They replied, "The man questioned us closely
about ourselves and our family.
'Is your father still living?' he asked us.
'Do you have another brother?'
We simply answered his questions.
How were we to know he would say,
'Bring your brother down here'?"
(Genesis 43:1-7)
Friday, January 08, 2016
AE 64 - the garments of the Lord
AE 64 [4]
. . . the garments of the Lord signified Divine truth,
thus the Word, because it is Divine truth . . .
. . . the garments of the Lord signified Divine truth,
thus the Word, because it is Divine truth . . .
Potiphar and the Prison Warden
The Lord was with Joseph and he prospered,
and he lived in the house of his Egyptian master.
When his master saw that the Lord was with him
and that the Lord gave him success in everything he did,
Joseph found favor in his eyes and became his attendant.
Potiphar put him charge of his household
and of all that he owned,
the Lord blessed the household of the Egyptian
because of Joseph.
The blessing of the Lord was on everything Potiphar had,
both in the house and in the field.
So he left in Joseph's care everything he had;
with Joseph in charge,
he did not concern himself with anything
except the food he ate.
Joseph's master took him and put him in prison,
the place where the king's prisoners were confined.
But while Joseph was there in prison,
the Lord was with him;
He showed him kindness
and granted him favor in the eyes of he prison warden.
So the warden put Joseph in charge
of all those held in the prison,
and he was made responsible for all that was done there.
The warden paid no attention
to anything under Joseph's care,
because the Lord was with Joseph
and gave him success in whatever he did.
(Genesis 39:2-6, 20-23)
and he lived in the house of his Egyptian master.
When his master saw that the Lord was with him
and that the Lord gave him success in everything he did,
Joseph found favor in his eyes and became his attendant.
Potiphar put him charge of his household
and of all that he owned,
the Lord blessed the household of the Egyptian
because of Joseph.
The blessing of the Lord was on everything Potiphar had,
both in the house and in the field.
So he left in Joseph's care everything he had;
with Joseph in charge,
he did not concern himself with anything
except the food he ate.
Joseph's master took him and put him in prison,
the place where the king's prisoners were confined.
But while Joseph was there in prison,
the Lord was with him;
He showed him kindness
and granted him favor in the eyes of he prison warden.
So the warden put Joseph in charge
of all those held in the prison,
and he was made responsible for all that was done there.
The warden paid no attention
to anything under Joseph's care,
because the Lord was with Joseph
and gave him success in whatever he did.
(Genesis 39:2-6, 20-23)
Thursday, January 07, 2016
AE 59 - according to reception
AE 59
Unto Ephesus, and Smyrna, and Pergamum,
and Thyatira, and Sardis, and Philadelphia, and Laodicea,
signifies in each case according to reception.
(Revelation 1:11)
It is said according to reception,
because the light of intelligence
does not constitute the church with man,
but the reception of light in heat,
that is, the reception of truth in good.
It is said the reception of light in heat,
because spiritual light is Divine truth,
and spiritual heat is Divine good,
and these two in the spiritual world
are as light and heat in the natural world;
for insofar as spring or summer heat is added to the light,
so far all things grow and germinate,
but so far as that heat is not added to the light,
so far all things become torpid and die.
Unto Ephesus, and Smyrna, and Pergamum,
and Thyatira, and Sardis, and Philadelphia, and Laodicea,
signifies in each case according to reception.
(Revelation 1:11)
It is said according to reception,
because the light of intelligence
does not constitute the church with man,
but the reception of light in heat,
that is, the reception of truth in good.
It is said the reception of light in heat,
because spiritual light is Divine truth,
and spiritual heat is Divine good,
and these two in the spiritual world
are as light and heat in the natural world;
for insofar as spring or summer heat is added to the light,
so far all things grow and germinate,
but so far as that heat is not added to the light,
so far all things become torpid and die.
Jacob Had Twelve Sons
Jacob had twelve sons:
The sons of Leah:
Reuben the firstborn of Jacob,
Simeon, Levi, Judah, Issachar and Zebulun.
The sons of Rachel:
Joseph and Benjamin.
The sons of Rachel's maid-servant Bilhah:
Dan and Naphtali.
The sons of Leah's maid-servant Zilpah:
Gad and Asher.
These are the sons of Jacob,
who were born to him in Paddan Aram.
Jacob came home to his father Isaac in Mamre,
near Kiriath Arba (that is, Hebron),
where Abraham and Isaac had stayed.
(Genesis 35:23-27)
The sons of Leah:
Reuben the firstborn of Jacob,
Simeon, Levi, Judah, Issachar and Zebulun.
