Arcana Coelestia volume 4

560 Pages·2009·1.74 MB·English

by  Emanuel Swedenborg

Arcana
Coelestia
The heavenly arcana contained in the
Holy Scripture or Word of the Lord
unfolded, beginning with
the book of Genesis
EMANUEL SWEDENBORG
Volume 4
(Numbers 2894–3649)
Translated from the Original Latin by
John Clowes
Revised and Edited by
John Faulkner Potts
STANDARD EDITION
SWEDENBORG FOUNDATION
West Chester, Pennsylvania
© 2009 Swedenborg Foundation
This version was compiled from electronic files of the
Standard Edition of the Works of Emanuel Swedenborg as
further edited by William Ross Woofenden. Pagination of
this PDF document does not match that of the
corresponding printed volumes, and any page references
within this text may not be accurate. However, most if not
all of the numerical references herein are not to page
numbers but to Swedenborg’s section numbers, which are
not affected by changes in pagination. If this work appears
both separately and as part of a larger volume file, its
pagination follows that of the larger volume in both cases.
This version has not been proofed against the original, and
occasional errors in conversion may remain. To purchase the
full set of the Redesigned Standard Edition of Emanuel
Swedenborg’s works, or the available volumes of the latest
translation (the New Century Edition of the Works of
Emanuel Swedenborg), contact the Swedenborg Foundation
at 1-800-355-3222, www.swedenborg.com, or 320 North
Church Street, West Chester, Pennsylvania 19380.
Contents
Editor’s Preface
Genesis 23
Preface
Genesis 23
Representations and Correspondences
Genesis 24
Internal Sense of the Word
Genesis 24
Representations and Correspondences
Genesis 25
Internal Sense of the Word
Genesis 25
Representations and Correspondences
Genesis 26
The Last Judgment
Genesis 26
Representations and Correspondences
Genesis 27
Perversion of the Church
Genesis 27
Correspondence of Man with the Grand Man
Critical Notes
ARCANA COELESTIA 1888
Editor’s Preface
This edition of Arcana Coelestia is based on the translation of J.
Clowes and his revisers, as further revised by J. F. Potts. The text
for this edition was electronically scanned from the Foundation’s
Standard Edition. This process has allowed the book to be
completely redesigned and set in a new and more readable typeface.
Certain stylistic changes have also been introduced. These include
modernized spelling and punctuation as well as substituting new
words for terms whose meanings have become obscure or have
changed since the nineteenth century. Arabic numerals have
replaced roman numerals in Bible passages, and certain capitalized
words, including pronouns referring to God, have been lowercased
to reflect contemporary usage. All these changes have been carefully
made in order to make the book easier to read and use while
preserving the dignity and power of the original Latin. On the
whole, however, the Clowes/Potts translation has not been
materially altered.
Volume 4 of Arcana Coelestia continues Swedenborg’s verse-by-
verse exposition, or commentary, of the biblical text of the book of
Genesis. As was the custom in his day, Swedenborg referred to the
Psalms as the book of David, and to the Pentateuch (Genesis,
Exodus, Leviticus, Numbers, and Deuteronomy) as the books of
Moses. In this volume Swedenborg also continues his practice of
inserting topical articles or “continuation” passages between each
chapter of the textual exegesis. The page number of the start of
each of these continuations is listed in the table of contents.
The reader may also wish to read the “Prefatory Notes by the
Reviser” in the front volume 1, as it contains further details about
the publishing history of this first and largest of Swedenborg’s
theological works. It also discloses a critical decision made by Potts
regarding his translating of the several words used by Swedenborg
ARCANA COELESTIA 1889
to refer to “knowledge.” The reader needs to know that this
translation pattern was not followed by other translators of
Swedenborg.
As with previous printings, the bold numerals in brackets ([2],
[3], etc.) indicate divisions of Swedenborg’s longer numbered
sections that were added for the convenience of the reader by John
Faulkner Potts in his six-volume Swedenborg Concordance (London:
Swedenborg Society, 1888–1902).
William Ross Woofenden
Sharon, Massachusetts
ARCANA COELESTIA 1890
Genesis 23
PREFACE
2894. We read in John:
In the beginning was the Word, and the Word was with God, and
God was the Word. The same was in the beginning with God. All
things were made by him, and without him was not anything made that
was made. In him was life, and the life was the light of men. And the
light appeareth in the darkness, but the darkness comprehended it not.
And the Word was made flesh and dwelt within us; and we beheld his
glory, the glory as of the only-begotten of the Father, full of grace and
truth (John 1:1–5, 14).
Few know what is here meant by the “Word.” That it is the Lord is
evident from the several particulars; but the internal sense teaches
that it is the Lord as to his Divine human that is meant by the
“Word,” for it is said: “the Word was made flesh and dwelt within
us, and we beheld his glory.” And because the Divine human is
meant by the “Word,” all that truth also is meant which relates to
him, and is from him, in his kingdom in the heavens, and in his
church on the earth. Hence it is said that “in him was life, and the
life was the light of men, and the light appeareth in the darkness.”
And because truth is meant by the “Word,” all revelation is meant,
and thus also the Word itself or holy Scripture.
2895. As regards the Word specifically, it had existed in all times,
but not the Word which we have at this day. There had been
another Word in the most ancient church which was before the
flood, and another Word in the ancient church which was after the
flood; then came the Word written by Moses and the prophets in
the Jewish church; and lastly the Word that was written by the
Evangelists in the new church. The reason why there has been a
Word at all times is that by the Word there is communication of
heaven with earth; and also because the Word treats of good and
truth, from which man is to live happy forever; and on this account
ARCANA COELESTIA 1891
in the internal sense it treats of the Lord alone, because all good
and truth are from him.