The sons of Rachel:
Joseph and Benjamin.
The sons of Rachel's maid-servant Bilhah:
Dan and Naphtali.
The sons of Leah's maid-servant Zilpah:
Gad and Asher.
These are the sons of Jacob,
who were born to him in Paddan Aram.
Jacob came home to his father Isaac in Mamre,
near Kiriath Arba (that is, Hebron),
where Abraham and Isaac had stayed.
(Genesis 35:23-27)
Wednesday, January 06, 2016
AE 39 - tribes; AE 56 - brother
AE 39 [2]
In the Word "tribes" are often mentioned,
inasmuch as the Israelitish people
were divided into twelve tribes,
and one who does not know the internal sense of the Word
supposes that by "tribes" are meant the tribes of Israel;
but by "tribes" are not meant tribes,
nor by "Israel" is Israel meant,
but by "tribes" are meant
all those who are in truths from good,
and by "Israel" the Lord's church.
He who is ignorant of this
will easily adopt the common belief
that the sons of Israel were chosen
in preference to all others on earth,
and that they are also to be brought at last
into the land of Canaan;
indeed, that heaven also is to be formed chiefly from them;
when, in fact, by their names they are not meant,
but they who are in truths from good,
thus those who are of the church;
by the twelve tribes,
all such, and by each tribe,
some particular truth and good pertaining to those
who are of the church.
AE 56
. . . in the Word "brother" signifies the good of love.
In the Word "tribes" are often mentioned,
inasmuch as the Israelitish people
were divided into twelve tribes,
and one who does not know the internal sense of the Word
supposes that by "tribes" are meant the tribes of Israel;
but by "tribes" are not meant tribes,
nor by "Israel" is Israel meant,
but by "tribes" are meant
all those who are in truths from good,
and by "Israel" the Lord's church.
He who is ignorant of this
will easily adopt the common belief
that the sons of Israel were chosen
in preference to all others on earth,
and that they are also to be brought at last
into the land of Canaan;
indeed, that heaven also is to be formed chiefly from them;
when, in fact, by their names they are not meant,
but they who are in truths from good,
thus those who are of the church;
by the twelve tribes,
all such, and by each tribe,
some particular truth and good pertaining to those
who are of the church.
AE 56
. . . in the Word "brother" signifies the good of love.
Laban & Jacob Reach a Payment Agreement
After Rachel gave birth to Joseph,
Jacob said to Laban,
"Send me on my way
so I can go back to my own homeland.
Give me my wives and children,
for whom I have served you,
and I will be on my way.
You know how much work I've done for you."
But Laban said to him,
"If I have found favor in your eyes, please stay.
I have learned by divination
that the Lord has blessed me because of you."
He added, "Name your wages, and I will pay them."
Jacob said to him,
"You know how I have worked for you
and how your livestock has fared under my care.
The little you had before I came has increased greatly,
and he Lord has blessed you wherever I have been.
But now,
when may I do something for my own household?"
"What shall I give you?" he asked.
"Don't give me anything," Jacob replied.
"But if you will do this one thing for me,
I will go on tending your flocks
and watching over them:
Let me go through all your flocks today
and remove from them
every speckled or spotted sheep,
every dark-colored lamb
and every spotted or speckled goat.
They will be my wages.
And my honesty will testify for me in the future,
whenever you check on the wages you have paid me.
Any goat in my possession
that is not speckled or spotted,
or any lamb that is not dark-colored,
will be considered stolen."
"Agreed," said Laban.
"Let it be as you have said."
(Genesis 30:25-34)
Jacob said to Laban,
"Send me on my way
so I can go back to my own homeland.
Give me my wives and children,
for whom I have served you,
and I will be on my way.
You know how much work I've done for you."
But Laban said to him,
"If I have found favor in your eyes, please stay.
I have learned by divination
that the Lord has blessed me because of you."
He added, "Name your wages, and I will pay them."
Jacob said to him,
"You know how I have worked for you
and how your livestock has fared under my care.
The little you had before I came has increased greatly,
and he Lord has blessed you wherever I have been.
But now,
when may I do something for my own household?"
"What shall I give you?" he asked.
"Don't give me anything," Jacob replied.
"But if you will do this one thing for me,
I will go on tending your flocks
and watching over them:
Let me go through all your flocks today
and remove from them
every speckled or spotted sheep,
every dark-colored lamb
and every spotted or speckled goat.
They will be my wages.
And my honesty will testify for me in the future,
whenever you check on the wages you have paid me.
Any goat in my possession
that is not speckled or spotted,
or any lamb that is not dark-colored,
will be considered stolen."
"Agreed," said Laban.
"Let it be as you have said."
(Genesis 30:25-34)
Tuesday, January 05, 2016
AE 33 - Glory is the Divine Truth
AE 33
"Glory" is Divine truth in heaven
because Divine truth is the light there;
and the things that have existence
from the light of heaven are called "glory,"
because they have existence from the Lord
and represent the Divine truth that is from Him,
and declare His glory;
especially the things that are within the angel,
which are of intelligence and wisdom.
It is believed in the world that "Glory be to God"
means that God
for His own sake
desires glory from man,
and that He is moved by it,
and imparts blessings in return for it.
But this is a mistake.
God desires glory from man for man's sake;
for thus man ascribes all things to the Divine
and nothing to himself,
and when he does this,
the Divine can flow in with Divine truth,
and give him intelligence and wisdom.
Thus and no otherwise is the Lord glorified in man;
for the Lord loves everyone,
and, from love, desires that His glory,
that is, Divine truth, may be in men.
This, moreover, the Lord teaches in John:
If you abide in Me,
and My words abide in you,
you shall ask whatever you will,
and it shall be done unto you.
Herein is My Father glorified,
that you bear much fruit,
and that you be made My disciples.
(John 15:7-8)
"Glory" is Divine truth in heaven
because Divine truth is the light there;
and the things that have existence
from the light of heaven are called "glory,"
because they have existence from the Lord
and represent the Divine truth that is from Him,
and declare His glory;
especially the things that are within the angel,
which are of intelligence and wisdom.
It is believed in the world that "Glory be to God"
means that God
for His own sake
desires glory from man,
and that He is moved by it,
and imparts blessings in return for it.
But this is a mistake.
God desires glory from man for man's sake;
for thus man ascribes all things to the Divine
and nothing to himself,
and when he does this,
the Divine can flow in with Divine truth,
and give him intelligence and wisdom.
Thus and no otherwise is the Lord glorified in man;
for the Lord loves everyone,
and, from love, desires that His glory,
that is, Divine truth, may be in men.
This, moreover, the Lord teaches in John:
If you abide in Me,
and My words abide in you,
you shall ask whatever you will,
and it shall be done unto you.
Herein is My Father glorified,
that you bear much fruit,
and that you be made My disciples.
(John 15:7-8)
Isaac Stays in Gerar
Now there was a famine in the land -
besides the earlier famine of Abraham's time -
and Isaac went to Abimelech
king of the Philistines in Gerar.
The Lord appeared to Isaac and said,
"Do not go down to Egypt;
live in the land where I tell you to live.
Stay in this land for a while,
and I will be with you and will bless you.
For to you and your descendants
I will give all these lands
and will confirm the oath
I swore to your father Abraham.
I will make your descendants
as numerous as the stars in the sky
and will give them all these lands,
and through your offspring
all the nations on earth will be blessed,
because Abraham obeyed Me
and kept My requirements, My commands,
My decrees and My laws."
So Isaac stayed in Gerar.
(Genesis 26:1-6)
besides the earlier famine of Abraham's time -
and Isaac went to Abimelech
king of the Philistines in Gerar.
The Lord appeared to Isaac and said,
"Do not go down to Egypt;
live in the land where I tell you to live.
Stay in this land for a while,
and I will be with you and will bless you.
For to you and your descendants
I will give all these lands
and will confirm the oath
I swore to your father Abraham.
I will make your descendants
as numerous as the stars in the sky
and will give them all these lands,
and through your offspring
all the nations on earth will be blessed,
because Abraham obeyed Me
and kept My requirements, My commands,
My decrees and My laws."
So Isaac stayed in Gerar.
(Genesis 26:1-6)
Monday, January 04, 2016
The Lord Will Provide
When they reached the place God had told him about,
Abraham built an altar there
and arranged the wood on it.
He bound his son Isaac and laid him on the altar,
on top of the wood.
Then he reached out his hand
and took the knife to slay his son.
But the angel of the Lord called out to him from heaven,
"Abraham! Abraham!"
"Here I am," he replied.
"Do not lay a hand on the boy," He said.
"Do not do anything to him.
Now I know that you fear God,
because you have not withheld from Me your son,
your only son."
Abraham looked up
and there in a thicket he saw a ram
caught by its horns.
He went over and took the ram
and sacrificed it as a burnt offering
instead of his son.
So Abraham called that place
The Lord Will Provide.