2896. The Word in the most ancient church which was before
the flood was not a written Word, but was revealed to everyone
who was of that church. For they were celestial men, and therefore
were in the perception of good and truth as the angels are (with
whom moreover they were in company), so that they had the Word
written on their hearts (concerning which things see n. 597, 607,
895, 920, 1114–1125). As they were celestial men, and had
companionship with angels, all the things which they saw and
apprehended by any of the senses were to them representative and
significative of the celestial and spiritual things which are in the
Lord’s kingdom; so that they indeed saw worldly and earthly things
with their eyes, or apprehended them by some other sense, but
from them and by means of them they thought of celestial and
spiritual things. In this way, and in no other, were they able to
speak with angels; for the things with the angels are celestial and
spiritual things, and when they come down to man they fall into
such things as are with him in the world. That each one of the
things in the world represents and signifies something in the
heavens, has been shown from the first chapter of Genesis up to
this point. Thence came the representatives and significatives
which, when communication with angels began to cease, were
collected by those meant by “Enoch,” as was signified by the words
(Gen. 5:24) “Enoch walked by himself with God, and was no
more, for God took him” (see n. 521).
2897. From this source was the Word in the ancient church
which was after the flood. As the man of this church was spiritual
and not celestial, he knew but did not perceive what the
representatives and significatives involved; and as they involved
Divine things, they came to be in use among those men, and were
employed in their Divine worship; and this in order that they
might have communication with heaven; for as before said, all
things in the world represent and signify such things as are in
heaven. They also had a written Word, which consisted of histories
and prophecies, like the Word of the Old Testament; but in
ARCANA COELESTIA 1892
process of time that Word was lost. The histories were called “Wars
of Jehovah,” and the prophecies were called “Enunciations,” as is
evident in Moses (see Num. 21:14, 27), where they are quoted.
Their histories were written in the prophetic style, and were for the
most part made up histories, like those in the first eleven chapters
of Genesis; as is plain from the quotations from them in Moses,
where are these words:
Therefore it is said in the book of the Wars of Jehovah, Vaheb in
Suphah, and the rivers of Arnon, and the slope of the rivers that
inclineth toward the dwelling of Ar, and leaneth upon the border of
Moab (Num. 21:14–15).
[2] Their prophecies were written like the prophecies of the Old
Testament as is likewise plain from the quotations made from them
also in Moses, where are these words:
Wherefore the Enunciations (or the prophetic Enunciators) say,
Come ye to Heshbon, let the city of Sihon be built and established; for
a fire is gone out of Heshbon, a flame from the city of Sihon; it hath
devoured Ar of Moab, the lords of the high places of Arnon. Woe to
thee, Moab; thou hast perished, O people of Chemosh; he hath given
his sons as escapers, and his daughters into captivity, unto Sihon king of
the Amorite. And we have shot at them; Heshbon is perished even unto
Dibon, and we have laid waste even unto Nophah, which reacheth unto
Medeba (Num. 21:27–30).
That these prophecies involve heavenly arcana as do the prophecies
of the Old Testament is clearly manifest not only from their having
been transcribed by Moses and applied to the state of things of
which he was then writing, but also from the fact that nearly the
same words are found in Jeremiah, inserted in the prophecies of
that book; in which it is evident, from what has been said about the
internal sense of the Word, that there are as many heavenly arcana
as there are words. The words in Jeremiah are:
A fire is gone forth out of Heshbon, and a flame from among
Sihon, and hath devoured the corner of Moab, and the crown of the
head of the sons of tumult. Woe unto thee, O Moab, the people of
Chemosh has perished, for thy sons are taken into captivity, and thy
daughters into captivity (Jer. 48:45–46).
ARCANA COELESTIA 1893
From this also it is plain that that Word also had an internal sense.
(Concerning the ancient church which was after the flood, see
above, n. 640, 641, 765, 1238, 1327, 2385.)
2898. That with them there were prophecies which in the
internal sense treated of the Lord and of his kingdom may be seen
not only from what has been shown, but also from the prophecies
of Balaam, who was from Syria, spoken of in Moses (Num.
23:7–10, 18–25; 24:3–10, 15–25), which are expressed in a style
similar to the other prophecies of the Word, and plainly foretell the
Lord’s coming, in these words:
I see him, but not now; I behold him, but not nigh; there shall
come forth a Star out of Jacob, and a Scepter shall rise out of Israel and
shall smite through the corners of Moab, and break down all the sons of
Sheth (Num. 24:17).
These prophecies, like the former, are called “Parables” [Enuntiata],
for the same word is used (Num. 23:7, 18; 24:3, 15, 20).
2899. A Word afterwards followed in the Jewish church that in
like manner was written by representatives and significatives, so
that it might have within it an internal sense understood in heaven,
and that thus by the Word there might be communication, and the
Lord’s kingdom in the heavens be united to the Lord’s kingdom on
earth. Unless everything in the Word represents, and unless all the
words by which everything therein is written signify, the Divine
things pertaining to the Lord, thus the celestial and spiritual things
belonging to his kingdom, the Word is not Divine; but being so it
could not possibly be written in any other style; for by means of
this style and not possibly by any other, human things and human
words correspond to heavenly things and heavenly ideas, even to
the least jot. From this it is that if the Word is read even by a little
child, the Divine things therein are perceived by the angels (see n.
1776).
2900. In regard to the Word of the New Testament which is in
the Evangelists as the Lord spoke from the Divine itself, the several
things spoken by him were representative and significative of