And to this day is said,
"On the mountain of the Lord
it will be provided."
(Genesis 22:9-14)
Abraham built an altar there
and arranged the wood on it.
He bound his son Isaac and laid him on the altar,
on top of the wood.
Then he reached out his hand
and took the knife to slay his son.
But the angel of the Lord called out to him from heaven,
"Abraham! Abraham!"
"Here I am," he replied.
"Do not lay a hand on the boy," He said.
"Do not do anything to him.
Now I know that you fear God,
because you have not withheld from Me your son,
your only son."
Abraham looked up
and there in a thicket he saw a ram
caught by its horns.
He went over and took the ram
and sacrificed it as a burnt offering
instead of his son.
So Abraham called that place
The Lord Will Provide.
And to this day is said,
"On the mountain of the Lord
it will be provided."
(Genesis 22:9-14)
AE 26, 27 - "And from Jesus Christ, the faithful witness" (Revelation 1:5)
AE 26, 27 - Revelation 1:5
"And from Jesus Christ,"
signifies from the Lord as to the Divine Human.
This is evident from the fact
that such was the Lord's name in the world;
thus the name of His Human;
but in respect to the Divine,
His name was "Jehovah" and "God."
It is called the Divine Human
because the Lord made His Human Divine
when He was in the world;
for He united it to His Divine
which was in Him from conception,
and which was to Him a soul from the Father,
thus which was to Him His life;
for the soul of everyone is his life,
and the body, which is the human, lives therefrom;
when, therefore,
the Divine was united to the Human in the Lord,
as soul to body,
it is called the Divine Human.
"The faithful witness,"
signifies from whom is all truth in heaven.
This is evident from the signification of "faithful witness,"
as being, in reference to the Lord,
the acknowledgment of the Divine Human
from whom is all truth in heaven.
It is said in heaven,
because Divine truth,
proceeding from the Lord's Divine good,
makes heaven in general,
and with each angel there in particular.
"And from Jesus Christ,"
signifies from the Lord as to the Divine Human.
This is evident from the fact
that such was the Lord's name in the world;
thus the name of His Human;
but in respect to the Divine,
His name was "Jehovah" and "God."
It is called the Divine Human
because the Lord made His Human Divine
when He was in the world;
for He united it to His Divine
which was in Him from conception,
and which was to Him a soul from the Father,
thus which was to Him His life;
for the soul of everyone is his life,
and the body, which is the human, lives therefrom;
when, therefore,
the Divine was united to the Human in the Lord,
as soul to body,
it is called the Divine Human.
"The faithful witness,"
signifies from whom is all truth in heaven.
This is evident from the signification of "faithful witness,"
as being, in reference to the Lord,
the acknowledgment of the Divine Human
from whom is all truth in heaven.
It is said in heaven,
because Divine truth,
proceeding from the Lord's Divine good,
makes heaven in general,
and with each angel there in particular.
Sunday, January 03, 2016
AE 23 - proprium
AE 23 [2]
For the whole heaven is heaven
not from the angels' proprium [selfhood, or what is their own],
but from the Divine of the Lord;
nor is the church the church from the proprium of men,
but from the Divine of the Lord;
for all the good of love and the truth of faith are from the Lord,
and it is the good of love and the truth of faith
that make heaven and the church.
Angels and men are only recipients,
and so far as they receive,
heaven and the church are in them.
For the whole heaven is heaven
not from the angels' proprium [selfhood, or what is their own],
but from the Divine of the Lord;
nor is the church the church from the proprium of men,
but from the Divine of the Lord;
for all the good of love and the truth of faith are from the Lord,
and it is the good of love and the truth of faith
that make heaven and the church.
Angels and men are only recipients,
and so far as they receive,
heaven and the church are in them.
"I Am Your Shield"
After this, the word of the Lord came to Abram in a vision:
"Do not be afraid, Abram.
I am your shield,
your very great reward."
(Genesis 15:1)
"Do not be afraid, Abram.
I am your shield,
your very great reward."
(Genesis 15:1)
Saturday, January 02, 2016
AE 9, 15 - good, truth, doing
AE 9
. . . all spiritual good that a person has,
is gained and implanted by truths.
. . . to act from freedom
is to act from the affection of truth from good.
AE 15
To do is to will,
and to will is to do;
because in the deeds
the will is everything.
. . . all spiritual good that a person has,
is gained and implanted by truths.
. . . to act from freedom
is to act from the affection of truth from good.
AE 15
To do is to will,
and to will is to do;
because in the deeds
the will is everything.
Then Noah Built an Altar
Then Noah built an altar to the Lord and,
taking some of all the clean animals and clean birds,
he sacrificed burnt offerings on it.
The Lord smelled the pleasing aroma
and said in His heart:
"Never again will I curse the ground because of man,
even though every inclination of his heart
is evil from childhood.
And never again will I destroy all living creatures,
as I have done.
"As long as the earth endures,
seed time and harvest,
cold and heat,
summer and winter,
day and night
will never cease."
(Genesis 8:20-22)
taking some of all the clean animals and clean birds,
he sacrificed burnt offerings on it.
The Lord smelled the pleasing aroma
and said in His heart:
"Never again will I curse the ground because of man,
even though every inclination of his heart
is evil from childhood.
And never again will I destroy all living creatures,
as I have done.
"As long as the earth endures,
seed time and harvest,
cold and heat,
summer and winter,
day and night
will never cease."
(Genesis 8:20-22)
Friday, January 01, 2016
AE 6 & 7 - significations of "servants" and "quickly"
Portions of Revelation 1:1
AE 6
. . . the signification of "His servants,"
as being, who are in truths from good.
Such are meant by servants of God,
because those who hearken to and obey God
are called, in the Word, servants of God.
Hearkening and obedience take place
with those who are in truths from good,
but not with those who are in truths alone,
or in truths without good;
for these have truths in the memory only,
and not in the life;
whereas those who are in truths from good
have truths in the life,
and those who have truths in the life
do them from the heart, that is, from love.
. . . By good is here meant
the good of love to the Lord
and the good of love towards the neighbor;
for this good is the only spiritual good,
and with this truths of faith are in accord.
AE 7
"Things which must quickly come to pass",
signifies which will certainly be.
. . . and from the signification of "quickly,"
as meaning what is certain and full.
(Side comment: Today, ten years ago,
the 'Heavenly Doctrine Quotes' blog began.)
AE 6
. . . the signification of "His servants,"
as being, who are in truths from good.
Such are meant by servants of God,
because those who hearken to and obey God
are called, in the Word, servants of God.
Hearkening and obedience take place
with those who are in truths from good,
but not with those who are in truths alone,
or in truths without good;
for these have truths in the memory only,
and not in the life;
whereas those who are in truths from good
have truths in the life,
and those who have truths in the life
do them from the heart, that is, from love.
. . . By good is here meant
the good of love to the Lord
and the good of love towards the neighbor;
for this good is the only spiritual good,
and with this truths of faith are in accord.
AE 7
"Things which must quickly come to pass",
signifies which will certainly be.
. . . and from the signification of "quickly,"
as meaning what is certain and full.
(Side comment: Today, ten years ago,
the 'Heavenly Doctrine Quotes' blog began.)
The First and Fourth Day
In the beginning
God created the heavens and the earth.
Now the earth was formless and empty,
darkness was over the surface of the deep,
and the Spirit of God was hovering over the waters.
And God said,
"Let there be light,"
and there was light.
God saw that the light was good,
and He separated the light from the darkness.
God called the light "day,"
and the darkness He called "night."
And there was evening,
and there was morning - the first day.
And God said,
"Let there be lights in the expanse of the sky
to separate the day from the night,
and let them serve as signs
to mark seasons and days and years,
and let them be lights in the expanse of the sky
to give light to the earth."
And it was so.
God made two great lights -
the greater light to govern the day
and the lesser light to govern the night.
He also made the stars.
God set them in the expanse of the sky
to give light on the earth,
to govern the day and the night,
and to separate light from darkness.
And God saw that it was good.
And there was evening
and there was morning - the fourth day.
(Genesis 1:1-5,14-19)
God created the heavens and the earth.
Now the earth was formless and empty,
darkness was over the surface of the deep,
and the Spirit of God was hovering over the waters.
And God said,
"Let there be light,"
and there was light.
God saw that the light was good,
and He separated the light from the darkness.
God called the light "day,"
and the darkness He called "night."
And there was evening,
and there was morning - the first day.
And God said,
"Let there be lights in the expanse of the sky
to separate the day from the night,
and let them serve as signs
to mark seasons and days and years,
and let them be lights in the expanse of the sky
to give light to the earth."
And it was so.
God made two great lights -
the greater light to govern the day
and the lesser light to govern the night.
He also made the stars.
God set them in the expanse of the sky
to give light on the earth,
to govern the day and the night,
and to separate light from darkness.
And God saw that it was good.
And there was evening
and there was morning - the fourth day.
(Genesis 1:1-5,14-19)
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